Podcasts about rober

CBS reporter Rober t Berger calls in form Jerusalem to let us know the latest since Israel fired at Iran.

Ningún año en Héroes está completo sin que Rober, nuestro integrante más interesado en la cultura nipona por motivos... digamos, "diversos", nos ponga al tanto de las novedades de la Tierra del Sol Naciente. Así que como ya es tradición para nosotros, Rober nos guía a lo largo y ancho de los estrenos de animé que han tenido lugar en lo que va de este 2025: "Kimi no Koto ga Dai Dai Dai Dai Daisuki na 100-nin no Kanojo", "Haite Kudasai, Takamine-san", "¡¡¡Kakushite!!! ¡¡¡Makina- san!!!", "Binan Koukou Chikyuu Bouei-bu Haikara!", "GaCen Shoujo to Ibunka Kouryuu", "Nyaight of the Living Cat", y vