Podcasts about pharaohs

Send us a textThe Lost Kingdom of Faiyum: Ancient Egypt's Hidden Power Struggles & Forgotten RulersDiscover the rich history of the Ancient Faiyum Region—a crucial hub of Egyptian civilization that shaped the course of history!

UFO Undercover What ancient gods pharaohs emperors and Kings may have been extratarestierls ?

Grant leads our full crew in a really fun show that has almost all of us eager to meet up at AMPS Nationals next week! (Sorry Grant) We have discussions on when is it OK to pull the plug on a show build, and if using shows as a motivating factor is healthy or not. We also dive into our own mortality as modelers, and ask the question, "What three builds are your “Pharaoh builds?” The Pharaohs of Egypt were famous for being buried with their earthly possessions and symbols of their accomplishments - so which three builds have you done that you would want archaeologists to find in 10,000 years buried with you?We also welcome back our friend Ilya Yut from Israel, and talk about his recent trip to Moson Show, and also catch up with him on new builds and his recent celebration of his 100th published model feature!! If you would like to become a Posse Outrider, and make a recurring monthly donation of $ 1 and up, visit us at www.patreon.com/plasticpossepodcast .Plastic Posse Podcast on Facebook: https://www.facebook.com/PlasticPossePlastic Posse Group on Facebook: https://www.facebook.com/groups/302255047706269Plastic Posse Podcast MERCH! : https://plastic-posse-podcast.creator-spring.com/Plastic Posse Podcast on YouTube:https://www.youtube.com/channel/UCP7O9C8b-rQx8JvxFKfG-KwOrion Paintworks (TJ): https://www.facebook.com/orionpaintworksJB-Closet Modeler (JB): https://www.facebook.com/closetmodelerThree Tens' Modelworks (Jensen): https://www.facebook.com/ThreeTensModelWorksSPONSORS:Tankraft: https://tankraft.com/AK Interactive: https://ak-interactive.com/Tamiya USA: https://www.tamiyausa.com/Support the showSupport the show

Lance Weaver has done an immense amount of research—enough for me to put him on the Show. An experienced geologist, Lance shows through modeling where he believes the settlements of Zarahemla, the Land of Mulek, and other sites existed. Known trade routes in Mexico, the American Southwest, and all the way to New York can show common travel by the Nephites. And just for fun, we look at the dating of the Pharaohs, and how dating and numbers cause problems for history. Website- www.cwicmedia.com Lance's website - gatheredin.one

The new royal tomb, and how two 18th Dynasty rulers defined the "New Kingdom" as we know it. Prof. Aidan Dodson is a dedicated and prolific scholar, whose research covers many facets of ancient Egyptian history (and even WW1 warships!) His latest book, Thutmose III & Hatshepsut: Pharaohs of Egypt - Their Lives and Afterlives looks at how these two monarchs, and their followers, defined many of the aspects of "pharaonic culture" as we imagine it. Along the way, we also discuss the new royal tomb, its significance, and its connection to these famous figures. Prof. Aidan Dodson at Academia.edu and the University of Bristol. Book: Thutmose III and Hatshepsut, Pharaohs of Egypt at AUC Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

We talk about how Pharaohs in your life can be used to push you out of complacency into your next season.

Today we're talking about the recently-released 40th Anniversary Edition of the Valley of the Pharaohs RPG, by Matthew Balent. This is a pretty amazing game, and we're ridiculously excited to talk about it! Drop us a line! You can follow us (sporadically) on Facebook, and we'd love to see you on our Discord Channel too. And let us know your thoughts by leaving a review on iTunes or any other podcast aggregate sites. For even more info and options, check out our main website or our low-bandwidth alternative feed site. Links of Note: Valley of the Pharaohs at Cawing Crow Designs Credits: Hosts: NPC, Just Jacob, and Matt Buckley Music: Opening is "8-Bit bass & lead" by Furbyguy, Closing is "Caravana" by Phillip Gross Sound Effects: Unless specified otherwise, all of our sound effects are either self-made, acquired under a Creative Commons Zero license, or sourced by attribution from Tabletop Audio Episode Length (We support chapters!): 58:25 Glitter Boys, Rifts, the Megaverse, and all other such topics are the property of Kevin Siembieda and Palladium Books. Please buy all their stuff and help keep them in print and making more games! You can order directly at palladiumbooks.com, and their entire catalog is available digitally at Drive-Thru RPG as well. We release all of our episodes simultaneously on: Youtube: https://www.youtube.com/channel/UCuc8KbdMqx8ajWfm2OUTs7A Audio RSS: https://breakfastpuppies.com/feed/glitterbois Want to help us pay for hosting? We have a few options: Drop us a one-time donation or a recurring membership at our Ko-Fi page Follow this link to our Pinecast Tip Jar We've got a merch store if you're looking for some sweet Glitterbois swag. Check out our affiliate store and buy some of the various products we endorse. Support The Glitterbois by contributing to their tip jar: https://tips.pinecast.com/jar/the-glitterbois Send us your feedback online: https://pinecast.com/feedback/the-glitterbois/56f8fdcb-44af-4e9c-9c18-d9a0731e6da8 This podcast is powered by Pinecast. Try Pinecast for free, forever, no credit card required. If you decide to upgrade, use coupon code r-66e5ee for 40% off for 4 months, and support The Glitterbois.

Send us a textJoin us on a journey to uncover the forgotten pharaohs of ancient Egypt, including Queen Sobekneferu. Learn about these fascinating rulers on the King Cam Ujumbe Podcast!Exploring the Forgotten Pharaohs of Ancient EgyptPlease use my Amazon Affiliates Link ➜ ⁠https://amzn.to/4bm1TjW⁠

Join Micah, Scott, Derek, & Ell as they explore the heroism of Shiprah and Puah in Exodus 1. Who are Shiprah and Puah, and how does their strange identity alter our interpretations of their work to save the Hebrew children? What does this story have to teach us about doing the little we can do while working to dismantle the system itself? And why is the Bible suddenly telling us to lie? Find out answers to these questions and more on the long-awaited first episode of our second season of The Word in Black and Red: The Leftist Bible Study Podcast.Connect with Derek.Listen to Scott's podcast Retelling the Bible wherever good podcasts can be found.Make Ell happy by joining the International Workers of the World.Connect with The Word in Black and Red. Hosted on Acast. See acast.com/privacy for more information.

In the final part of our biblical tour of Egypt on All of Life for God, we survey some of the mysteries and lessons from the book of Exodus, answering big questions about God's sovereignty, the life of Moses, Egypt's pagan religious life, and more. These episodes are provided by Reformation Heritage Books and Puritan Reformed Theological Seminary.Check out Our Great Redeemer, Glorifying and Enjoying God, Spurgeon: A Life, and Paul Washer's books here Check out the Puritan Treasures for Today, Spurgeon's Sermons, the Family Worship Bible Guide, and the writings of Dr. Joel Beeke. Thank you for listening to All of Life for God by Reformation Heritage Books. If you enjoyed this episode and would like to hear more, please consider subscribing and sharing with a friend. Reformation Heritage Books is a non-profit ministry that aims to strengthen the Church through Reformed, Puritan, and experiential literature. To learn more about this ministry and how to support us, please visit rhb.org.

Taking a look at my favorite song from each year of the 1960s. Artists include The Beatles, Johnny Preston, The Marcels, Sam The Sham & The Pharaohs, Spencer Davis Group and more!

Navigating the choppy waters of our inner Nile, where the Pharaoh of Negative Thought reigns supreme, Rabbi Bernath offers a sage map for the modern soul's Exodus. Picture this: an inner Pharaoh, all ego and no ear, refusing the logic we offer as liberally as matzah at Pesach. It's an ancient tale, yet as current as our latest tweet.Enter Moshe, our timeless hero, speaking Hebrew to a Pharaoh who's as lost in translation as a tourist without Google Maps. The catch? It's not about the words, but the Divine energy they carry, slicing through stubbornness like a hot knife through butter. Consider the Chafetz Chaim, whose Yiddish plea melted Polish hearts without a single word understood—a testament to the soul's language, transcending the babble of Babel.Then there's the 7/38/55 rule, a reminder that our vibes speak louder than our vocabulary. The body's ballet and the tone's tune tell tales our tongues can't touch.So when faced with our own Pharaoh—be it doubt, fear, or the Sunday Scaries—Rabbi Bernath advises a strategy as bold as it is biblical: Speak in your soul's native tongue. No translation needed. For it's not the clarity of argument, but the purity of our Divine essence, that can topple tyranny within.In essence, Rabbi Bernath suggests, when logic's light dims and reason's ropes fray, it's time to unfurl the banner of our inherent holiness, declaring our truths in a language beyond words. Like Moshe, we stand before our inner Pharaoh not to debate, but to demonstrate—a conduit of Divine will, unyielding and unfiltered.In doing so, we don't just speak to our shadows; we illuminate them, transforming the inner Egypt into a land flowing with milk, honey, and the sweet freedom of self-mastery. So let's raise our staffs, part our personal Red Seas, and march towards a promised land of inner peace and purpose, one holy utterance at a time.The Coach Ratner PodcastCoach Ratner is not a matchmaker, but a MateMaker. With 7 books under his belt,...Listen on: Apple Podcasts SpotifySupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

In these insanely difficult times, with mobs of evil Islamists and Western Jew Hating Leftists marching in the streets of Europe and North America on a daily basis, the Jewish people come once more to Pesach, the ritual remembrance of our escape from bondage in Egypt under the Pharaohs.There are still Israeli and American hostages held in the cesspool of Gaza by the evil #Fakestinians, who are so demonic they not only strangled two little children to death in front of their mother, but also kept their bodies as bargaining chips and shields for more than a year. Beyond the misery and anger at our external enemies, Jews also grapple with a bizarre phenomenon - that of self-hating Western liberal Jews who side with the Islamists who want to kill us all. It has proven true time and again, that when I look for guidance to the departed Rabbi Lord Jonathan Sacks of blessed memory, he has unfailingly already written deeply and carefully about the issue I am wrestling with.Ahead of Pesach, I read Rabbi Sacks's essay, "The Ambivalent Jew."Am Israel Chai, Good Pesach and Shabbat Sholom.Confusion and death to our enemies.

As Passover approaches, Yael and Schwab dive into one of the most fascinating—and oldest—archaeological artifacts ever discovered: the Merneptah Stele. We travel back to 1209 BCE to explore this 3,200-year-old slab of Egyptian granite, which contains the first historical mention of Israel. The episode explores what the Merneptah Stele tells us about ancient Israel, Pharaohs, and the real-world backdrop of the Exodus narrative. Listen to Yael and Schwab's informative and delightful conversation and delve into the sources to enrich your Seder with something that's older than the Haggadah itself. Click here to see an image of the Merneptah Stele. Click here for a recap and to read some of the sources used in the episode Be in touch. We want to hear from you. Write to us at nerds@unpacked.media. This podcast was brought to you by Unpacked, a brand of OpenDor Media. Follow @unpackedmedia on Instagram and check out Unpacked on youtube. ------------------- For other podcasts from Unpacked, check out: Jewish History Nerds Soulful Jewish Living Stars of David with Elon Gold Unpacking Israeli History Wondering Jews

In this episode, we explore the deeper meaning of freedom through the lens of Pesach. Freedom from Mitzrayim wasn't the final goal, it was the beginning of a transformative journey toward receiving the Torah at Mount Sinai. Join us as we discuss the phases of spiritual growth from exile to revelation, the inner Pharaohs we must confront, and why the second night of the Seder holds hidden power. With insights on emunah, humility, and the true purpose of redemption, this episode prepares you not just for Pesach, but for the journey ahead.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

In this episode of The Curious Realm, host Christopher Jordan welcomes author and head of the Pharaohs Pump Foundation, Steven Myers, to discuss the recent scans of the Khafre pyramid in Egypt. What is to be made of these scans and the bombshell scientific claims that a massive complex has been detected underneath the famed landmark? Could these ground-shaking findings be real, and if so, what does it mean for Archeology and Egyptology alike? In the second part of the episode, we welcome back Marla Wynn Cooper, author and niece of the infamous DB Cooper, the man who went down in infamy as the only skyjacker to ever evade the FBI. How did she come to discover her relation to the famed skyjacker, and how did she uncover the trail of clues that confirmed her family's story? Join the Curious Realm as we delve into the topics of the Khafre pyramid scans with Steven Myers and the DB Cooper mystery with Marla Wynn Cooper. Curious Realm is proudly distributed by: Ground Zero Media &  KGRA, APRTV and the official Curious Realm ROKU App! Curious Realm has teamed up with True Hemp Science, Austin, TX based suppliers of high-quality full spectrum emulsified CBD products and more. Visit TrueHempScience.com TODAY and use code Curious7 to save 7% off your order of $50 or more and get a free 50mg CBD edible! Intro music “A Curious Realm” provided by No Disassemble find more great music and content at: NoDisassemble.com.Become a supporter of this podcast: https://www.spreaker.com/podcast/curious-realm--5254986/support.

In this episode of The Curious Realm, host Christopher Jordan welcomes author and head of the Pharaohs Pump Foundation, Steven Myers, to discuss the recent scans of the Khafre pyramid in Egypt. What is to be made of these scans and the bombshell scientific claims that a massive complex has been detected underneath the famed landmark? Could these ground-shaking findings be real, and if so, what does it mean for Archeology and Egyptology alike? In the second part of the episode, we welcome back Marla Wynn Cooper, author and niece of the infamous DB Cooper, the man who went down in infamy as the only skyjacker to ever evade the FBI. How did she come to discover her relation to the famed skyjacker, and how did she uncover the trail of clues that confirmed her family's story? Join the Curious Realm as we delve into the topics of the Khafre pyramid scans with Steven Myers and the DB Cooper mystery with Marla Wynn Cooper. Curious Realm is proudly distributed by: Ground Zero Media &  KGRA, APRTV and the official Curious Realm ROKU App! Curious Realm has teamed up with True Hemp Science, Austin, TX based suppliers of high-quality full spectrum emulsified CBD products and more. Visit TrueHempScience.com TODAY and use code Curious7 to save 7% off your order of $50 or more and get a free 50mg CBD edible! Intro music “A Curious Realm” provided by No Disassemble find more great music and content at: NoDisassemble.com.Become a supporter of this podcast: https://www.spreaker.com/podcast/curious-realm--5254986/support.

In this episode, I explore why exile must come before redemption—not just in our history, but in our personal lives. With Pesach around the corner, I reflect on what it really means to be in exile, and how those moments of concealment are actually opportunities to bring Hashem's light into the world. Drawing from the teachings of the Baal HaSulam and the story of Yosef HaTzaddik, I talk about how we can grow through challenges, align ourselves with the will to bestow, and prepare our hearts for true geulah.  This episode is as much a reminder to myself as it is a message to you: our inner Pharaohs aren't out there—they're the fears and illusions we carry within. Let's confront them together.

Send us a textNavigating the choppy waters of our inner Nile, where the Pharaoh of Negative Thought reigns supreme, Rabbi Bernath offers a sage map for the modern soul's Exodus. Picture this: an inner Pharaoh, all ego and no ear, refusing the logic we offer as liberally as matzah at Pesach. It's an ancient tale, yet as current as our latest tweet.Enter Moshe, our timeless hero, speaking Hebrew to a Pharaoh who's as lost in translation as a tourist without Google Maps. The catch? It's not about the words, but the Divine energy they carry, slicing through stubbornness like a hot knife through butter. Consider the Chafetz Chaim, whose Yiddish plea melted Polish hearts without a single word understood—a testament to the soul's language, transcending the babble of Babel.Then there's the 7/38/55 rule, a reminder that our vibes speak louder than our vocabulary. The body's ballet and the tone's tune tell tales our tongues can't touch.So when faced with our own Pharaoh—be it doubt, fear, or the Sunday Scaries—Rabbi Bernath advises a strategy as bold as it is biblical: Speak in your soul's native tongue. No translation needed. For it's not the clarity of argument, but the purity of our Divine essence, that can topple tyranny within.In essence, Rabbi Bernath suggests, when logic's light dims and reason's ropes fray, it's time to unfurl the banner of our inherent holiness, declaring our truths in a language beyond words. Like Moshe, we stand before our inner Pharaoh not to debate, but to demonstrate—a conduit of Divine will, unyielding and unfiltered.In doing so, we don't just speak to our shadows; we illuminate them, transforming the inner Egypt into a land flowing with milk, honey, and the sweet freedom of self-mastery. So let's raise our staffs, part our personal Red Seas, and march towards a promised land of inner peace and purpose, one holy utterance at a time.Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

What if the Sabbath was never meant to be just a day off work—but a way of life? A way to remember who we are, who God is, and what truly matters. This Sabbath, we'll explore how God's gift of rest not only renews our souls but empowers us to resist the pressures of Pharaohs—both past and present. Sabbath is a calling we are asked to embrace! Pastor Daniel Xisto will continue the sermon series, Sabbath, a Pathway of Grace, Part 3: “Sabbath as Resistance."

Feeling BURNT OUT? Overwhelmed by the constant hustle? You're not alone. But what if there was a way to find TRUE rest, a way to reclaim your peace in a world that never stops? In this powerful sermon, we dive deep into the ancient practice of Sabbath – a spiritual discipline that's more relevant than ever in our digital age. Discover how God designed us for rest, not just as a break, but as a transformative encounter with Him. Here's what you'll learn: - What is Sabbath? (It's not just a day off!) - Why is Sabbath so important? (Hint: It's woven into the fabric of creation!) - How do we reclaim Sabbath in our busy lives? (Practical tips you can start TODAY!) - Breaking free from the "Pharaohs" of busyness and technology. (Find true freedom!) - The shocking truth about Jesus and the Sabbath. (It's more than you think!) Find the biblical roots of Sabbath, from Genesis to Jesus, and see how this forgotten practice can revolutionize your relationship with God, your family, and yourself. ✨ Ready to experience true rest? To step off the treadmill of life and find the peace you've been longing for? This message is for YOU. ✨ Scripture List: Genesis 2.1-3 Exodus 16 Exodus 20.8 Mark 2.27 Matthew 11.28-30 Galatians 5.1 Psalm 116.7

Welcome to Couch Talk Conspiracies on The Universe Next Door. This episode dives into the groundbreaking discovery of massive structures beneath the pyramids of Giza, challenging the long-held beliefs about the pyramids being tombs for Pharaohs built 4500 years ago. The sonar technology has suggested the existence of spiraling structures, possibly extending miles underground, raising questions about the pyramids' true purpose. As experts prepare to release more detailed findings, this revelation has the potential to revolutionize our understanding of human history and ancient civilizations. Join us as we explore the potential implications and controversies surrounding this extraordinary discovery.   Most Recent CTC Episode: https://podcasts.apple.com/us/podcast/ctc-could-america-really-have-a-civil-war/id1464590061?i=1000674783485 Most Recent TUND Episode: https://podcasts.apple.com/us/podcast/40-thought-provoking-questions-from-young-adults-part-2/id1464590061?i=1000699694969   Sources: https://www.egyptindependent.com/controversial-study-claims-massive-structures-discovered-under-pyramids-in-   egypt/https://www.scientificamerican.com/article/egypts-iconic-sphinx-may-have-begun-as-natural-carving-by-the-   wind/https://www.newscientist.com/article/dn174-pyramid-precision/  

In this high-level episode of Upgrade America, we unpack a whirlwind of topics shaking up the world. Is the leaked JD Vance audio on Elon Musk legit—or a deep fake powered by AI? Ariel, one of our sharp listeners, draws powerful parallels between the political chess game of Trump, JD Vance, and Elon Musk and the fall of Rome's democracy. We explore AI's jaw-dropping ability to diagnose cancer with near-perfect accuracy and what it means for the future of healthcare. Meanwhile, a nuclear plant in Michigan restarts—are we entering a new atomic age? We break down Spain's move to pay housewives €560/month and ask: could this work in America? The suspicious death of U.S. Attorney Jessica Aber raises red flags—natural causes or something more? And yet another mass shooting in New Mexico forces us to ask why this continues in America. Across the globe, President Ibrahim Traore of Burkina Faso is transforming Africa—could he be the leader that unites the continent and becomes a model for Black American empowerment? Plus: Underground cities beneath the Giza pyramids? We explore the claims and tie it to the Skyward vision. Irish teacher Enoch Burke has his bank accounts frozen for refusing to use gender-neutral pronouns—are we witnessing state economic terrorism? Tesla protests in El Salvador labeled “domestic terrorism”—is this the future of dissent? We close with practical tips to empower yourself financially—from investing in Bitcoin and crypto, to learning new income streams, reclaiming your economic power, and protecting your freedom in a digital world. Tune in. Take notes. This is Upgrade America.

Exodus 1:8-22 reveals a powerful story of oppression and faith, where the Israelites suffering under a new Pharaoh fulfills Gods promise of a thriving nation. Pastor Scott Johnson highlights the courage of Shiphrah and Puah, whose reverence for God defied Pharaohs orders, demonstrating faith in the face of adversity. This passage calls us to trust in Gods purposes, finding strength and hope in His eternal goodness even amid trials. The post Great Suffering Great Faithfulness appeared first on Mt. Rose OPC.

The Exodus Way E5 — By the time we get to the scroll of Joshua, the Israelites are preparing to enter the land of promise. But we quickly discover a reverse Exodus happening in the narrative. The Canaanite kings—who are depicted as new pharaohs—assemble with armies to meet Israel on the other side of the Jordan River. And in the midst of the story, a Canaanite woman in Jericho actually shows more faith than anyone! Then in the following scroll of Judges, the identity of the pharaohs shifts again—this time to the Israelites, who enslave themselves due to their own corruption and injustice. In this episode, Jon and Tim discuss how Joshua and Judges hyperlink back to the Exodus Way narrative theme, while also pointing to a coming Messianic leader who can lead us out of exile, through the wilderness, and into a true land of inheritance.CHAPTERSRecap of the Theme So Far (0:00-6:50)The Surprising Story of Rahab (6:50-20:15)Canaanite Kings as the New Pharaohs in Joshua (20:15-41:09)Israelites as the New Pharaohs in Judges (41:09-49:40)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESBerit Olam: Joshua by L. Daniel HawkJoshua in 3-D: A Commentary on Biblical Conquest and Manifest Destiny by L. Daniel HawkEvery Promise Fulfilled: Contesting Plots in Joshua by L. Daniel HawkYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here. SHOW MUSIC“Mario Kart” by SwuM“Self Luv” by SwuM“Reflect” by SwuM & BennoBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen and Tyler Bailey provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.

There's a fashion technique that's been in continuous use for over five thousand years – proof, if proof is needed, that there is nothing new in fashion. We have tunics that survive from the time of the Pharaohs in Egypt that use it and you can see it still in the catwalk collections of today.     It's incredible to think that the simple pleat has pleased the human eye for so long and in so many different ways. Pleating adds movement and life to garments and often signals wealth and abundance. Each culture has found its own way to use them, from the stitched smocks of early English farm workers to the glorious billowing dress Marilyn Munroe wore above the subway grating in the 1950s.   This episode tells the story of the pleats on the world's oldest surviving garment, hears from an expert modern pleater in New York, and tries to unravel the mystery behind one of the world's most famous pleated garments.   For more information about this episode and pictures of the people and places mentioned in this episode please go to https://hapticandhue.com/tales-of-textiles-series-7/. And if you would like to find out about Friends of Haptic & Hue with an extra podcast every month hosted by Jo Andrews and Bill Taylor – here's the link: https://hapticandhue.com/join/

Navigating the choppy waters of our inner Nile, where the Pharaoh of Negative Thought reigns supreme, Rabbi Bernath offers a sage map for the modern soul's Exodus. Picture this: an inner Pharaoh, all ego and no ear, refusing the logic we offer as liberally as matzah at Pesach. It's an ancient tale, yet as current as our latest tweet.Enter Moshe, our timeless hero, speaking Hebrew to a Pharaoh who's as lost in translation as a tourist without Google Maps. The catch? It's not about the words, but the Divine energy they carry, slicing through stubbornness like a hot knife through butter. Consider the Chafetz Chaim, whose Yiddish plea melted Polish hearts without a single word understood—a testament to the soul's language, transcending the babble of Babel.Then there's the 7/38/55 rule, a reminder that our vibes speak louder than our vocabulary. The body's ballet and the tone's tune tell tales our tongues can't touch.So when faced with our own Pharaoh—be it doubt, fear, or the Sunday Scaries—Rabbi Bernath advises a strategy as bold as it is biblical: Speak in your soul's native tongue. No translation needed. For it's not the clarity of argument, but the purity of our Divine essence, that can topple tyranny within.In essence, Rabbi Bernath suggests, when logic's light dims and reason's ropes fray, it's time to unfurl the banner of our inherent holiness, declaring our truths in a language beyond words. Like Moshe, we stand before our inner Pharaoh not to debate, but to demonstrate—a conduit of Divine will, unyielding and unfiltered.In doing so, we don't just speak to our shadows; we illuminate them, transforming the inner Egypt into a land flowing with milk, honey, and the sweet freedom of self-mastery. So let's raise our staffs, part our personal Red Seas, and march towards a promised land of inner peace and purpose, one holy utterance at a time.Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Today I talked to Kara Cooney about Recycling for Death: Coffin Reuse in Ancient Egypt and the Theban Royal Caches (American U in Cairo Press, 2024). The book is a meticulous study of the social, economic, and religious significance of coffin reuse and development during the Ramesside and early Third Intermediate periods, illustrated with over 900 images.  Funerary datasets are the chief source of social history in Egyptology, and the numerous tombs, coffins, Books of the Dead, and mummies of the Twentieth and Twenty-first Dynasties have not been fully utilized as social documents, mostly because the data of this time period is scattered and difficult to synthesize. This culmination of fifteen years of coffin study analyzes coffins and other funerary equipment of elites from the Nineteenth to the Twenty-second Dynasties to provide essential windows into social strategies and adaptations employed during the Bronze Age collapse and subsequent Iron Age reconsolidation. Many Twentieth to Twenty-second Dynasty coffins show evidence of reuse from other, older coffins, as well as obvious marks where gilding or inlay have been removed. Innovative vignettes painted onto coffin surfaces reflect new religious strategies and coping mechanisms within this time of crisis, while advances in mummification techniques reveal an Egyptian anxiety about long-term burial without coffins as a new style of stuffed and painted mummy was developed for the wealthy. It was in the context of necropolis insecurity, economic crisis, and group burial in reused and unpainted chambers that a complex, polychrome coffin style emerged. The first part of this book focuses on the theory and evidence of coffin reuse, contextualized within the social collapse that characterized the Twentieth and Twenty-first Dynasties. The second part presents photo essays of annotated visual data for over sixty Egyptian coffins from the so-called Royal Caches, most of them from the Egyptian Museum in Cairo. Illustrated throughout with high-quality images, the line drawings and color and black-and-white photographs are ideal for careful study, especially evidenced in the digital edition, where pages can be enlarged for close examination. Kara Cooney is a professor of Egyptology and chair of the Department of Near Eastern Languages and Cultures at UCLA. Specializing in social history, gender studies, and economies in the ancient world, she received her PhD in Egyptology from Johns Hopkins University. In 2005, she was co-curator of Tutankhamun and the Golden Age of the Pharaohs at the Los Angeles County Museum of Art. Her popular books include The Woman Who Would Be King: Hatshepsut's Rise to Power in Ancient Egypt, When Women Ruled the World: Six Queens of Egypt, and The Good Kings: Absolute Power in Ancient Egypt and the Modern World. Her latest academic book is Ancient Egyptian Society: Challenging Assumptions, Exploring Approaches. Lauren Fonto is a Master's student in the program Heritage and Cultural Sciences: Heritage Conservation at the University of Pretoria, South Africa. She is also a collections management intern in the public sector. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I talked to Kara Cooney about Recycling for Death: Coffin Reuse in Ancient Egypt and the Theban Royal Caches (American U in Cairo Press, 2024). The book is a meticulous study of the social, economic, and religious significance of coffin reuse and development during the Ramesside and early Third Intermediate periods, illustrated with over 900 images.  Funerary datasets are the chief source of social history in Egyptology, and the numerous tombs, coffins, Books of the Dead, and mummies of the Twentieth and Twenty-first Dynasties have not been fully utilized as social documents, mostly because the data of this time period is scattered and difficult to synthesize. This culmination of fifteen years of coffin study analyzes coffins and other funerary equipment of elites from the Nineteenth to the Twenty-second Dynasties to provide essential windows into social strategies and adaptations employed during the Bronze Age collapse and subsequent Iron Age reconsolidation. Many Twentieth to Twenty-second Dynasty coffins show evidence of reuse from other, older coffins, as well as obvious marks where gilding or inlay have been removed. Innovative vignettes painted onto coffin surfaces reflect new religious strategies and coping mechanisms within this time of crisis, while advances in mummification techniques reveal an Egyptian anxiety about long-term burial without coffins as a new style of stuffed and painted mummy was developed for the wealthy. It was in the context of necropolis insecurity, economic crisis, and group burial in reused and unpainted chambers that a complex, polychrome coffin style emerged. The first part of this book focuses on the theory and evidence of coffin reuse, contextualized within the social collapse that characterized the Twentieth and Twenty-first Dynasties. The second part presents photo essays of annotated visual data for over sixty Egyptian coffins from the so-called Royal Caches, most of them from the Egyptian Museum in Cairo. Illustrated throughout with high-quality images, the line drawings and color and black-and-white photographs are ideal for careful study, especially evidenced in the digital edition, where pages can be enlarged for close examination. Kara Cooney is a professor of Egyptology and chair of the Department of Near Eastern Languages and Cultures at UCLA. Specializing in social history, gender studies, and economies in the ancient world, she received her PhD in Egyptology from Johns Hopkins University. In 2005, she was co-curator of Tutankhamun and the Golden Age of the Pharaohs at the Los Angeles County Museum of Art. Her popular books include The Woman Who Would Be King: Hatshepsut's Rise to Power in Ancient Egypt, When Women Ruled the World: Six Queens of Egypt, and The Good Kings: Absolute Power in Ancient Egypt and the Modern World. Her latest academic book is Ancient Egyptian Society: Challenging Assumptions, Exploring Approaches. Lauren Fonto is a Master's student in the program Heritage and Cultural Sciences: Heritage Conservation at the University of Pretoria, South Africa. She is also a collections management intern in the public sector. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Today I talked to Kara Cooney about Recycling for Death: Coffin Reuse in Ancient Egypt and the Theban Royal Caches (American U in Cairo Press, 2024). The book is a meticulous study of the social, economic, and religious significance of coffin reuse and development during the Ramesside and early Third Intermediate periods, illustrated with over 900 images.  Funerary datasets are the chief source of social history in Egyptology, and the numerous tombs, coffins, Books of the Dead, and mummies of the Twentieth and Twenty-first Dynasties have not been fully utilized as social documents, mostly because the data of this time period is scattered and difficult to synthesize. This culmination of fifteen years of coffin study analyzes coffins and other funerary equipment of elites from the Nineteenth to the Twenty-second Dynasties to provide essential windows into social strategies and adaptations employed during the Bronze Age collapse and subsequent Iron Age reconsolidation. Many Twentieth to Twenty-second Dynasty coffins show evidence of reuse from other, older coffins, as well as obvious marks where gilding or inlay have been removed. Innovative vignettes painted onto coffin surfaces reflect new religious strategies and coping mechanisms within this time of crisis, while advances in mummification techniques reveal an Egyptian anxiety about long-term burial without coffins as a new style of stuffed and painted mummy was developed for the wealthy. It was in the context of necropolis insecurity, economic crisis, and group burial in reused and unpainted chambers that a complex, polychrome coffin style emerged. The first part of this book focuses on the theory and evidence of coffin reuse, contextualized within the social collapse that characterized the Twentieth and Twenty-first Dynasties. The second part presents photo essays of annotated visual data for over sixty Egyptian coffins from the so-called Royal Caches, most of them from the Egyptian Museum in Cairo. Illustrated throughout with high-quality images, the line drawings and color and black-and-white photographs are ideal for careful study, especially evidenced in the digital edition, where pages can be enlarged for close examination. Kara Cooney is a professor of Egyptology and chair of the Department of Near Eastern Languages and Cultures at UCLA. Specializing in social history, gender studies, and economies in the ancient world, she received her PhD in Egyptology from Johns Hopkins University. In 2005, she was co-curator of Tutankhamun and the Golden Age of the Pharaohs at the Los Angeles County Museum of Art. Her popular books include The Woman Who Would Be King: Hatshepsut's Rise to Power in Ancient Egypt, When Women Ruled the World: Six Queens of Egypt, and The Good Kings: Absolute Power in Ancient Egypt and the Modern World. Her latest academic book is Ancient Egyptian Society: Challenging Assumptions, Exploring Approaches. Lauren Fonto is a Master's student in the program Heritage and Cultural Sciences: Heritage Conservation at the University of Pretoria, South Africa. She is also a collections management intern in the public sector. Learn more about your ad choices. Visit megaphone.fm/adchoices

In which Robert & Amy discuss their ... and your ... top favorite ideas & works from the author & philosopher Ayn Rand! Also, Teddy Roosevelt's plush legacy, the Curse of the Pharaohs, the impact of 911 on art, I Got You Babe and The Beat Goes On!

Thank you for supporting a great tradition at FM Talk 106.5!  Please Shop Local! Cammie's Old Dutch Ice Cream Shoppe  TEAM SHERIFF Mobile Sheriff's Office Toomey's Mardi Gras and Party Supplies  Karat Patch Jewelers Alabama Port Authority

اسرار الاهرامات الخفية ومعلومات كتير عن الخضارة المصرية احمد عدلي مع البودكاسترز الفكر المختلف عن بناء علي لية اتبنت ، مين الي بناها ، اتبنت امتى لية مش كل الملوك بنو اهرامات ؟ ازاي المصريين القدماء قدروا ينتجو طاقة في زمنهم العمر الحقيقي للاهرامات تطابق الأهرامات مع حركة النجوم امتى الأهرامات وأبو الهول ونهر النيل كانو انعكاس لصورة السماء ؟ كل دة واكتر هتعرفوة في الحلقة

Introduction (Bruce Almighty movie clip) It is possible that you are here today and are wondering how and why it is that a good God would allow some of the hard things you were forced to experience so far. Maybe you have said or identify with Bruces description of his own experience with God: God is a mean kid sitting on an anthill with a magnifying glass, and I'm the ant. He could fix my life in five minutes if He wanted to, buthe'd rather burn off my feelers and watch me squirm. If God is good, and if he is infinitely and perfectly sovereign how and why does He allow so much suffering in the world? How is it that He allows so much evil when he is the measure of all that is holy and good? There seems to be a great divide between the God we read about in our Bibles and the world we live in. What are we supposed to do with the confusion, disappointment, anger, evil, and suffering God has allowed into our lives? Is it okay to be angry with God when we suffer? I plan to answer the above questions, but we must start with the nature and character of God as He revealed Himself to Moses after 40 years in the desert as a fugitive of Egypt after he murdered one of Pharoahs guards. Moses Encounter with a Holy God Here is what you need to know about what led up to Moses experience with the burning bush. God made a promise to Abraham, Isaac, and then to Jacob that their children would become His people; the promise was threefold and included the promise of land, the increase of their people, and that their people would eventually be a blessing to the nations. However, God also promised that they would spend years in a land where they would be afflicted (see Gen. 15:13; Exod. 12:40-41). When Moses was born, the Hebrew people had spent centuries living in Egypt. The Hebrew people were first welcomed as honored guests under Joseph (one of the sons of Jacob) who was second to Pharaoh, but as the years past, so did the memory of Joseph. The Hebrews eventually became the slaves of another Pharaoh; he was so threatened by the birth rate of the Hebrews, that he implemented infanticide as the law of the land and wrote into law that every Hebrew son born was to be thrown into the Nile. Moses mother refused to murder her baby, so she kept his birth a secret until she could not do so any longer; she put baby Moses in a basket covered with tar and pitch, put him in it, and floated it down the Nile where Pharaohs daughter eventually found the basket with baby Moses whom she raised as her own. Moses grew up in Pharaohs house, but he was also aware of his roots as a Hebrew man. We know that Moses had a temper, and on two occasions, it cost him much. On one such occasion, after seeing an Egyptian beating a Hebrew, Moses killed the Egyptian and buried his body in the sand (see Exod. 2:11-12). When Moses learned that others knew that he killed the Egyptian, he fled and hid in the land of Midian. Moses spent the next 40 years of his life in Median, got married, and worked for his father-in-law Jethro. What We Learn About God Through Moses Encounter Before we can answer where or not it is okay to be angry with God, we need to consider the God who found Moses in Midian; against the backdrop of Josephs 13 years of suffering, the generations of slavery the Hebrews suffered in Egypt, and Moses 40 years in Midian. God is Holy: He is not like us. Moses approached the burning bush not only because it was weird, but because God called to him, from the midst of the bush and said, Moses! Moses! Moses response was simple: Here I am. Notice that as Moses got closer to the burning bush, God said to him, Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground. What made the ground holy? The presence of God made it holy. As R.C. Sproul wrote in his timeless and classic book, The Holiness of God: God alone is holy in Himself. Only God can sanctify something else. Only God can give the touch that changes it from the commonplace to something special, different, and apart.[1] Now, just so that you are aware, it is not only Moses, a mere mortal human, who must remove his sandals in the presence of holiness. The seraphim whose sole purpose is worship above the throne of God are not exempt from the kind of respect and reverence that was expected of Moses in the presence of the Holy One. Isaiah was invited into the throne room of Almighty God, and this is what he saw: In the year of King Uzziahs death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim were standing above Him, each having six wings: with two each covered his face, and with two each covered his feet, and with two each flew. And one called out to another and said, Holy, Holy, Holy, is the Lord of armies. The whole earth is full of His glory. And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. (Isa. 6:14) The great Seraphim must cover their face and their feet in the presence of a Holy God even though they have not been stained by sin, but because they, like us, are creatures and God is the Creator. Isaiahs response before the Holy One was appropriate: Woe to me, for I am ruined! Moses response was not only to remove his sandals, but to hide his face, for he was afraid to look at God (v. 6). Why? Because God is holy, and we are not. God is not like us. God is Omniscient: He sees the big picture. When we come to verse 6, God let Moses who it was that was speaking to him: I am the God of your fatherthe God of Abraham, the God of Isaac, and the God of Jacob. And just as God was intimately acquainted with the lives of Moses forefathers, He was aware of the suffering of Moses kinsmen in Egypt: I have certainly seen the oppression of My people who are in Egypt, and have heard their outcry because of their taskmasters, for I am aware of their sufferings (v. 7). When the Hebrews entered into Egypt, they were the size of a small clan, but after hundreds of years in Egypt, they had become the size of a small nation. When Moses fled to Midian, he was a 40-year-old used to royalty; the Moses who stood before the burning bush was any eighty-year-old shepherd. What the Hebrews did not understand, and what Moses could not have fathomed was that God was using the ugly, the hard, and the pain for something far greater than they could have imagined. God was aware of their suffering all along, and now in that moment was the right time to, rescue them from the power of the Egyptians, and to bring them up from the land to a good and spacious land, to a land flowing with milk and honey... (v. 8) just as He promised Abraham, Isaac, and Jacob centuries before. So, God said to Moses: And now come, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt (v. 10). To which, Moses appropriately responded: Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt? All that the Hebrews could see was their slavery and suffering; all that Moses could see was his failures and incompetence. What God saw was that He alone can use the foolish to shame the wise and the weak to shame the strong (see 1 Cor. 1:26-31). What God saw was that His timing was infinitely better because He saw the big picture. God is Faithful: He keeps His promises. Remember that the Hebrew slaves in Egypt were surrounded by an Egyptian culture that worshiped Egyptian gods who were not gods, but demons (see Deut. 32:17). Moses questioned what name he was to give to the Hebrew slaves if they were to ask Who it was that sent Moses to deliver them (v. 13). Here is Gods answer: And God said to Moses, I AM WHO I AM; and He said, This is what you shall say to the sons of Israel: I AM has sent me to you (v. 14). Then God continued: This is what you shall say to the sons of Israel: Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is the name for all generations to use to call upon Me (v. 15). In other words, God told Moses: You tell them that Yahweh sent you! At the heart of Gods answer are four facts about His nature for why the Israelites should believe the He could and would deliver them: Yahweh is self-existent and not dependent. God was unlike the Egyptian gods who were created by their own culture. Yahweh is the Elohim over elohims. The great I AM was bigger than the plight of the Israelites as He is greater than any trouble in our own lives. Yahweh is creator and sustainer. Who wrote the Law of Thermodynamics? Who governs the laws of gravity?Who grants the Sun permission to get up in the morning? Who gave the song for the birds to sing? Who owns the cattle on a thousand hills? Who brings men into power, raises nations into prominence and then brings them to naught? Is it not the great I AM who keeps His covenant promises. Yahweh is unchanging. Yahweh is the great I AM whose personality does not change. He does not suffer from a multi-personality disorder. He does not change with the ideas of his devotees. He is unmovable because He does not change. Because Yahweh is unchanging, He is constant unlike the gods of the Egyptians or whatever idol we may have set up in our own heart. Yahweh is eternal. Because He is the great I AM, Yahweh will never have a beginning nor will he ever have an end. Even though the fool has said there is no God, Yahweh is absolute reality with nothing before or after Him. The great I AM does not sleep, slumber, slack off, or slip into a daydream stupor. What God told Moses is this: Moses, you tell My people that the Covenant Keeper who promised their forefathers that He would make them into a great nation, would give them land as a nation, and would make them a blessing to the nations... you tell them the Faithful and Living One sent you! God keeps His promises because He alone is faithful even when we are not. Conclusion So, the question you may still be asking is whether it is or is not okay to be angry with God? Is it okay to be angry with He who is Holy and infinitely unlike us creatures? Is it okay to be angry with the One who sees and knows all things perfectly? Is it okay to be angry with the One who keeps His covenant promises because He is faithful while we are faithless time and time again? Is it okay to be angry with Yahweh who is Almighty God? As you know, God did use Moses to lead the Hebrews out of the bondage of slavery from Egypt, and He did it miraculously and profoundly. Yet, even after God delivered them, Moses found himself shepherding and leading a people who demonstrated over and over again just how faithless they really were. After their grievous sin of idolatry with the golden calf, Moses pleaded with God for mercy for His people who sinned, and God granted it. In Exodus 33:17-34:9 we are given a glimpse into Moses heart as a shepherd absolutely in love with Yahweh, and in that exchange asked to see God. God told Moses that he could not see His face and live, but this is what God did say He would do: I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion to whom I will show compassion (Exod. 33:19). When God did pass, He hid Moses in the cleft of a rock, and allowed His goodness to pass by him and when it did, Moses heard God proclaim of His goodness: The Lord, the Lord God, compassionate and merciful, slow to anger, and abounding in faithfulness and truth; who keeps faithfulness for thousands, who forgives wrongdoing, violation of His Law, and sin; yet He will by no means leave the guilty unpunished, inflicting the punishment of fathers on the children and on the grandchildren to the third and fourth generations (Exod. 34:67). So, what does Gods goodness include? It includes His mercy, patience, faithfulness, truth, and grace. But it also includes His justice and wrath in response to sin. So, again I ask you: Is it okay to be angry with the God who is Holy and infinitely unlike us creatures? Is it okay to be angry with the God who sees and knows all things perfectly? Is it okay to be angry with a holy God who is faithful while we are faithless time and time again? Is it okay to be angry with Yahweh who is Almighty God? Let me reframe the question for you: If God is infinitely good and we are the ones who need to improve upon being good, do we have any right to be angry with God? Now, think about the effects anger has on a relationship. When you are angry with someone because you believe you have been wronged by that person, it interferes with communication. Anger towards a friend or a member of your family often drives a wedge between you and that person. Anger typically results in the one offended distancing himself/herself from the person who wronged them. If there is no need for God to improve, especially in being good, then to suggest that it is okay to be angry with Him is to suggest that it is okay to accuse Him of wrongdoing. Psalm 145 is a great Psalm to visit while suffering or confused why God would allow you to suffer; verses 8-9 say the following: The Lord is gracious and compassionate; slow to anger and great in mercy. The Lord is good to all, and His mercies are over all His works. Again in Psalm 145:17-18, The Lord is righteous in all His ways, and kind in all His works. The Lord is near to all who call on Him, to all who call on Him in truth. I have head Christians and Pastors console the suffering and confused: It is okay to be angry with God. To which I ask, How is it okay to be angry with He who is infinitely holy, how is it okay to be angry with Him who sees all while my vision is limited, how is it okay to be angry with the Almighty whose faithfulness has been proven time and time again while my faithfulness has been found wanting more than I count? Listen dear friend, not only are we not given permission in all of Scripture to be angry with God, but we also have no right to be angry with Him. Here is what is permitted and even expected by God: We can be confused, frustrated, and even hurt emotionally. If God is infinitely good, which He is, then we can run to Him with our confusion, we can run to Him with our frustration, and we can run to Him with our wounded and bleeding hearts knowing that even though we cant see His goodness in and through our pain, we can trust that He is still good and will turn it around in His way and in His time for His glory and our good! After Moses experienced the goodness of God when His glory passed by while he was in the cleft of the rock, Moses responded on behalf of the sins of Israel: If in any way I have found favor in Your sight, Lord, please may the Lord go along in our midst, even though the people are so obstinate, and pardon our wrongdoing and our sin, and take us as Your own possession (Exod. 34:9). Dear brothers and sisters, if your faith and trust is in Jesus as proof of Gods infinite goodness, then my plea to you is not to run from Him in anger but to him with all your pain, confusion, and frustration. Run to the God of Romans 8:28-32, And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers and sisters; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? [1] Sproul, R.C., The Holiness of God (Wheaton, IL: Tyndale House Publishers; 1998), 39.

Introduction (Bruce Almighty movie clip) It is possible that you are here today and are wondering how and why it is that a good God would allow some of the hard things you were forced to experience so far. Maybe you have said or identify with Bruces description of his own experience with God: God is a mean kid sitting on an anthill with a magnifying glass, and I'm the ant. He could fix my life in five minutes if He wanted to, buthe'd rather burn off my feelers and watch me squirm. If God is good, and if he is infinitely and perfectly sovereign how and why does He allow so much suffering in the world? How is it that He allows so much evil when he is the measure of all that is holy and good? There seems to be a great divide between the God we read about in our Bibles and the world we live in. What are we supposed to do with the confusion, disappointment, anger, evil, and suffering God has allowed into our lives? Is it okay to be angry with God when we suffer? I plan to answer the above questions, but we must start with the nature and character of God as He revealed Himself to Moses after 40 years in the desert as a fugitive of Egypt after he murdered one of Pharoahs guards. Moses Encounter with a Holy God Here is what you need to know about what led up to Moses experience with the burning bush. God made a promise to Abraham, Isaac, and then to Jacob that their children would become His people; the promise was threefold and included the promise of land, the increase of their people, and that their people would eventually be a blessing to the nations. However, God also promised that they would spend years in a land where they would be afflicted (see Gen. 15:13; Exod. 12:40-41). When Moses was born, the Hebrew people had spent centuries living in Egypt. The Hebrew people were first welcomed as honored guests under Joseph (one of the sons of Jacob) who was second to Pharaoh, but as the years past, so did the memory of Joseph. The Hebrews eventually became the slaves of another Pharaoh; he was so threatened by the birth rate of the Hebrews, that he implemented infanticide as the law of the land and wrote into law that every Hebrew son born was to be thrown into the Nile. Moses mother refused to murder her baby, so she kept his birth a secret until she could not do so any longer; she put baby Moses in a basket covered with tar and pitch, put him in it, and floated it down the Nile where Pharaohs daughter eventually found the basket with baby Moses whom she raised as her own. Moses grew up in Pharaohs house, but he was also aware of his roots as a Hebrew man. We know that Moses had a temper, and on two occasions, it cost him much. On one such occasion, after seeing an Egyptian beating a Hebrew, Moses killed the Egyptian and buried his body in the sand (see Exod. 2:11-12). When Moses learned that others knew that he killed the Egyptian, he fled and hid in the land of Midian. Moses spent the next 40 years of his life in Median, got married, and worked for his father-in-law Jethro. What We Learn About God Through Moses Encounter Before we can answer where or not it is okay to be angry with God, we need to consider the God who found Moses in Midian; against the backdrop of Josephs 13 years of suffering, the generations of slavery the Hebrews suffered in Egypt, and Moses 40 years in Midian. God is Holy: He is not like us. Moses approached the burning bush not only because it was weird, but because God called to him, from the midst of the bush and said, Moses! Moses! Moses response was simple: Here I am. Notice that as Moses got closer to the burning bush, God said to him, Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground. What made the ground holy? The presence of God made it holy. As R.C. Sproul wrote in his timeless and classic book, The Holiness of God: God alone is holy in Himself. Only God can sanctify something else. Only God can give the touch that changes it from the commonplace to something special, different, and apart.[1] Now, just so that you are aware, it is not only Moses, a mere mortal human, who must remove his sandals in the presence of holiness. The seraphim whose sole purpose is worship above the throne of God are not exempt from the kind of respect and reverence that was expected of Moses in the presence of the Holy One. Isaiah was invited into the throne room of Almighty God, and this is what he saw: In the year of King Uzziahs death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. Seraphim were standing above Him, each having six wings: with two each covered his face, and with two each covered his feet, and with two each flew. And one called out to another and said, Holy, Holy, Holy, is the Lord of armies. The whole earth is full of His glory. And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke. (Isa. 6:14) The great Seraphim must cover their face and their feet in the presence of a Holy God even though they have not been stained by sin, but because they, like us, are creatures and God is the Creator. Isaiahs response before the Holy One was appropriate: Woe to me, for I am ruined! Moses response was not only to remove his sandals, but to hide his face, for he was afraid to look at God (v. 6). Why? Because God is holy, and we are not. God is not like us. God is Omniscient: He sees the big picture. When we come to verse 6, God let Moses who it was that was speaking to him: I am the God of your fatherthe God of Abraham, the God of Isaac, and the God of Jacob. And just as God was intimately acquainted with the lives of Moses forefathers, He was aware of the suffering of Moses kinsmen in Egypt: I have certainly seen the oppression of My people who are in Egypt, and have heard their outcry because of their taskmasters, for I am aware of their sufferings (v. 7). When the Hebrews entered into Egypt, they were the size of a small clan, but after hundreds of years in Egypt, they had become the size of a small nation. When Moses fled to Midian, he was a 40-year-old used to royalty; the Moses who stood before the burning bush was any eighty-year-old shepherd. What the Hebrews did not understand, and what Moses could not have fathomed was that God was using the ugly, the hard, and the pain for something far greater than they could have imagined. God was aware of their suffering all along, and now in that moment was the right time to, rescue them from the power of the Egyptians, and to bring them up from the land to a good and spacious land, to a land flowing with milk and honey... (v. 8) just as He promised Abraham, Isaac, and Jacob centuries before. So, God said to Moses: And now come, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt (v. 10). To which, Moses appropriately responded: Who am I, that I should go to Pharaoh, and that I should bring the sons of Israel out of Egypt? All that the Hebrews could see was their slavery and suffering; all that Moses could see was his failures and incompetence. What God saw was that He alone can use the foolish to shame the wise and the weak to shame the strong (see 1 Cor. 1:26-31). What God saw was that His timing was infinitely better because He saw the big picture. God is Faithful: He keeps His promises. Remember that the Hebrew slaves in Egypt were surrounded by an Egyptian culture that worshiped Egyptian gods who were not gods, but demons (see Deut. 32:17). Moses questioned what name he was to give to the Hebrew slaves if they were to ask Who it was that sent Moses to deliver them (v. 13). Here is Gods answer: And God said to Moses, I AM WHO I AM; and He said, This is what you shall say to the sons of Israel: I AM has sent me to you (v. 14). Then God continued: This is what you shall say to the sons of Israel: Yahweh, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is My name forever, and this is the name for all generations to use to call upon Me (v. 15). In other words, God told Moses: You tell them that Yahweh sent you! At the heart of Gods answer are four facts about His nature for why the Israelites should believe the He could and would deliver them: Yahweh is self-existent and not dependent. God was unlike the Egyptian gods who were created by their own culture. Yahweh is the Elohim over elohims. The great I AM was bigger than the plight of the Israelites as He is greater than any trouble in our own lives. Yahweh is creator and sustainer. Who wrote the Law of Thermodynamics? Who governs the laws of gravity?Who grants the Sun permission to get up in the morning? Who gave the song for the birds to sing? Who owns the cattle on a thousand hills? Who brings men into power, raises nations into prominence and then brings them to naught? Is it not the great I AM who keeps His covenant promises. Yahweh is unchanging. Yahweh is the great I AM whose personality does not change. He does not suffer from a multi-personality disorder. He does not change with the ideas of his devotees. He is unmovable because He does not change. Because Yahweh is unchanging, He is constant unlike the gods of the Egyptians or whatever idol we may have set up in our own heart. Yahweh is eternal. Because He is the great I AM, Yahweh will never have a beginning nor will he ever have an end. Even though the fool has said there is no God, Yahweh is absolute reality with nothing before or after Him. The great I AM does not sleep, slumber, slack off, or slip into a daydream stupor. What God told Moses is this: Moses, you tell My people that the Covenant Keeper who promised their forefathers that He would make them into a great nation, would give them land as a nation, and would make them a blessing to the nations... you tell them the Faithful and Living One sent you! God keeps His promises because He alone is faithful even when we are not. Conclusion So, the question you may still be asking is whether it is or is not okay to be angry with God? Is it okay to be angry with He who is Holy and infinitely unlike us creatures? Is it okay to be angry with the One who sees and knows all things perfectly? Is it okay to be angry with the One who keeps His covenant promises because He is faithful while we are faithless time and time again? Is it okay to be angry with Yahweh who is Almighty God? As you know, God did use Moses to lead the Hebrews out of the bondage of slavery from Egypt, and He did it miraculously and profoundly. Yet, even after God delivered them, Moses found himself shepherding and leading a people who demonstrated over and over again just how faithless they really were. After their grievous sin of idolatry with the golden calf, Moses pleaded with God for mercy for His people who sinned, and God granted it. In Exodus 33:17-34:9 we are given a glimpse into Moses heart as a shepherd absolutely in love with Yahweh, and in that exchange asked to see God. God told Moses that he could not see His face and live, but this is what God did say He would do: I Myself will make all My goodness pass before you, and will proclaim the name of the Lord before you; and I will be gracious to whom I will be gracious, and will show compassion to whom I will show compassion (Exod. 33:19). When God did pass, He hid Moses in the cleft of a rock, and allowed His goodness to pass by him and when it did, Moses heard God proclaim of His goodness: The Lord, the Lord God, compassionate and merciful, slow to anger, and abounding in faithfulness and truth; who keeps faithfulness for thousands, who forgives wrongdoing, violation of His Law, and sin; yet He will by no means leave the guilty unpunished, inflicting the punishment of fathers on the children and on the grandchildren to the third and fourth generations (Exod. 34:67). So, what does Gods goodness include? It includes His mercy, patience, faithfulness, truth, and grace. But it also includes His justice and wrath in response to sin. So, again I ask you: Is it okay to be angry with the God who is Holy and infinitely unlike us creatures? Is it okay to be angry with the God who sees and knows all things perfectly? Is it okay to be angry with a holy God who is faithful while we are faithless time and time again? Is it okay to be angry with Yahweh who is Almighty God? Let me reframe the question for you: If God is infinitely good and we are the ones who need to improve upon being good, do we have any right to be angry with God? Now, think about the effects anger has on a relationship. When you are angry with someone because you believe you have been wronged by that person, it interferes with communication. Anger towards a friend or a member of your family often drives a wedge between you and that person. Anger typically results in the one offended distancing himself/herself from the person who wronged them. If there is no need for God to improve, especially in being good, then to suggest that it is okay to be angry with Him is to suggest that it is okay to accuse Him of wrongdoing. Psalm 145 is a great Psalm to visit while suffering or confused why God would allow you to suffer; verses 8-9 say the following: The Lord is gracious and compassionate; slow to anger and great in mercy. The Lord is good to all, and His mercies are over all His works. Again in Psalm 145:17-18, The Lord is righteous in all His ways, and kind in all His works. The Lord is near to all who call on Him, to all who call on Him in truth. I have head Christians and Pastors console the suffering and confused: It is okay to be angry with God. To which I ask, How is it okay to be angry with He who is infinitely holy, how is it okay to be angry with Him who sees all while my vision is limited, how is it okay to be angry with the Almighty whose faithfulness has been proven time and time again while my faithfulness has been found wanting more than I count? Listen dear friend, not only are we not given permission in all of Scripture to be angry with God, but we also have no right to be angry with Him. Here is what is permitted and even expected by God: We can be confused, frustrated, and even hurt emotionally. If God is infinitely good, which He is, then we can run to Him with our confusion, we can run to Him with our frustration, and we can run to Him with our wounded and bleeding hearts knowing that even though we cant see His goodness in and through our pain, we can trust that He is still good and will turn it around in His way and in His time for His glory and our good! After Moses experienced the goodness of God when His glory passed by while he was in the cleft of the rock, Moses responded on behalf of the sins of Israel: If in any way I have found favor in Your sight, Lord, please may the Lord go along in our midst, even though the people are so obstinate, and pardon our wrongdoing and our sin, and take us as Your own possession (Exod. 34:9). Dear brothers and sisters, if your faith and trust is in Jesus as proof of Gods infinite goodness, then my plea to you is not to run from Him in anger but to him with all your pain, confusion, and frustration. Run to the God of Romans 8:28-32, And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers and sisters; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. What then shall we say to these things? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? [1] Sproul, R.C., The Holiness of God (Wheaton, IL: Tyndale House Publishers; 1998), 39.

SPONSORS: - Download PRIZEPICKS & use Code "JULIAN" to get $50 w/ your first $5 play: https://shorturl.at/2XCLm - Buy MANDO WHOLE BODY DEODORANT at https://www.ShopMando.com & use code "JULIAN" to get $5 off your first starter pack (***TIMESTAMPS in description below) ~ Luke Caverns is an Ancient Civilizations Historian, Researcher, and Anthropologist. He specializes in the lost civilizations of Egypt, South America & the Amazon Jungle. PATREON https://www.patreon.com/JulianDorey FOLLOW JULIAN DOREY INSTAGRAM (Podcast): https://www.instagram.com/juliandoreypodcast/ INSTAGRAM (Personal): https://www.instagram.com/julianddorey/ X: https://twitter.com/julianddorey GUEST LINKS - Luke YouTube: https://www.youtube.com/@lukecaverns - Luke Twitter: https://twitter.com/lukecaverns ****TIMESTAMPS**** 00:00 - Great Pyramid Story 12:41 - King Khufu's Tomb Mystery, Khufu's Sarcophagus, Archaeologists Discrediting Graham Hancock, Coverup Controversy 23:07 - Amon Ra's Egyptian Figure (2 Burials), Barbarians & Enemy 32:01 - Slavery in Ancient Egypt, Bible Moses Story, Moses Parting Sea of Reeds 43:43 - Luke Questioning Issues within Bible 48:19 - Khafre's Pyramid (Cult of Ra), Great Pyramids (Accident/Happen to Get Right?), Sphinx 01:03:44 - Diorite Kaffara Statue, Aerial POV of Spinx & Valley Temple 01:17:03 - Fall of Egypt & Lack of Power from Pharaoh's 01:25:43 - Mentuhotep II Collapse of Old Kingdom 01:32:13 - Greatest Female Pharaoh, Karnak Temple Obelisk 01:40:23 - Cleopatra's Needles Story, Hatshepsut 01:55:20 - Ancient Rome & Julius Caesar, Statue of Akhenaten, Nephrotic Egypt Statue 02:10:40 - Building Mini Egypt & Persians Attack, Persia's Rise, Alexander the Great (Persian Battle) Domination 02:22:31 - Iliad & Odyssey & Alexander finds Island from Homer, Alexander's Fractioned Macedonian Empire 02:27:30 - First Greek Pharaoh (Ptolemy Period) 02:40:15 - Republic of Rome & Being “Reluctant” Conqueror, Julius Ceasar Murdered After Returning to Rome 02:50:53 - Augustus Set Sail for Alexandria & Burns it to the Ground, Last Pharoah of Egypt CREDITS: - Host & Producer: Julian Dorey - Producer & Editor: Alessi Allaman - https://www.youtube.com/@UCyLKzv5fKxGmVQg3cMJJzyQ Julian Dorey Podcast Episode 272 - Luke Caverns Music by Artlist.io Learn more about your ad choices. Visit megaphone.fm/adchoices

This week we catch up on the CAF Champions League, with South Africa's Orlando Pirates impressing in the group stage, while TP Mazembe, Yanga and Raja Casablanca all missed out on the quarter-finals.Also we speak to two France-based players turning out for Le Havre, Egypt international striker Ahmed Hassan, who's hoping for a place in the Pharaohs' AFCON squad, and Emmanuel Sabbi, who was born in Italy to Ghanaian parents and represents the USA, where he grew up.And Stuart on the EPL and the Uefa Champions League and on Erling Haaland's new mega-contract with Manchester City.

This week on Seddy Bimco Part Two The Revenge, We visit Pennsylvainia and take a look at The Movie, 'Bloodsucking Pharaohs in Pittsburgh.https://linktr.ee/seddybimco See the Seddy Bimco watchlist! Email us at seddybimcoe@gmail.com Most art by Tim Hamilton Music by Tim Hamilton Check out the Seddy website. Website: https://www.seddy-bimco-part-2-the-re... Links: https://linktr.ee/seddybimco Check out George O'Connor's books: https://www.georgeoconnorbooks.com/ Check out Tim Hamilton's books: https://timhamiltonrwf.gumroad.com/ Hosted on Acast. See acast.com/privacy for more information.In this episode of Seddy Bimco, hosts Tim Hamilton and George The Mighty dive into the 1991 film 'Bloodsucking Pharaohs in Pittsburgh.' In this conversation, the hosts delve into the absurdities and dark humor of a horror-comedy film, exploring the dynamics between detectives, the impact of past trauma, and the bizarre characters that populate the narrative. In this lively conversation, Tim Hamilton and George The Mighty delve into a quirky film filled with humor, murder, and unexpected twists. They explore various comedic elements, including hiccups, playful references to the Boobsie Twins, and the absurdity of a character's electric torture. The discussion transitions through the film's plot, touching on themes of violence, cultural references, and the characters' undercover antics, all while maintaining a light-hearted tone. The duo's banter highlights the film's unique blend of comedy and dark themes, making for an entertaining analysis. In this episode, the hosts delve into a chaotic narrative filled with kidnapping, revenge, and dark humor. They explore the unfolding events as characters navigate through absurd situations, culminating in a final confrontation that leaves a lasting impact. The conversation also hints at potential sequels and reflections on the themes presented throughout the movie. Hosted on Acast. See acast.com/privacy for more information.

Patrick answers children’s questions about why God allowed us to be on an earth that Satan roams, why Jesus cursed a fig tree, how to talk with people about why it’s wrong to act on homosexual feelings, and why the Holy Spirit is pictured as a dove. Alice 11 years-old – Question about Pharaohs killing babies, and asks about Moses’s brother Aaron Maggie 14-years-old – Why did God put us on this earth when Satan was roaming around the earth? Alondra (12 years-old)- How can the one God be with everyone all the time? Felicity 6-years-old – Do we have to do the sign of the cross with our right hand? Emma 11-years-old – How is Saint Michael a Saint but also an Angel? Delaney 15-years-old – Why did Jesus curse a fig tree in the bible? Joshua 13-years-old – Two girls at school ask me why is it wrong to be gay. How do I respond? John, 13-years-old – I want to talk about the corruption of the Cartoon Network and the gay agenda. Malcolm 11-years-old – How does somebody become a saint? Robert 8-years-old – Why is the Holy Spirit pictured like a dove? Cammy 9-years-old – Why are early Christians not called early Catholics?

The Great Myth of the Sun GodsBy Alvin Boyd KhunIt may be that many of you have come to this lecture with the expectation of hearing about the superstitious beliefs of some ancient fire-worshippers or sun-worshippers. You may wonder why we should presume to waste an evening dilating upon the childish fancies of early peoples who could conceive of no more exalted form of deity in the universe than the physical body of our sun. Can there possibly be anything important in the study of such forms of crude fetishism?Let me disabuse your minds of any such prepossession at once. We have not invited you to hear of infantile nonsense of early child-humanity. On the contrary, it is our opinion that there is not a theme within the entire range of religious interest of such sublimity and authentic grandeur as this subject of the Sun-gods. We have come to the persuasion that this is the most important lecture that we have given or shall ever give. In it there is to be found the central thesis of all religion. We have asked you to hear an exposition of the cardinal principle of all true religion. Instead of dealing with an erratic notion of primitive barbarism, we have to present to you this evening the long-lost supreme datum of all high religion. And it is our design to show that religion in the world has drifted so far away from its original base that it no longer recognizes the very first and fundamental conception about which it was in the beginning constructed. The myth of the Sun-gods is the very heart's core of religion at its best.It is commonly supposed that religious honors were paid to the sun as a deity by a few isolated peoples or sects, such as the Parsees and the ancient Ghebers of Persia, and some African tribes. In correction of this view we are prepared to support the declaration that the worship of the Sun-god was quite universal in the ancient world. It ranged from China and India to Yucatan and Peru. The Emperor and the Mikado, as well as the Incas, and the Pharaohs were Sun-god figures. And is the belief only an empty myth? So far from being such, it is at once the highest embodiment of religious conception in the spiritual history of the race.Since the word "myth" occurs in the title, it is necessary to define it so that we may the better glimpse the nature of the subject. To the modern mind the word carries with it a derogatory implication. To reduce any construction to the status of a myth is to put it out of court and render it valueless. We regard a myth as a fiction and a falsity. To show that a theory or a belief is only a myth, is to relegate it to the world of non-reality, and dismiss it from further consideration as a thing of value.Not so with the ancients. With them (the ancients) a myth was a valuable instrumentality of knowledge. It was an intellectual, even a spiritual, tool, by the aid of which truth and wisdom could at one and the same time both be concealed from the unworthy and expressed for the worthy. The ancients rightly regarded spiritual truth and experience as being incapable of expression or impartation by means of words simply. A myth or an allegory could be made the better means of conveying subtly and with a certain added force, the truth veiled under a set form of dramatic presentation. The myth would enhance spiritual truth as a drama reinforces moral situations. It was all the more powerful in its message precisely because it was known not to be outwardly a true story. No one was caught by the literal falsity of the construction. Attention could therefore be given wholly to the hidden import, which was not obscured by the outward occurrence. The myth was known to be a fiction; therefore it deceived nobody--until the third century. But at the same time it was most ingeniously designed to instruct in the deepest of spiritual truths. It was a literary device to embalm lofty wisdom in the amber of a tradition that could be easily remembered, in the guise of a human story. It was truth incarnated in a dramatic occurrence, which was known to be untrue. Outwardly fictitious, but inwardly the substance of a mighty truth, was the myth. And as such it was the universal dress in which ancient knowledge was clothed.To indicate the universality of the Sun-god myth it is only necessary to enumerate some thirty of the chief figures known as Sun-gods amongst the nations about the Eastern Mediterranean, before the advent of Jesus. There were in Egypt, Osiris, Horus, Serapis, Hermes or Taht (Thoth), Khunsu, Atum (Aten, Adon, the Adonis or Phrygia), Iusa, Iu-sa, Iu-em-hetep; in Syria, Atis, Sabazius, Zagreus, Kybele (femine); in Assyria Tammuz; in Babylonia, Marduk and Sargon; in Persia, Mithra, Ahura-Mazda and the Zoroasters; in Greece, Orpheus, Bacchus (Dionysus), Achilles, Hercules, Theseus, Perseus, Jason, Prometheus; in India, Vyasa, Krishna, Buddha; in Tibet the Boddhisattvas; besides many others elsewhere.Likewise in the ancient Mystery dramas the central character was ever the Sun-god the role being enacted by the candidate for initiation in person. He went through the several initiations as himself the type and representative of the solar divinity in the field of human experience.Moreover, the Patriarchs, Prophets, Priests and Kings of Biblical lore are no less Sun-god figures. For in their several characteristics they are seen to be typical of the Christos.From the study of a mass of the ancient material the sincere and disingenuous student becomes ere long convinced of the fact that the Jesus figure of the Gospels, whether he lived historically or not (and there is much question of it even among theologians), is just another in the long list of the solar gods. They were figured by ancient poetic genius as embodiments of divine solar glory living among men, if they were not purely the mythical constructions of the allegorists.These Sun-god characters, of none of whom can it be said positively that they were living personages, were, it must be clearly noted, purely typical figures in the national epics of the several nations. They were symbols, one might say. But of what were they symbolical? That is the point of central importance. They were representative characters, summing and epitomizing in themselves the spiritual history of the human individual in his march across the field of evolving life on earth. They were the types and models of the divine potentiality pictured as coming to realization in their careers. They were the mirror held up to men, in which could be seen the possibilities locked up in man's own nature. They were type-figures, delineating the divine life that was an ever-possible realization for any devoted man. They were the symbols of an ever-coming deity, a deity that came not once historically in Judea, but that came to ever-fuller expression and liberation in the inner heart of every son of man. The solar deities were the gods that ever came, that were described as coming not once upon a time, but continuously and regularly. Their radiant divinity might be consummated by any earnest person at any time or achieved piecemeal.They were typed as ever-coming or coming regularly because they were symboled by the sun in its annual course around the zodiac of twelve signs, and the regular periodicity of this natural symbol typified the ever-continuing character of their spiritual sunlight. The ancients, in a way and to a degree almost incomprehensible to the unstudied modern, had made of the sun's annual course round the heavens a faithful reproduction of the spiritual history of the divine spirit in man. The god in us was emblemed by the sun in its course, and the sun's varied experiences, as fabulously construed, were a reflection of our own incarnational history. The sun in its movements through the signs was made the mirror of our life in spirit. To follow the yearly round of the zodiac was to epitomize graphically the whole history of human experience. Thus the inner meaning of our mortal life was endlessly repeated in the daily, weekly, monthly and yearly cycle of the sun's passage, the seven or twelve divisions of which marked the seven- or twelvefold segmentation of our spiritual history or our initiations. (They were figured at first as seven, later as twelve, when the solar gods came upon the cosmic scene.)The careers of these solar gods, then, were a type of what is occurring to every man who is dowered with the spark of divine soul within his breast. Each one of us has had or will have his festival of conception in June, his birth into the world of fleshly life in the autumn, his spiritual awakening at Christmas, and his glorious resurrection from the dead body of this life at Easter.The Christians say the Christos came once in a single character in history, Jesus of Judea, saying nothing about his coming to Everyman at all times. They present to the world the Only-Begotten Son of the Father, confusing in one historical figure two distinct characters of ancient philosophy, the Logos and the Christos, and making both historical in a human being born of woman. Suffice it to say that neither character was historical in the ancient systems. The Logos and the Christos were cosmic forces, and the erring Christians confounded these "personages" of ancient philosophy with the mundane career of the man Jesus, who was not other than one of the mythical Sun-god heroes, or national type-figures. What a travesty of truth the Christian representation has become! What a caricature the Gospels have made of the divine spiritual principle in man's life!The ancients had no "only-begotten" son because the term used in their systems, miserably mistranslated "only-begotten," was something with quite a different connotation. It was in Greek "monogenes," and in Latin "unigenitus," and was far from meaning "only-begotten." It meant that which was begotten of one parent, the father, alone, not the offspring of the union of father and mother. By the term the ancients meant to designate him who was the projection into matter of the spirit forces of life, not the final product of the union of spirit and matter, or the male and female elements. Had the early Christian Fathers known of the inner meaning of the symbolism of the Egyptian Ptah, as Khepr-Ra, who was typed by the male beetle that incubated in the ground and without union with the female transformed and regenerated himself after twenty-eight days (exactly a moon cycle) in the form of the young scarab, symbol of the new-born sun in the moon, they would have been intelligent enough to have avoided the great schisms that divided the Church into Roman and Greek Catholic bodies over the abstrusities of this very origin of the persons of the Trinity. But Egypt was farther away from Rome of the third century than it is from us, who can now read the inscriptions that were sealed from them.All this ancient scriptural data accentuates the fact that not the historical Jesus, but the spiritual Christ, or the god within the individual heart (as expounded in the lecture on Platonic Philosophy in the Bible) is the subject of the sacred writings of old, and the kernel of the whole religious ideology. Angelus Silesius has expressed this in a stanza which should be a perpetual reminder of the futility of clinging to the historical interpretation of Gospel literature.Though Christ a thousand times in Bethlehem be born, But not within thyself, thy soul will be forlorn; The cross on Golgotha thou lookest to in vain, Unless within thyself it be set up again. And the Christian hymn, "O Jesus, thou art standing, outside the fast-closed door," gives expression to the kindred idea that while we look across the map to localize the Christos in Judea, we keep the spiritual mentor of our own lives standing without, seeking an entrance into our lives in vain.By the aid of archaic sacred books we have been enabled to trace authentically the origin of the name Jesus. And it is of great importance to present this material, because it throws a flood of clear light upon the ancient conceptions of the Messiah and the coming Son, or Sun-god. In this light the name will be seen to be a type-designation and not the personal name of an historical being.It is derived from the two letters (or numbers) which in the beginning of typology symbolized the two first elements, spirit and matter, into which the primal One Life bifurcated. They are the I (or 1) symboling the male or spirit, and the O (letter) or 0 (cipher) symboling the female or material universe. Together they represented the biune male-female deity. We have, then, the letters IO, or the number 10. As the vowels were freely interchanged, in ancient languages, the name was written either IO, IA, IE , or IU, and all these forms are found. Next the I transformed into consonantal value and became a J (as it is yet in Latin), so that we find the names JO, JA, JE and JU, from each of which many names have arisen. When the creation had combined the male and female and the two had given birth to the Son, or Logoic universe, the name was given the form of three letters, and we then find such forms as IAO, JAH, IEO, JEU, ZUE. When the universe became founded on the four cardinal points or the square of four dimensions, the name was spelled variously as IEOU, JOVE, ZEUS, JEVE, DIOS, T/HEOS, HUHI, IHUH and others. In its character as a sevenfold or seven-lettered name, it took the form of JEHOVAH, SABAOTH, DEBORAH, DELILAH, SEP/HIROT/H, MICHAEL, SOLOMON, and others of seven letters. The I permuted with l (el) or 1 (one), so that IE became LE or, inverted EL, the great Hebrew character of deity. The EL and the IAH (JAH), became the most frequent determinatives of divinity, as a host of names will testify. There are Bethel, Emanuel, Michael, Israel, Gabriel, Samuel, Abdiel, Uriel, Muriel Azazel, and many others, in which the EL is prefixed. The JAH is seen in such names as EliJAH, AbiJAH, while the IAH comes in a host of such names as Nehemiah, Jeremiah, Obediah, Hezekiah, Isaiah, Messiah, Alleluiah and more.But whence comes the "s" in Jesus's name? This is of great importance. It is derived from an Egyptian suffix written either SA, SE, SI, SU, or SAF, SEF, SIF or SUF (SAPH, SEPH, SIPH or SUPH) and meaning "the son," "heir," "prince" or successor to the father. (The F is an Egyptian ending for the masculine singular.) When the original symbol of divinity, IO or IE, JO or JE, was combined with the Egyptian suffix for the succeeding heir, SU or SA, the resultant was the name IUSA, IUSE, IUSU, or IOSE; or IESU, JESU, IUSEF, IOSEF, JOSEF. One of the many forms was JESU and another was JOSEF. The final F became sibilant at times and gave us the eventual form of JESUS. The name then meant the "divine son," and combined in the Egyptian IU the idea of the coming one. Hence JESUS was the Messiah, the coming son of the divine life. There was in Egypt for ten thousand years B.C. the character of this functionary under the name of IUSA. Later he was the Iu-em-hetep, which means "the divine son who comes with peace (hetep). But most interestingly, this last word also means seven. Hence Jesus is he who comes as the seventh principle to complete the six elementary powers of natural evolution with the gift of divine intelligence, which supplants the elementary chaos with the rulership of love and intelligence and thus brings peace into a warring situation. Hence finally, Jesus is the seventh cosmic principle, announced in all religious lore as he who comes to bring peace and good will to men. And as such he was announced in the Christian Gospels. But there was more than one Jesus or IUSA or IU before the coming of the alleged historical Jesus.Startling as are the implications of this bit of etymology, a far more amazing denouement of Bible study is the revelation that not only were there over thirty Sun-god figures in the cults of the various nations of old, but there are immediately in the Bible itself, in the Old Testament, some twenty more Sun-god characters under the very name of Jesus! Are we speaking arrant nonsense or sober truth when we make a claim which seems at first sight so unsupportable? Twenty Jesus characters in the Old Testament! Let us see. We have noted the many variant forms of the Jesus name. There are still others in the Old Testament, never suspected as being related to the name of the Christian Redeemer. There are Isaac, Esau, Jesse, Jacob, Jeshu, Joachim, Joshua, Jonah and others. All these are variant forms of the one name, which has still other forms among the Hebrews in secular life, Yusuf, Yehoshua, Yeshu, etc. Joshua, Hosea and Jesse are from this name indisputably. A few might be the subject of controversy.Furthermore, beside these that bear the original divine name, there are other Sun-god figures in the Old Testament under a wide variety of names. They are Samson (whose name means "solar"), David, Solomon, Saul (equals soul, or sol, the sun--Latin.), Abraham, Moses, Gideon, Jephtha and the like. Their actions identify them as solar representatives.Now let us see what the conception of our divinity as a Sun-god in reality meant to the sages of old, and what it should mean to us. It meant that the divinity within us, our divine soul or Self, was itself the Sun-god, or solar deity. And what does this signify in concrete terms for us? Just this; that the god within us is constituted of the imperishable essence of solar light and energy! In short, we ourselves, in our higher nature, are solar gods in potentiality! Our highest nature is an incorruptible body composed of the glorious essence of the sun's energy! The gods in the Bible were always symboled by the light or fire of the sun. We are now enlightened to see it as a description of our nature as veritable truth and fact. We are Sun-gods. Our immortal spirits within us are composed of the radiant substance of solar energy.At the very time we were first assembling the material for this lecture, there came an announcement in the daily press of a discovery by a modern physicist, Dr. George W. Crile, of the Cleveland Laboratories, which practically fixed the seal of truth upon every word we have uttered or shall utter in this lecture. It was most startlingly corroborative of our exegesis. He announced that he had discovered at the heart of every living organism a tiny nucleus of energy, all aglow, with temperatures ranging from 3000 to 6000 degrees of heat, which he called "radiogens" or "hot points." These, he said, were precisely akin to the radiant energy of solar matter. He affirmed, in short, that a tiny particle of the sun's power and radiance was lodged within the heart of every organic unit! The light and energy that has life. What would be Crile's surprise, however, if he were to be shown a sentence taken from Hargrave Jennings' old book on the Rosicrucians, written over sixty years ago: "Every man has a little spark (sun) in his own bosom?" For this was one item in the teaching of the Medieval Fire-Philosophers, and the reason they were styled such. They knew what Crile has discovered, as likewise did the ancient Bible-writers. They based their Sun-god religions upon it. Our souls are composed of the imperishable essence of solar light! We are immortal because we are Sun-gods.But many will impatiently rise to expostulate with us, and ask why, if this was the universal fundamentum of the old religions, the Bible itself does not categorically carry this message and state this central fact. Wait a moment! Who that knows this primary datum has searched the Bible to see if it has nothing to say on the point? We, too, believed the Bible was remiss in expressing this conception, until we searched with a more watchful eye. And now let us hear what the Bible says as to our solar constitution, and determine for ourselves whether it is silent on the groundwork of religion or not. Let us hear first the Psalms. "Our God is a living fire," say they; and "Our God is a consuming fire." "The Lord God is a sun," avers the same book. "I am come to send fire on earth," says Jesus, meaning he came to scatter the separated sparks of solar essence amongst mankind, a spark to each soul. In Revelation the angels scatter the fire and the incense of their seven censers over the earth, among the inhabitants. Then says John the Baptist: "I indeed baptize you with water, but he that cometh after me will baptize you with the Holy Spirit and with fire!" Jesus says: "I beheld Satan as lightning fall from heaven." (Satan was the descending Lucifer, or Light-bringer, before he was lifted up and divinized.) The fire that falls on Jeremiah's altar and many another in the Bible narrative types the deity coming to dwell with mortals. Says Jesus: "When I am in the world I am the light of the world." Again he said: "Ye are the light of the world," and "Let your light so shine that others may . . . glory your father which is in heaven." The Lord, say the Psalms, "made his angels messengers and his ministers a flame of fire." The New Testament Jesus, following the well-known Egyptian diagram of the Ankh, the solar disk with the spread wings, is described as "the sun of righteousness, risen with healing in his wings." John has Jesus saying that the condemnation of the world lay in that it rejected the light when it was sent into the world. Says Job: "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle and his candle shall be put out with him." Isaiah writes: "Behold all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire and in the sparks that ye have kindled." We are adjured to "Rise, shine, for thy light is come." "The Lord is my light," reiterates the Psalms. And again: "In thy light shall we see light." "Light is sown for the righteous." "We wait for light," cry the souls in the darkness of incarnation, far from their original fount of light. John declares that the Christos "was the true light" which was to come Messianically for the redemption of our lower nature. And again he declares that with the Christos "light is come into the world." No cry echoes with more resounding intensity down to this age than Paul's exhortation to our souls buried in lethal darkness: "Awake, thou that sleepest, and arise from the dead, and Christ will shine upon thee!" And in Revelation there are those mighty pronouncements: in the spiritual resurrection "there shall be no more need of the sun to shine by day nor the moon by night, for the glory of the Lord did lighten it." And there is no more heartening assurance anywhere in the Bible than Jesus's statement: "Ye have light in yourselves."And these are only a gleaning from the great score of similar passages with which the Bible teems. And still folks will say they find no warrant for the Sun-god idea in the Bible!In Rome the sacred fire in the temple of Vesta was guarded by seven Vestal Virgins, chosen for purity and for psychic vision. If they permitted the fire to die out (symbolic of the light of deity dying out in the heart) the penalty upon them was death. If they violated their sexual purity, they were buried alive in the city. And from the great old Egyptian Book of the Dead we take just one passage among scores: "Lo, I come from the Lake of Flame, from the Lake of Fire, and from the field of flame, and I live." And again, from an old Book of Adam and Eve we quote a great passage in which the Lord says: "I made thee of the light, and I wished to bring out children of the light from thee." If only we had been taught by our religious teachers that our spiritual natures are woven and fabricated of solar light, we should have had a clearer apprehension of our potentialities for divine education.Supplementing all this material from the Bible and ancient scriptures, there is at hand for our supreme enlightenment one grand pronouncement from Greek Platonic philosophy which we conceive to be that lost ultimate link between science and religion. It is the truth before whose altar both science and religion can kneel at last and find themselves paying tribute to the same god,--the god of solar radiance. It is a sentence from the learned Proclus, last of the Great Platonists: "The light of the sun is the pure energy of intellect." Are we big enough to catch the mighty significance of that statement? Is it not the essence of what the modern physicist means when he talks of "mind-stuff?" The fiery radiance of the sun is already the motivating genius of intellect! Matter is itself intelligent and intelligence! Here is the basic link between all naturalism and all spirituality. Matter enshrouds and contains the soul of mind and spirit. The light of the sun is the deific flash of intellect! And the very core of our conscious being is a spark of that infinite indestructible energy of solar light. There is the "seminal soul of light" or the seed of fiery divinity (Prometheus's "fire" stolen from the gods) in each of us. It makes us a god.Armed with this unquenchable fire which is intellect, we are sent on earth to inhabit a body which is described as a watery and miry swamp. The body is nearly eighty per cent. water! It is the duty of the fiery spark to enlighten the whole dark realm of mortal life, to transmute by its alchemical power the baser dross of animal propensity into the finer motivation of love and brotherhood. This life is a purgation--Purgatory--because it is a process of burning and tempering crude animal elements into the pure gold of spiritual light. In Egyptian scriptures the twelve sons of Ra (the twelve sons of Jacob, and the twelve tribes of Israel) were called the "twelve saviors of the treasure of light." An Egyptian text reads: "This is the sun within us, the seminal source of light. Do not dim its luster or cause it to suffer eclipse." And another runs: "Give ye glory as to the sun; he is the chief, the only one coming from the body, the head of those who belong to the race of the sun."With this force of fire we must uplift the lower man and transmute his nature into the spiritual glow of love and intelligence. With it we must turn the water of the lower nature into the wine of spiritual force. Around it we must aggregate the refined material which we shall build into that temple of the soul, that body of the resurrection, the great garment of solar light, in which we shall rise out of the tomb of the physical corpus and ascend with the angels. This is the radiant Augoeides of the Greeks, the Sahu of the Egyptians, in which the soul wings its flight aloft like the phoenix, after rending the veil of the temple of the body. It is our garment of immortality, the seamless robe of glory, in prospect of which we groan and travail, says St. Paul, as we earnestly desire to be clothed upon with the garment of incorruption. As flesh and blood can not inherit the kingdom of heaven, we must fashion for our tenancy there this body of solar glory, in whose self-generated light we may live eternally, having overcome the realms of darkness, or spiritualized the body. Jesus prays the Father to grant unto him that glory that he had with him before the world was, and his prayer is fulfilled in the formation of the spirit body out of the elements of the sun.Who is this King of Glory?--says the Psalmist. And we are exhorted to lift up the aeonial gates, the age-lasting doors, to let the King of Glory enter into our realm. The King of Glory is the Sun-soul within us, raised in his final perfection in the fulness of Christly stature to the state of magnificent effulgence. The King of Glory is the immortal Sun-god, the deity in our hearts; and when at last he blazes forth in the heyday of his glory, and comes in majesty into our lives, then we behold his glory, as of the alone-begotten of the Father, full of grace and truth. And when he appears to those still sitting in the shadow of darkness, they report that "they have seen a great light, and to those that sat in the valley of darkness did the light shine." And this light, seen ever and anon by some illuminated son of man, as he gropes in the murks of incarnation, is truly "that light that lighteth every man that cometh into the world."And when that light shineth clearer and brighter unto the perfect day, then, indeed, we know of a surety that we ourselves are nucleated of that same glorious essence of combined intellect and spirit. Then we know that we ourselves are the Sun-gods, and that the ancient allegory is not a "myth," but the very essence of our own Selfhood.The Great Myth of the Sun GodsBy Alvin Boyd Khunhttp://mountainman.com.au/ab_kuhn.html This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dwtruthwarrior.substack.com/subscribe

I spoke to the brilliant historian James Barr about the history of Syria from the Pharaohs to the present day. You can find James on Bluesky https://bsky.app/profile/jamesbarr.bsky.social and his books in all the good book places.Please check out my susbtack and - if you feel like supporting this podcast and are able to - take out a paid subscription which is enormously appreciated. https://arthursnell.substack.com Hosted on Acast. See acast.com/privacy for more information.

Send us a textIn the last episode, we focused on Khufu and the Great Pyramid. We left off at the brief reign of his son, Djedefre. He was succeeded by his half-brother Khafre, who would build the Second Pyramid of Giza. We also follow Pharaoh Menkaure, the Third Pyramid of Giza, and focus on the end of the 4th Dynasty. Checkout the video version at:https://www.youtube.com/@DWAncientEgyptSupport the showThis Podcast series is available on all major platforms.See more resources, maps, and information at:https://www.dwworldhistory.comOutlines, Maps, and Episode Guides for this series are available for download at:https://www.patreon.com/DWWorldHistory

Are the ancient Egyptian symbols that surround us mere coincidence, or could they be part of a hidden language used by the elite to communicate power, influence, and the pursuit of immortality?If you are having a mental health crisis and need immediate help please go to https://troubledminds.net/help/ and call somebody right now. Reaching out for support is a sign of strength.LIVE ON Digital Radio!  http://bit.ly/40KBtlWhttp://www.troubledminds.net or https://www.troubledminds.orgSupport The Show!https://www.spreaker.com/podcast/troubled-minds-radio--4953916/supporthttps://ko-fi.com/troubledmindshttps://rokfin.com/creator/troubledmindshttps://patreon.com/troubledmindshttps://www.buymeacoffee.com/troubledmindshttps://troubledfans.comFriends of Troubled Minds! - https://troubledminds.org/friendsShow Schedule Sun-Mon-Tues-Wed-Thurs 7-10pstiTunes - https://apple.co/2zZ4hx6Spotify - https://spoti.fi/2UgyzqMTuneIn - https://bit.ly/2FZOErSTwitter - https://bit.ly/2CYB71U----------------------------------------

Tune into this fascinating conversation with Mark Anthony, JD psychic explorer and author, as we unravel the mysteries of King Tutankhamun's tomb and the alleged curse associated with it!  This is a recording from a live episode on Nov 21, 2024, where we explored the historical context of ancient Egypt, the remarkable discovery of the tomb by archaeologist Howard Carter, and the eerie deaths that followed, which many attributed to a curse.  Mark Anthony skillfully combines historical facts with psychic insights to shed light on the mystical elements surrounding King Tut's legacy. I was on the edge of my seat and Mark masterfully wave a provocative tapestry of the events surrounding this saga. Share in this gripping tale of pharaohs, ancient power struggles, and the supernatural, and discover how the discovery of King Tut's tomb influenced worldwide culture, including the art deco movement! You may also enjoy Mark's previous appearance on Meditation Conversation: https://www.youtube.com/watch?v=pqIk58Lcy4o Join future livestreams with other incredible guests! Register here: https://www.karagoodwin.com/livestream-events2 Visit Mark's website: https://www.afterlifefrequency.com 00:00 Introduction to Mark Anthony, JD Psychic Explorer 01:50 The Fascination with King Tut's Tomb 04:00 Ancient Egypt: A Historical Context 08:50 The Discovery of King Tut's Tomb 20:48 The Curse of the Pharaohs 24:56 Media Frenzy and Theories 33:04 The Role of Alistair Crawley 37:12 The Beatles and the Occult 37:46 The Discovery of Tutankhamun's Tomb 39:46 Unwrapping the Mummy 42:31 Tutankhamun's Treasures 44:00 The Mystery of the Iron Dagger 45:50 Tutankhamun's Dynasty and Inbreeding 47:27 The Pharaoh's Genetic Conditions 49:38 The Rise of the Aten 52:48 The Story of Yuya and Joseph 58:31 Tutankhamun's Death and Aftermath 01:04:12 The Influence of Tutankhamun on Art Deco 01:07:42 Mark's Upcoming Events and Farewell  

Can you figure out who's lying about pharaohs? For more great shows visit GZMshows.com. To hear all episodes of The Big Fib ad-free subscribe now. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we are honored to speak with Dumisani Washington, the founder and CEO of the Institute for Black Solidarity with Israel Dumisani Washington is a gifted Pastor, musician, author,  speaker and a passionate advocate for the unity and solidarity between the Church and Israel. His  book, "Zionism & the Black Church: Why Standing with Israel Will be a Defining Issue for Christians of Color in the 21st Century," has sparked important conversations and inspired countless individuals to explore the connections between these communities.  Dumisani shares his story, from a  devout Christian upbringing in Little Rock, Arkansas, to becoming a prominent voice in the intersection of Black and Jewish communities. Dumisan's transformative experience during his first trip to Israel in 2012, which inspired him to establish his organization. This conversation  reminds us  of the  historical and spiritual ties between African American churches and Zionism, highlighting the deep-rooted connections through scripture, civil rights and music. We discuss the historical alliances between Black and Jewish communities, particularly during the civil rights movement, and the current state of these relationships.  We dip into the geopolitical landscape, examining the overwhelming influence of Soviet propaganda that led to the avalanche of  misinformation and anti-Semitic rhetoric we are seeing today across most media platforms and our college campuses.. Dumisani passionately advocates for a renewed sense of patriotism and unity among Americans. Follow Dumisani here and on Instagram   Follow us on Instagram at @meantforit Sign up for our  newsletter here  Visit our website at www.meantforit.com, email us directly at contact@meantforit.com  - we want to hear from you! Guest suggestions? Partner with us?  Drop us a note.  Quotes from our converation: "The less we know, the more bondage we actually walk into." "The spiritual nature of things remains alive, even long after the Pharaohs and Hitlers have passed." "We are in a fight for global religious freedom." "The immediacy of the hour is what really brought the whole black Jewish synergy to light." "Our national security is at stake. Our religious freedom is at stake."

With a crisis brewing on the Nile, the British Army turns to the most celebrated river pilots in the Empire - Canadian voyageurs. Become a supporter of this podcast: https://www.spreaker.com/podcast/the-nations-of-canada--4572969/support.

Maqrizi, Egypt's most famous historian   Hello again and welcome to our fourth episode of Muslim Footprints Season 2! It's on Al Maqrizi, the most influential historian of Egypt before modern times. That's all the way from the Pharaohs, through to the 15th century! Telling us his story is Professor Nasser Rabbat, head of the Aga Khan Program for Islamic Art and Architecture at MIT.    So, why should we care about a medieval Egyptian historian? Well, he left a rich legacy of writings that offer a window into the social, economic, and cultural life of the medieval Islamic world. His meticulous documentation of Cairo's history was used centuries later by the Ottomans to understand the land they had inherited. It was also appropriated by Napoleon's teams for their monumental Description de l'Égypte, so his work became the go-to source for anyone studying the country.    Maqrizi's writing continues to influence the nation to this day. Egyptian nationalists in the 20th century considered him as the voice of the true Egyptian, while novelists and poets referred to him as the embodiment of resistance to corruption and oppression. Professor Rabbat calls him a rebel: Maqrizi's commentaries remind us of the importance of looking critically at our own societies and learning from history's successes and failures - a theme that resonates across time and cultures. Do subscribe to our YouTube channel, and follow us for more: https://www.instagram.com/muslimfootprints/ https://www.linkedin.com/company/muslim-footprints https://x.com/MFootprintsPod https://www.facebook.com/profile.php?id=61557285590197 http://www.youtube.com/@MuslimFootprints https://www.threads.net/@muslimfootprints

Ep 225 is loose on Halloween night! And we are diving into the terrifying legend of the mummy, and the so-called curse of the Pharaohs...Did opening King Tut's tomb unleash horrors on the world? Did a mummy sink the Titanic? And how do you like your mummy served?The secret ingredient is...a Pharaoh!Enjoy and HAPPY HALLOWEENGet cocktails, poisoning stories and historical true crime tales every week by following and subscribing to The Poisoners' Cabinet wherever you get your podcasts. Find us and our cocktails at www.thepoisonerscabinet.com Join us Patreon: https://www.patreon.com/thepoisonerscabinet Find us on TikTok: https://www.tiktok.com/@thepoisonerscabinet Follow us on Instagram: https://www.instagram.com/thepoisonerscabinet/ Find us on Facebook: https://www.facebook.com/ThePoisonersCabinet Listen on Youtube: https://www.youtube.com/@ThePoisonersCabinet Sources this week include The Tomb of Tutankhamun by Howard Carter, The Curse of the Mummy, by Candace Fleming, The Complete Valley of the Kings: Tombs and Treasures of Egypt's Greatest by Nicholas Reeves, National Geographic, The Register Adelaide 1924, La Times & John Stewart, History News Network, World History, The Archaeologist, interviews with Dr Campbell PriceFor a great piece on the legends of the Unlucky Mummy, look here: https://www.davidcastleton.net/unlucky-mummy-curse-british-museum-titanic-amen-ra-egyptian/ Hosted on Acast. See acast.com/privacy for more information.

Comparing the Hebrew of Isaiah 9.6 to most popular English translations results in some serious questions. Why have our translations changed the tense of the verbs from past to future? Why is this child called “Mighty God” and “Eternal Father”? In this presentation I work through Isaiah 9.6 line by line to help you understand the Hebrew. Next I look at interpretive options for the child as well as his complicated name. Not only will this presentation strengthen your understanding of Isaiah 9.6, but it will also equip you to explain it to others. Listen to this episode on Spotify or Apple Podcasts —— Links —— See my other articles here Check out my class: One God Over All Get the transcript of this episode Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read Sean’s bio here Below is the paper presented on October 18, 2024 in Little Rock, Arkansas at the 4th annual UCA Conference. Access this paper on Academia.edu to get the pdf. Full text is below, including bibliography and end notes. Abstract Working through the grammar and syntax, I present the case that Isaiah 9:6 is the birth announcement of a historical child. After carefully analyzing the name given to the child and the major interpretive options, I make a case that the name is theophoric. Like the named children of Isaiah 7 and 8, the sign-child of Isaiah 9 prophecies what God, not the child, will do. Although I argue for Hezekiah as the original fulfillment, I also see Isaiah 9:6 as a messianic prophecy of the true and better Hezekiah through whom God will bring eternal deliverance and peace. Introduction Paul D. Wegner called Isaiah 9:6[1] “one of the most difficult problems in the study of the Old Testament.”[2] To get an initial handle on the complexities of this text, let's begin briefly by comparing the Hebrew to a typical translation. Isaiah 9:6 (BHS[3]) כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם׃ Isaiah 9:6 (ESV) For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Curiosities abound in the differences between these two. The first two clauses in English, “For to us a child is born” and “to us a son is given,” employ the present tense while the Hebrew uses the perfect tense, i.e. “to us a child has been born.”[4] This has a significant bearing on whether we take the prophecy as a statement about a child already born in Isaiah's time or someone yet to come (or both). The ESV renders the phrase,וַיִּקְרָא שְׁמוֹ  (vayikra sh'mo), as “and his name shall be called,” but the words literally mean “and he called his name” where the “he” is unspecified. This leaves room for the possibility of identifying the subject of the verb in the subsequent phrase, i.e. “And the wonderful counselor, the mighty God called his name…” as many Jewish translations take it.  Questions further abound regardingאֵל גִּבּוֹר (el gibbor), which finds translations as disparate as the traditional “Mighty God”[5] to “divine warrior”[6] to “in battle God-like”[7] to “Mighty chief”[8] to “Godlike hero,”[9] to Luther's truncated “Held.”[10]  Another phrase that elicits a multiplicity of translations is אֲבִיעַד (aviad). Although most versions read “Eternal Father,”[11] others render the word, “Father-Forever,”[12] “Father for all time,”[13] “Father of perpetuity,”[14] “Father of the Eternal Age,”[15] and “Father of Future.”[16] Translators from a range of backgrounds struggle with these two phrases. Some refuse to translate them at all, preferring clunky transliterations.[17] Still, as I will show below, there's a better way forward. If we understand that the child had a theophoric name—a name that is not about him, but about God—our problems dissipate like morning fog before the rising sun. Taking the four pairs of words this way yields a two-part sentence name. As we'll see this last approach is not only the best contextual option, but it also allows us to take the Hebrew vocabulary, grammar, and syntax at face value, rather than succumbing to strained translations and interpretational gymnastics. In the end, we're left with a text literally rendered and hermeneutically robust. Called or Will Call His Name? Nearly all the major Christian versions translate וַיִּקְרָא (vayikra), “he has called,” as “he will be called.” This takes an active past tense verb as a passive future tense.[18] What is going on here? Since parents typically give names at birth or shortly thereafter, it wouldn't make sense to suggest the child was already born (as the beginning of Isa 9:6 clearly states), but then say he was not yet named. Additionally, וַיִּקְרָא (vayikra) is a vav-conversive plus imperfect construction that continues the same timing sequence of the preceding perfect tense verbs.[19] If the word were passive (niphal binyan) we would read וַיִּקָּרֵא (vayikarey) instead of וַיִּקְרָא (vayikra). Although some have suggested an emendation of the Masoretic vowels to make this change, Hugh Williamson notes, “there is no overriding need to prefer it.”[20] Translators may justify rendering the perfect tense as imperfect due to the idiom called a prophetic past tense (perfectum propheticum). Wilhelm Gesenius notes the possibility that a prophet “so transports himself in imagination into the future that he describes the future event as if it had been already seen or heard by him.”[21] Bruce Waltke recognizes the phenomenon, calling it an accidental perfective in which “a speaker vividly and dramatically represents a future situation both as complete and independent.”[22] Still, it's up to the interpreter to determine if Isaiah employs this idiom or not. The verbs of verse 6 seem quite clear: “a child has been born for us … and the government was on his shoulder … and he has called his name…” When Isaiah uttered this prophecy, the child had already been born and named and the government rested on his shoulders. This is the straightforward reading of the grammar and therefore should be our starting point.[23] Hezekiah as the Referent One of the generally accepted principles of hermeneutics is to first ask the question, “What did this text mean in its original context?” before asking, “What does this text mean to us today?” When we examine the immediate context of Isa 9:6, we move beyond the birth announcement of a child with an exalted name to a larger prophecy of breaking the yoke of an oppressor (v4) and the ushering in of a lasting peace for the throne of David (v7). Isaiah lived in a tumultuous time. He saw the northern kingdom—the nation of Israel—uprooted from her land and carried off by the powerful and cruel Assyrian Empire. He prophesied about a child whose birth had signaled the coming freedom God would bring from the yoke of Assyria. As Jewish interpreters have long pointed out, Hezekiah nicely fits this expectation.[24] In the shadow of this looming storm, Hezekiah became king and instituted major religious reforms,[25] removing idolatry and turning the people to Yahweh. The author of kings gave him high marks: “He trusted in Yahweh, the God of Israel. After him there was no one like him among all the kings of Judah nor among those who were before him” (2 Kgs 18:5).[26] Then, during Hezekiah's reign, Sennacherib sent a large army against Judea and laid siege to Jerusalem. Hezekiah appropriately responded to the threatening Assyrian army by tearing his clothes, covering himself with sackcloth, and entering the temple to pray (2 Kings 19:1). He sent word to Isaiah, requesting prayer for the dire situation. Ultimately God brought miraculous deliverance, killing 185,000 Assyrians, which precipitated a retreat. There had not been such an acute military deliverance since the destruction of Pharaoh's army in the sea. Indeed, Hezekiah's birth did signal God's coming deliverance. In opposition to Hezekiah as the referent for Isa 9:6, Christian interpreters have pointed out that Hezekiah did not fulfill this prophecy en toto. Specifically, Hezekiah did not usher in “an endless peace” with justice and righteousness “from this time onward and forevermore” (Isa. 9:7). But, as John Roberts points out, the problem only persists if we ignore prophetic hyperbole. Here's what he says: If Hezekiah was the new king idealized in this oracle, how could Isaiah claim he would reign forever? How could Isaiah so ignore Israel's long historical experience as to expect no new source of oppression would ever arise? The language, as is typical of royal ideology, is hyperbolic, and perhaps neither Isaiah nor his original audience would have pushed it to its limits, beyond its conventional frames of reference, but the language itself invites such exploitation. If one accepts God's providential direction of history, it is hard to complain about the exegetical development this exploitation produced.[27] Evangelical scholar Ben Witherington III likewise sees a reference to both Hezekiah and a future deliverer. He writes, “[T]he use of the deliberately hyperbolic language that the prophet knew would not be fulfilled in Hezekiah left open the door quite deliberately to look for an eschatological fulfillment later.”[28] Thus, even if Isaiah's prophecy had an original referent, it left the door open for a true and better Hezekiah, who would not just defeat Assyria, but all evil, and not just for a generation, but forever. For this reason, it makes sense to take a “both-and” approach to Isa 9:6. Who Called His Name? Before going on to consider the actual name given to the child, we must consider the subject of the word וַיִּקְרָא (vayikra), “and he called.” Jewish interpreters have and continue to take אֵל גִבּוֹר (el gibbor), “Mighty God,” as the subject of this verb. Here are a few examples of this rendering: Targum Jonathan (2nd century) And his name has been called from before the One Who Causes Wonderful Counsel, God the Warrior, the Eternally Existing One—the Messiah who will increase peace upon us in his days.[29] Shlomo Yitzchaki (11th century) The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah's name, “the prince of peace,” since peace and truth will be in his days.[30] Jacob ben Isaac Ashkenazi (16th century) “For a child is born to us.” A son will be born and this is Hezekiah. Though Ahaz is an evildoer, his son Hezekiah will be a righteous king. He will be strong in his service of the Holy One. He will study Torah and the Holy One will call him, “eternal father, peaceful ruler.” In his days there will be peace and truth.[31] The Stone Edition of the Tanach (20th century) The Wondrous Adviser, Mighty God, Eternal Father, called his name Sar-shalom [Prince of Peace][32] Although sometimes Christian commentators blithely accuse Jewish scholars of avoiding the implications of calling the child “Mighty God” and “Eternal Father,” the grammar does allow multiple options here. The main question is whether Isaiah specified the subject of the verb וַיִקְרָ (vayikra) or not. If he has, then the subject must be אֵל גִבּוֹר (el gibbor). If he has not, then the subject must be indefinite (i.e. “he” or “one”). What's more, the Masoretic punctuation of the Hebrew suggests the translation, “and the Wonderful Adviser, the Mighty God called his name, ‘Everlasting Father, Prince of Peace'”[33] However, Keil and Delitzsch point out problems with this view on both grammatical and contextual grounds. They write: [I]t is impossible to conceive for what precise reason such a periphrastic description of God should be employed in connection with the naming of this child, as is not only altogether different from Isaiah's usual custom, but altogether unparalleled in itself, especially without the definite article. The names of God should at least have been defined thus, הַיּוֹעֵץ פֵּלֶא הַגִּבּוֹר, so as to distinguish them from the two names of the child.”[34] Thus, though the Masoretic markings favor the Jewish translation, the grammar doesn't favor taking “Wonderful Counselor, Mighty God” as the subject. It's certainly not impossible, but it is a strained reading without parallels in Isaiah and without justification in the immediate context. Let's consider another possibility. His Name Has Been Called Instead of taking אֵל גִּבּוֹר (el gibbor) as the subject, we can posit an indefinite subject for וַיִקְרָ (vayikra): “one has called.” Examples of this outside of Isaiah 9:6 include Gen 11:9; 25:26; Exod 15:23; and 2 Sam 2:16. The phenomenon appears in Gesenius (§144d) and Joüon and Muraoka (§155e), both of which include our text as examples. However, the translation “one has called his name” is awkward in English due to our lack of a generic pronoun like on in French or man in German. Accordingly, most translations employ the passive construction: “his name has been called,” omitting the subject.[35] This is apparently also how those who produced the Septuagint (LXX) took the Hebrew text, employing a passive rather than an active verb.[36] In conclusion, the translation “his name has been called” works best in English. Mighty Hero Now we broach the question of how to render אֵל גִּבּוֹר el gibbor. As I've already noted, a few translations prefer “mighty hero.” But this reading is problematic since it takes the two words in reverse order. Although in English we typically put an adjective before the noun it modifies, in Hebrew the noun comes first and then any adjectives that act upon it. Taking the phrase as אֵל גִּבּוֹר (gibbor el) makes “mighty” the noun and “God” the adjective. Now since the inner meaning of אֵל (el) is “strong” or “mighty,” and גִּבּוֹר gibbor means “warrior” or “hero,” we can see how translators end up with “mighty warrior” or “divine hero.” Robert Alter offers the following explanation: The most challenging epithet in this sequence is ‘el gibor [sic], which appears to say “warrior-god.” The prophet would be violating all biblical usage if he called the Davidic king “God,” and that term is best construed here as some sort of intensifier. In fact, the two words could conceivably be a scribal reversal of gibor ‘el, in which case the second word would clearly function as a suffix of intensification as it occasionally does elsewhere in the Bible.[37] Please note that Alter's motive for reversing the two words is that the text, as it stands, would violate all biblical usage by calling the Davidic king “God.” But Alter is incorrect. We have another biblical usage calling the Davidic king “God” in Psalm 45:6. We must allow the text to determine interpretation. Changing translation for the sake of theology is allowing the tail to wag the dog. Another reason to doubt “divine warrior” as a translation is that “Wherever ʾēl gibbôr occurs elsewhere in the Bible there is no doubt that the term refers to God (10:21; cf. also Deut. 10:17; Jer. 32:18),” notes John Oswalt.[38] Keil and Delitzsch likewise see Isa 10:21 as the rock upon which these translations suffer shipwreck.[39] “A remnant will return,” says Isa 10:21, “the remnant of Jacob, to the mighty God.” The previous verse makes it clear that “mighty God” refers to none other than “Yahweh, the holy one of Israel.” Without counter examples elsewhere in the Bible, we lack the basis to defy the traditional ordering of “God” as the noun and “mighty” or “warrior” as the adjective.[40] Mighty God-Man Did Isaiah foresee a human child who would also be the mighty God? Did he suddenly get “a glimpse of the fact that in the fullness of the Godhead there is a plurality of Persons,” as Edward Young thought?[41] Although apologists seeking to prove the deity of Christ routinely push for this reading, other evangelical scholars have expressed doubts about such a bold interpretation.[42] Even Keil and Delitzsch, after zealously batting away Jewish alternatives, admit Isaiah's language would not have suggested an incarnate deity in its original context.[43] Still, it would not be anachronistic to regard a king as a deity in the context of the ancient Near East. We find such exalted language in parallels from Egypt and Assyria in their accession oracles (proclamations given at the time a new king ascends the throne). Taking their cue from the Egyptian practices of bestowing divine throne names upon the Pharaoh's accession to the throne, G. von Rad and A. Alt envisioned a similar practice in Jerusalem. Although quite influential, Wegner has pointed out several major problems with this way of looking at our text: (1) the announcement is to the people in Isa 9:6, not the king; (2) Isa 9:6 does not use adoption language nor call the child God's son; (3) יֶלֶד (yeled), “child,” is never used in accession oracles; (4) the Egyptian parallels have five titles not four as in Isa 9:6; (5) Egyptians employ a different structure for accession oracles than Isa 9:6; and (6) we have no evidence elsewhere that Judean kings imitated the Egyptian custom of bestowing divine titles.[44] Another possibility, argued by R. A. Carlson, is to see the names as anti-Assyrian polemic.[45] Keeping in mind that Assyria was constantly threatening Judah in the lifetime of Isaiah and that the child born was to signal deliverance, it would be no surprise that Isaiah would cast the child as a deliberate counter-Assyrian hero. Still, as Oswalt points out, “[T]he Hebrews did not believe this [that their kings were gods]. They denied that the king was anything more than the representative of God.”[46] Owing to a lack of parallels within Israel and Isaiah's own penchant for strict monotheism,[47] interpreting Isa 9:6 as presenting a God-man is ad hoc at best and outright eisegesis at worst. Furthermore, as I've already noted, the grammar of the passage indicates a historical child who was already born. Thus, if Isaiah meant to teach the deity of the child, we'd have two God-men: Hezekiah and Jesus. Far from a courtly scene of coronation, Wegner makes the case that our text is really a birth announcement in form. Birth announcements have (1) a declaration of the birth, (2) an announcement of the child's name, (3) an explanation of what the name means, and (4) a further prophecy about the child's future.[48] These elements are all present in Isa 9:6, making it a much better candidate for a birth announcement than an accession or coronation oracle. As a result, we should not expect divine titles given to the king like when the Pharaohs or Assyrian kings ascended the throne; instead, we ought to look for names that somehow relate to the child's career. We will delve more into this when we broach the topic of theophoric names. Mighty God's Agent Another possibility is to retain the traditional translation of “mighty God” and see the child as God's agent who bears the title. In fact, the Bible calls Moses[49] and the judges[50] of Israel אֱלֹהִים (elohim), “god(s),” due to their role in representing God. Likewise, as I've already mentioned, the court poet called the Davidic King “god” in Ps 45:6. Additionally, the word אֵל (el), “god,” refers to representatives of Yahweh whether divine (Ps 82:1, 6) or human (John 10.34ff).[51] Thus, Isa 9:6 could be another case in which a deputized human acting as God's agent is referred to as God. The NET nicely explains: [H]aving read the NT, we might in retrospect interpret this title as indicating the coming king's deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God's representative on earth. …When the king's enemies oppose him on the battlefield, they are, as it were, fighting against God himself.[52] Raymond Brown admits that this “may have been looked on simply as a royal title.”[53] Likewise Williamson sees this possibility as “perfectly acceptable,” though he prefers the theophoric approach.[54] Even the incarnation-affirming Keil and Delitzsch recognize that calling the child אֵל גִּבּוֹר (el gibbor) is “nothing further…than this, that the Messiah would be the image of God as no other man ever had been (cf., El, Ps. 82:1), and that He would have God dwelling within Him (cf., Jer. 33:16).”[55] Edward L. Curtis similarly points out that had Isaiah meant to teach that the child would be an incarnation of Yahweh, he would have “further unfolded and made central this thought” throughout his book.[56] He likewise sees Isa 9:6 not as teaching “the incarnation of a deity” but as a case “not foreign to Hebrew usage to apply divine names to men of exalted position,” citing Exod 21:6 and Ps 82:6 as parallels.[57] Notwithstanding the lexical and scholarly support for this view, not to mention my own previous position[58] on Isa 9:6, I'm no longer convinced that this is the best explanation. It's certainly possible to call people “Gods” because they are his agents, but it is also rare. We'll come to my current view shortly, but for now, let's approach the second controversial title. Eternal Father The word אֲבִיעַד (aviad), “Eternal Father,” is another recognizable appellative for Yahweh. As I mentioned in the introduction, translators have occasionally watered down the phrase, unwilling to accept that a human could receive such a title. But humans who pioneer an activity or invent something new are fathers.[59] Walking in someone's footsteps is metaphorically recognizing him as one's father.[60] Caring for others like a father is yet another way to think about it.[61] Perhaps the child is a father in one of these figurative senses. If we follow Jerome and translate אֲבִיעַד (aviad) as Pater futuri saeculi, “Father of the future age,” we can reconfigure the title, “Eternal Father,” from eternal without beginning to eternal with a beginning but without an end. However, notes Williamson, “There is no parallel to calling the king ‘Father,' rather the king is more usually designated as God's son.”[62] Although we find Yahweh referred to as “Father” twice in Isaiah (Isa 63:16; 64:7), and several more times throughout the Old Testament,[63] the Messiah is not so called. Even in the New Testament we don't see the title applied to Jesus. Although not impossible to be taken as Jesus's fatherly role to play in the age to come, the most natural way to take אֲבִיעַד (aviad) is as a reference to Yahweh. In conclusion, both “mighty God” and “eternal Father” most naturally refer to Yahweh and not the child. If this is so, why is the child named with such divine designations? A Theophoric Name Finally, we are ready to consider the solution to our translation and interpretation woes. Israelites were fond of naming their kids with theophoric names (names that “carry God”). William Holladay explains: Israelite personal names were in general of two sorts. Some of them were descriptive names… But most Israelite personal names were theophoric; that is, they involve a name or title or designation of God, with a verb or adjective or noun which expresses a theological affirmation. Thus “Hezekiah” is a name which means “Yah (= Yahweh) is my strength,” and “Isaiah” is a name which means “Yah (= Yahweh) has brought salvation.” It is obvious that Isaiah is not called “Yahweh”; he bears a name which says something about Yahweh.[64] As Holladay demonstrates, when translating a theophoric name, it is customary to supplement the literal phrase with the verb, “to be.” Hezekiah = “Yah (is) my strength”; Isaiah = “Yah (is) salvation.” Similarly, Elijah means “My God (is) Yah” and Eliab, “My God (is the) Father.” Theophoric names are not about the child; they are about the God of the parents. When we imagine Elijah's mother calling him for dinner, she's literally saying “My God (is) Yah(weh), it's time for dinner.” The child's name served to remind her who her God was. Similarly, these other names spoke of God's strength, salvation, and fatherhood. To interpret the named child of Isa 9:6 correctly, we must look at the previously named children in Isa 7 and 8. In chapter 7 the boy is called “Immanuel,” meaning “God (is) with us” (Isa 7:14). This was a historical child who signaled prophecy. Isaiah said, “For before the boy knows to reject evil and choose good, the land whose two kings you dread will be abandoned” (Isa 7:16). In Isa 8:1 we encounter “Maher-Shalal-Hash-Baz,” or “The spoil speeds, the prey hastens.”[65] This child has a two-sentence name with an attached prophecy: “For before the boy calls, ‘my father' or ‘my mother,' the strength of Damascus and the plunder of Samaria will be carried off before the king of Assyria” (Isa 8:4). Both children's sign names did not describe them nor what they would do, but what God would do for his people. Immanuel is a statement of faith. The name means God has not abandoned his people; they can confidently say, “God is with us” (Isa 8:10). Maher-Shalal-Hash-Baz does not mean that the child would become a warrior to sack Damascus and seize her spoils, but that God would bring about the despoiling of Judah's enemy. When we encounter a third sign-named child in as many chapters, we are on solid contextual grounds to see this new, longer name in the same light. Isaiah prophecies that this child has the government upon his shoulder, sits on the throne of David, and will establish a lasting period of justice and righteousness (Isa 9:5, 7). This child bears the name “Pele-Yoets-El-Gibbor-Aviad-Sar-Shalom.” The name describes his parents' God, the mighty God, the eternal Father. Although this perspective has not yet won the day, it is well attested in a surprising breadth of resources. Already in 1867, Samuel David Luzzatto put forward this position.[66] The Jewish Publication Society concurred in their 2014 study Bible: Semitic names often consist of sentences that describe God … These names do not describe that person who holds them but the god whom the parents worship. Similarly, the name given to the child in this v. does not describe that child or attribute divinity to him, but describes God's actions.[67] The New Oxford Annotated Bible (NRSV) footnote on Isa. 9:6 says, “As in many Israelite personal names, the deity, not the person named, is being described.”[68] Additional scholars advocating the view also include Holladay (1978), Wegner (1992), Goldingay (1999, 2015), and Williamson (2018). Even so, Keil and Delitzsch eschew “such a sesquipedalian name,” calling it “unskillful,” and arguing that it would be impractical “to be uttered in one breath.”[69] But this is to take the idea too literally. No one is going to actually call the child by this name. John Goldingay helpfully explains: So he has that complicated name, “An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Father-is-an-officer-for-well-being.” Like earlier names in Isaiah (God-is-with-us, Remains-Will-Return, Plunder-hurries-loot-rushes), the name is a sentence. None of these names are the person's everyday name—as when the New Testament says that Jesus will be called Immanuel, “God [is] with us,” without meaning this expression is Jesus' name. Rather, the person somehow stands for whatever the “name” says. God gives him a sign of the truth of the expression attached to him. The names don't mean that the person is God with us, or is the remains, or is the plunder, and likewise this new name doesn't mean the child is what the name says. Rather he is a sign and guarantee of it. It's as if he goes around bearing a billboard with that message and with the reminder that God commissioned the billboard.[70] Still, there's the question of identifying Yahweh as שַׂר־שָׁלוֹם (sar shalom). Since most of our translations render the phrase “Prince of Peace,” and the common meaning of a prince is someone inferior to the king, we turn away from labeling God with this title. Although HALOT mentions “representative of the king, official” for the first definition their second is “person of note, commander.”[71] The BDB glosses “chieftain, chief, ruler, official, captain, prince” as their first entry.[72] Wegner adds: “The book of Isaiah also appears to use the word sar in the general sense of “ruler.””[73] Still, we must ask, is it reasonable to think of Yahweh as a שַׂר (sar)? We find the phrase שַׂר־הַצָּבָא (sar-hatsava), “prince of hosts,” in Daniel 8:11 and שַׂר־שָׂרִים (sar-sarim), “prince of princes,” in verse 25, where both refer to God.[74]  The UBS Translators' Handbook recommends “God, the chief of the heavenly army” for verse 11 and “the greatest of all kings” for verse 25.[75] The handbook discourages using “prince,” since “the English word ‘prince' does not mean the ruler himself but rather the son of the ruler, while the Hebrew term always designates a ruler, not at all implying son of a ruler.”[76] I suggest applying this same logic to Isa 9:6. Rather than translating שַׂר־שָׁלוֹם (sar shalom) as “Prince of Peace,” we can render it, “Ruler of Peace” or “Ruler who brings peace.” Translating the Name Sentences Now that I've laid out the case for the theophoric approach, let's consider translation possibilities. Wegner writes, “the whole name should be divided into two parallel units each containing one theophoric element.”[77] This makes sense considering the structure of Maher-shalal-hash-baz, which translates two parallel name sentences: “The spoil speeds, the prey hastens.” Here are a few options for translating the name. Jewish Publication Society (1917) Wonderful in counsel is God the Mighty, the Everlasting Father, the Ruler of peace[78] William Holladay (1978) Planner of wonders; God the war hero (is) Father forever; prince of well-being[79] New Jewish Publication Society (1985) The Mighty God is planning grace; The Eternal Father, a peaceable ruler[80] John Goldingay (1999) One who plans a wonder is the warrior God; the father for ever is a commander who brings peace[81] John Goldingay (2015) An-extraordinary-counselor-is-the-warrior-God, the-everlasting-Fathers-is-an-official-for-well-being[82] Hugh Williamson (2018) A Wonderful Planner is the Mighty God, An Eternal Father is the Prince of Peace[83] My Translation (2024) The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace[84] I prefer to translate אֵל גִּבּוֹר (el gibbor) as “warrior God” rather than “mighty God” because the context is martial, and  גִּבּוֹר(gibbor) often refers to those fighting in war.[85] “Mighty God” is ambiguous, and easily decontextualized from the setting of Isa 9:6. After all, Isa 9:4-5 tells a great victory “as on the day of Midian”—a victory so complete that they burn “all the boots of the tramping warriors” in the fire. The word פֶּלֶא (pele), though often translated “wonderful,” is actually the word for “miracle,” and יוֹעֵץ (yoets) is a participle meaning “adviser” or “planner.” Since the context is war, this “miracle of an adviser” or “miraculous planner” refers to military plans—what we call strategy, hence, “miraculous strategist.” Amazingly, the tactic God employed in the time of Hezekiah was to send out an angel during the night who “struck down one hundred eighty-five thousand in the camp of the Assyrians” (Isa 37:36). This was evidently the warrior God's miraculous plan to remove the threat of Assyria from Jerusalem's doorstep. Prophecies about the coming day of God when he sends Jesus Christ—the true and better Hezekiah—likewise foretell of an even greater victory over the nations.[86] In fact, just two chapters later we find a messianic prophecy of one who will “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isa 11:4). The next phrase, “The eternal Father,” needs little comment since God's eternality and fatherhood are both noncontroversial and multiply attested. Literally translated, שַׂר־שָׁלוֹם (sar-shalom) is “Ruler of peace,” but I take the word pair as a genitive of product.[87] Williamson unpacks this meaning as “the one who is able to initiate and maintain Peace.”[88] That his actions in the time of Hezekiah brought peace is a matter of history. After a huge portion of the Assyrian army died, King Sennacherib went back to Nineveh, where his sons murdered him (Isa 37:37-38). For decades, Judah continued to live in her homeland. Thus, this child's birth signaled the beginning of the end for Assyria. In fact, the empire itself eventually imploded, a fate that, at Hezekiah's birth, must have seemed utterly unthinkable. Of course, the ultimate peace God will bring through his Messiah will far outshine what Hezekiah achieved.[89] Conclusion We began by considering the phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo). We noted that the tense is perfect, which justifies a past-tense interpretation of the child who had already been born by the time of the birth announcement. I presented the case for Hezekiah as the initial referent of Isa 9:6 based on the fact that Hezekiah’s life overlapped with Isaiah’s, that he sat on the throne of David (v7), and that his reign saw the miraculous deliverance from Assyria's army. Furthermore, I noted that identifying the child of Isa 9:6 as Hezekiah does not preclude a true and better one to come. Although Isa 9:6 does not show up in the New Testament, I agree with the majority of Christians who recognize this text as a messianic prophecy, especially when combined with verse 7. Next we puzzled over the subject for phraseוַיִּקְרָא שְׁמוֹ  (vayikra sh'mo.) Two options are that the phrase פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר (pele yoets el gibbor) functions as the subject or else the subject is indefinite. Although the Jewish interpreters overwhelmingly favor the former, the lack of definite articles and parallel constructions in Isaiah make me think the latter is more likely. Still, the Jewish approach to translation is a legitimate possibility. I explained how a passive voice makes sense in English since it hides the subject, and settled on “his name has been called,” as the best translation. Then we looked at the phrase אֵל גִּבּוֹר (el gibbor) and considered the option of switching the order of the words and taking the first as the modifier of the second as in “mighty hero” or “divine warrior.” We explored the possibility that Isaiah was ascribing deity to the newborn child. We looked at the idea of Isaiah calling the boy “Mighty God” because he represented God. In the end we concluded that these all are less likely than taking God as the referent, especially in light of the identical phrase in Isa 10:21 where it unambiguously refers to Yahweh. Moving on to אֲבִיעַד (aviad), we considered the possibility that “father” could refer to someone who started something significant and “eternal” could merely designate a coming age. Once again, though these are both possible readings, they are strained and ad hoc, lacking any indication in the text to signal a non-straightforward reading. So, as with “Mighty God,” I also take “Eternal Father” as simple references to God and not the child. Finally, we explored the notion of theophoric names. Leaning on two mainstream Bible translations and five scholars, from Luzzatto to Williamson, we saw that this lesser-known approach is quite attractive. Not only does it take the grammar at face value, it also explains how a human being could be named “Mighty God” and “Eternal Father.” The name describes God and not the child who bears it. Lastly, drawing on the work of the Jewish Publication Society, Goldingay, and Williamson, I proposed the translation: “The warrior God is a miraculous strategist; the eternal Father is the ruler who brings peace.” This rendering preserves the martial context of Isa 9:6 and glosses each word according to its most common definition. I added in the verb “is” twice as is customary when translating theophoric names. The result is a translation that recognizes God as the focus and not the child. This fits best in the immediate context, assuming Hezekiah is the original referent. After all, his greatest moment was not charging out ahead of a column of soldiers, but his entering the house of Yahweh and praying for salvation. God took care of everything else. Likewise, the ultimate Son of David will have God's spirit influencing him: a spirit of wisdom, understanding, counsel, might, knowledge, and fear of God (Isa 11:2). The eternal Father will so direct his anointed that he will “not judge by what his eyes see or decide by what his ears hear” (Isa 11:3). In his days God will bring about a shalom so deep that even the animals will become peaceful (Isa 11:6-8). An advantage of this reading of Isa 9:6 is that it is compatible with the full range of christological positions Christians hold. Secondly, this approach nicely fits with the original meaning in Isaiah’s day, and it works for the prophecy’s ultimate referent in Christ Jesus. Additionally, it is the interpretation with the least amount of special pleading. Finally, it puts everything into the correct order, allowing exegesis to drive theology rather than the other way around. Bibliography Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament. Altamonte Springs: OakTree Software, 2012. The Holy Scriptures According to the Masoretic Text: A New Translation. Philadelphia, PA: The Jewish Publication Society, 1917. The Jewish Study Bible. Edited by Adele Berlin and Marc Zvi Brettler. Second ed. New York: Oxford University Press, 2014. Net Bible, Full Notes Edition. Edited by W. Hall Harris III James Davis, and Michael H. Burer. 2nd ed. Nashville: Thomas Nelson, 2019. The New Oxford Annotated Bible. Edited by Carol A. Newsom Marc Z. Brettler, Pheme Perkins. Third ed. New York: Oxford University Press, 2001. The Stone Edition of the Tanach. Edited by Nosson Scherman and Meir Zlotowitz. Brooklyn, NY: Artscroll, 1996. Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text. 4th, Reprint. Philadelphia, PA: The Jewish Publication Society, 1985. Translation of Targum Onkelos and Jonathan. Translated by Eidon Clem. Altamonte Springs, FL: OakTree Software, 2015. Alter, Rober. The Hebrew Bible: Prophets, Nevi’im. Vol. 2. 3 vols. New York: W. W. Norton & Co., 2019. Ashkenazi, Jacob ben Isaac. Tze’enah Ure’enah: A Critical Translation into English. Translated by Morris M. Faierstein. Berlin: De Gruyter, 2017. https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. Baumgartner, Ludwig Koehler and Walter. The Hebrew and Aramaic Lexicon of the Old Testament. Edited by M. E. J. Richardson. Leiden: Brill, 2000. Brown, Raymond E. Jesus: God and Man, edited by 3. New York: Macmillan, 1967. Carlson, R. A. “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6.” Vetus Testamentum, no. 24 (1974): 130-5. Curtis, Edward L. “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7.” The Old and New Testament Student 11, no. 6 (1890): 336-41. Delitzsch, C. F. Keil and F. Commentary on the Old Testament. Peabody, MA: Hendrickson, 1996. Finnegan, Sean. “Jesus Is God: Exploring the Notion of Representational Deity.” Paper presented at the One God Seminar, Seattle, WA, 2008, https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. Francis Brown, S. R. Driver, and Charles A. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon Peabody, MA: Hendrickson, 1996. Gesenius, Wilhelm. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and A. E. Cowley. 2nd ed. Oxford: Clarendon Press, 1910. Goldingay, John. “The Compound Name in Isaiah 9:5(6).” The Catholic Biblical Quarterly 61, no. 2 (1999): 239-44. Goldingay, John. Isaiah for Everyone. Louisville, KY: Westminster John Knox Press, 2015. Holladay, William L. Isaiah: Scroll of Prophetic Heritage. Grand Rapids, MI: Eerdmans, 1978. III, Ben Witherington. Isaiah Old and New. Minneapolis, MN: Fortress Press, 2017. https://www.jstor.org/stable/j.ctt1ggjhbz.7. Luzzatto, Samuel David. Shi’ur Komah. Padua, IT: Antonio Bianchi, 1867. O’Connor, Bruce K. Waltke and Michael P. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Esenbrauns, 1990. Ogden, Graham S., and Jan Sterk. A Handbook on Isaiah. Ubs Translator's Handbooks. New York: United Bible Societies, 2011. Oswalt, John. The Book of Isaiah, Chapters 1-39. Nicot. Grand Rapids, MI: Eerdmans, 1986. Péter-Contesse, René and John Ellington. A Handbook on Daniel. Ubs Translator’s Handbooks. New York, NY: United Bible Societies, 1993. Roberts, J. J. M. First Isaiah. Vol. 23A. Hermeneia, edited by Peter Machinist. Minneapolis, MN: Fortress Press, 2001. Thayer, Joseph Henry. A Greek-English Lexicon of the New Testament. Peabody, MA: Hendrickson, 1996. Walter Bauer, Frederick W. Danker, William F. Arndt, F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. Wegner, Paul D. “A Re-Examination of Isaiah Ix 1-6.” Vetus Testamentum 42, no. 1 (1992): 103-12. Williamson, H. G. M. A Critical and Exegetical Commentary on Isaiah 1-27. Vol. 2. International Critical Commentary, edited by G. I. Davies and C. M. Tuckett. New York: Bloomsbury, 2018. Yitzchaki, Shlomo. Complete Tanach with Rashi. Translated by A. J. Rosenberg. Chicago, IL: Davka Corp, 1998. https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. Young, Edward J. The Book of Isaiah: Chapters 1-18. Vol. 1. Grand Rapids, MI: Eerdmans, 1965. End Notes [1] Throughout I'll refer to Isaiah 9:6 based on the versification used in English translations. Hebrew Bibles shift the count by one, so the same verse is Isaiah 9:5. [2] Paul D. Wegner, “A Re-Examination of Isaiah Ix 1-6,” Vetus Testamentum 42, no. 1 (1992): 103. [3] BHS is the Biblia Hebraica Stuttgartensia, the standard Hebrew text based on the Leningrad Codex, a medieval Masoretic text. [4] In Hebrew the perfect tense roughly maps onto English past tense and the imperfect tense to future tense. [5] See NRSVUE, ESV, NASB20, NIV, NET, LSB, NLT, NKJ, ASV, KJV. [6] See translations by Robert Alter, James Moffat, and Duncan Heaster.  Also see Westminster Commentary, Cambridge Bible Commentary, New Century Bible Commentary, and The Daily Study Bible. [7] See New English Bible. [8] See Ibn Ezra. [9] See An American Testament. [10] “Held” means “hero” in German. In the Luther Bible (1545), he translated the phrase as “und er heißt Wunderbar, Rat, Kraft, Held, Ewig -Vater, Friedefürst,” separating power (Kraft = El) and hero (Held = Gibbor) whereas in the 1912 revision we read, “er heißt Wunderbar, Rat, Held, Ewig-Vater Friedefürst,” which reduced el gibbor to “Held” (hero). [11] See fn 4 above. [12] See New American Bible Revised Edition and An American Testament. [13] See New English Bible and James Moffatt's translation. [14] See Ibn Ezra. [15] See Duncan Heaster's New European Version. [16] See Word Biblical Commentary. [17] See Jewish Publication Society translation of 1917, the Koren Jerusalem Bible, and the Complete Jewish Bible. [18] In the Dead Sea Scrolls, 1QIsaa 8.24 reads “וקרא,” the vav-conversed form of “קרא,” translated “he will call,” an active future tense. This reading is implausible considering the unambiguous past tense of the two initial clauses that began verse 6: “a child has been born…a son has been given.” [19] “Here the Hebrew begins to use imperfect verb forms with the conjunction often rendered “and.” These verbs continue the tense of the perfect verb forms used in the previous lines. They refer to a state or situation that now exists, so they may be rendered with the present tense in English. Some translations continue to use a perfect tense here (so NJB, NJPSV, FRCL), which is better.” Graham S. Ogden, and Jan Sterk, A Handbook on Isaiah, Ubs Translator's Handbooks (New York: United Bible Societies, 2011). [20] H. G. M. Williamson, A Critical and Exegetical Commentary on Isaiah 1-27, vol. 2, International Critical Commentary, ed. G. I. Davies and C. M. Tuckett (New York: Bloomsbury, 2018), 371. [21] Wilhelm Gesenius, Gesenius’ Hebrew Grammar, ed. E. Kautzsch and A. E. Cowley, 2nd ed. (Oxford: Clarendon Press, 1910), §106n. [22] Bruce K. Waltke and Michael P. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake, IN: Esenbrauns, 1990), §30.5.1e. [23] John Goldingay takes a “both-and” position, recognizing that Isaiah was speaking by faith of what God would do in the future, but also seeing the birth of the son to the king as having already happened by the time of the prophecy. John Goldingay, Isaiah for Everyone (Louisville, KY: Westminster John Knox Press, 2015), 42. [24] Jewish authors include Rashi, A. E. Kimchi, Abravanel, Malbim, and Luzzatto. [25] See 2 Kings 18:3-7. [26] Unless otherwise noted, all translations are my own. [27] J. J. M. Roberts, First Isaiah, vol. 23A, Hermeneia, ed. Peter Machinist (Minneapolis, MN: Fortress Press, 2001), 153. [28] Ben Witherington III, Isaiah Old and New (Minneapolis, MN: Fortress Press, 2017), 95-6, 99-100. https://www.jstor.org/stable/j.ctt1ggjhbz.7. [29] Translation of Targum Onkelos and Jonathan, trans. Eidon Clem (Altamonte Springs, FL: OakTree Software, 2015). [30] Shlomo Yitzchaki, Complete Tanach with Rashi, trans. A. J. Rosenberg (Chicago, IL: Davka Corp, 1998). https://www.sefaria.org/Rashi_on_Isaiah.9.5.2?lang=bi&with=About&lang2=en. [31] Jacob ben Isaac Ashkenazi, Tze’enah Ure’enah: A Critical Translation into English, trans. Morris M. Faierstein (Berlin: De Gruyter, 2017). https://www.sefaria.org/Tze’enah_Ure’enah%2C_Haftarot%2C_Yitro.31?lang=bi&with=About&lang2=en. [32] Square brackets in original. The Stone Edition of the Tanach, ed. Nosson Scherman and Meir Zlotowitz (Brooklyn, NY: Artscroll, 1996). [33] Net Bible, Full Notes Edition, ed. W. Hall Harris III James Davis, and Michael H. Burer, 2nd ed. (Nashville: Thomas Nelson, 2019), 1266. [34] C. F. Keil and F. Delitzsch, Commentary on the Old Testament (Peabody, MA: Hendrickson, 1996), 249-50. [35] As mentioned above, the Hebrew is not actually passive. [36] The LXX reads “καὶ καλεῖται τὸ ὄνομα αὐτοῦ” (kai kaleitai to onoma autou), which means “and his name is called.” [37] Rober Alter, The Hebrew Bible: Prophets, Nevi’im, vol. 2, 3 vols. (New York: W. W. Norton & Co., 2019), 651. [38] John Oswalt, The Book of Isaiah, Chapters 1-39, Nicot (Grand Rapids, MI: Eerdmans, 1986), 247. [39] Delitzsch, 252. [40] The אֵלֵי גִבּוֹרִים (eley gibborim) of Ezek 32.21 although morphologically suggestive of a plural form of el gibbor, is not a suitable parallel to Isa 9:6 since אֵלֵי (eley) is the plural of אַיִל (ayil), meaning “chief” not אֵל (el). Thus, the translation “mighty chiefs” or “warrior rulers” takes eley as the noun and gibborim as the adjective and does not actually reverse them. [41] Edward J. Young, The Book of Isaiah: Chapters 1-18, vol. 1 (Grand Rapids, MI: Eerdmans, 1965), 338. [42] Translator's note A on Isa 9:6 in the NET states, “[I]t is unlikely that Isaiah or his audience would have understood the title in such a bold way.” Net Bible, Full Notes Edition, 1267. [43] “The Messiah is the corporeal presence of this mighty God; for He is with Him, He is in Him, and in Him He is with Israel. The expression did not preclude the fact that the Messiah would be God and man in one person; but it did not penetrate to this depth, so far as the Old Testament consciousness was concerned.” Delitzsch, 253. [44] See Wegner 104-5. [45] See R. A. Carlson, “The Anti-Assyrian Character of the Oracle in Is. Ix, 1-6,” Vetus Testamentum, no. 24 (1974). [46] Oswalt, 246. [47] Isa 43:10-11; 44:6, 8; 45:5-6, 18, 21-22; 46:9. Deut 17:14-20 lays out the expectations for an Israelite king, many of which limit his power and restrict his exaltation, making deification untenable. [48] Wegner 108. [49] See Exod 4:16; 7:1. The word “God” can apply to “any person characterized by greatness or power: mighty one, great one, judge,” s.v. “אֱלֹהִים” in Kohlenberger/Mounce Concise Hebrew-Aramaic Dictionary of the Old Testament.. The BDAG concurs, adding that a God is “that which is nontranscendent but considered worthy of special reverence or respect… of humans θεοί (as אֱלֹהִים) J[ohn] 10:34f (Ps 81:6; humans are called θ. in the OT also Ex 7:1; 22:27,” s.v. “θεός” in A Greek-English Lexicon of the New Testament and Other Early Christian Literature. [50] See Exod 21.6; 22:8-9. The BDB includes the definition, “rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power,” s.v. “אֱלֹהִים” in The Brown-Driver-Briggs Hebrew and English Lexicon [51] Thayer points this out in his lexicon: “Hebraistically, equivalent to God’s representative or vicegerent, of magistrates and judges, John 10:34f after Ps. 81:6 (Ps. 82:6)” s.v. “θέος” in A Greek-English Lexicon of the New Testament. [52] Net Bible, Full Notes Edition, 1267. [53] Raymond E. Brown, Jesus: God and Man, ed. 3 (New York: Macmillan, 1967), 25. [54] Williamson, 397. [55] Delitzsch, 253. See also fn 40 above. [56] Edward L. Curtis, “The Prophecy Concerning the Child of the Four Names: Isaiah Ix., 6, 7,” The Old and New Testament Student 11, no. 6 (1890): 339. [57] Ibid. [58] Sean Finnegan, “Jesus Is God: Exploring the Notion of Representational Deity” (paper presented at the One God Seminar, Seattle, WA2008), https://restitutio.org/2016/01/11/explanations-to-verses-commonly-used-to-teach-that-jesus-is-god/. [59] Jabal was the father of those who live in tents and have livestock (Gen 4:20) and Jubal was the father of those who play the lyre and the pipe (Gen 4:21). [60] Jesus told his critics, “You are from your father the devil, and you choose to do your father's desires” (John 8:44). [61] Job called himself “a father to the needy” (Job 29:16) and Isaiah prophesied that Eliakim would be “a father to the inhabitants of Jerusalem” (Isa 22:21). [62] Williamson, 397. [63] For references to Yahweh as father to the people see Deut 32:6; Ps 103:13; Prov 3:12; Jer 3:4; 31.9; Mal 1.6; 2:10. For Yahweh as father to the messiah see 2 Sam 7:14; 1 Chron 7:13; 28:6; Ps 89:27. [64] William L. Holladay, Isaiah: Scroll of Prophetic Heritage (Grand Rapids, MI: Eerdmans, 1978), 108. [65] See NRSVUE fn on Isa 8:1. [66] והנה המכוון במאמר פלא יועץ וגו’ הוא כי האל הגבור שהוא אבי עד ואדון השלום, הוא יועץ וגוזר לעשות פלא לישראל בזמן ממלכת הילד הנולד היום, ואח”כ מפרש למרבה המשרה וגו’. ולפי הפירוש הזה לא לחנם האריך כאן בתארי האל, כי כוונת הנביא לרמוז כי בבוא הפלא שהאל יועץ וגוזר עתה, יוודע שהוא אל גבור ובעל היכולת ושהוא אב לעד, ולא יפר בריתו עם בניו בני ישראל, ולא ישכח את ברית אבותם. ושהוא אדון השלום ואוהב השלום, ולא יאהב העריצים אשר כל חפצם לנתוש ולנתוץ ולהאביד ולהרוס, אבל הוא משפילם עד עפר, ונותן שלום בארץ, כמו שראינו בכל הדורות. Chat GPT translation: “And behold, the intention in the phrase ‘Wonderful Counselor’ and so on is that the mighty God, who is the Eternal Father and the Prince of Peace, is the Counselor and decrees to perform a wonder for Israel at the time of the reign of the child born today. Afterwards, it is explained as ‘to increase the dominion’ and so on. According to this interpretation, it is not in vain that the prophet elaborates on the attributes of God here, for the prophet’s intention is to hint that when the wonder that God now advises and decrees comes about, it will be known that He is the Mighty God and possesses the ability and that He is the Eternal Father. He will not break His covenant with His sons, the children of Israel, nor forget the covenant of their ancestors. He is the Prince of Peace and loves peace, and He will not favor the oppressors whose every desire is to tear apart, destroy, and obliterate, but He will humble them to the dust and grant peace to the land, as we have seen throughout the generations.” Samuel David Luzzatto, Shi’ur Komah (Padua, IT: Antonio Bianchi, 1867). Accessible at Sefaria and the National Library of Israel. [67]The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler, Second ed. (New York: Oxford University Press, 2014), 784. [68] The New Oxford Annotated Bible, ed. Carol A. Newsom Marc Z. Brettler, Pheme Perkins, Third ed. (New York: Oxford University Press, 2001), 991. [69] Delitzsch, 249. [70] Goldingay, 42-3. [71] Ludwig Koehler and Walter Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, ed. M. E. J. Richardson (Leiden: Brill, 2000). [72] See s.v. “שַׂר” in The Brown-Driver-Briggs Hebrew and English Lexicon [73] Wegner 112. [74] Keil and Delitzsch say the sar of Dan 8:11 refers to “the God of heaven and the King of Israel, the Prince of princes, as He is called in v. 25,” Delitzsch, 297. [75] René and John Ellington Péter-Contesse, A Handbook on Daniel, Ubs Translator’s Handbooks (New York, NY: United Bible Societies, 1993). [76] Ibid. [77] Wegner 110-1. [78] The main text transliterates “Pele-joez-el-gibbor-/Abi-ad-sar-shalom,” while the footnote translates as indicated above. The Holy Scriptures According to the Masoretic Text: A New Translation (Philadelphia, PA: The Jewish Publication Society, 1917), 575. [79] Holladay, 109. [80] Tanakh, the Holy Scriptures: The New Jps Translation According to the Traditional Hebrew Text (4th: repr., Philadelphia, PA: The Jewish Publication Society, 1985), 634. [81] John Goldingay, “The Compound Name in Isaiah 9:5(6),” The Catholic Biblical Quarterly 61, no. 2 (1999): 243. [82] Goldingay, Isaiah for Everyone, 40. [83] Williamson, 355. [84] An alternative is “The warrior God is planning a miracle; the eternal Father is the ruler of peace.” [85] For גִּבּוֹר in a military context, see 1 Sam 17:51; 2 Sam 20.7; 2 Kgs 24:16; Isa 21.17; Jer 48:41; Eze 39:20; and Joel 2:7; 3:9. [86] See 2 Thess 2:8 and Rev 19:11-21 (cp. Dan 7:13-14). [87] See Gesenius § 128q, which describes a genitive of “statements of the purpose for which something is intended.” [88] Williamson, 401. [89] Isaiah tells of a time when God will “judge between nations,” resulting in the conversion of the weapons of war into the tools of agriculture and a lasting era when “nation shall not lift up sword against nation; neither shall they learn war any more” (Isa 2:4).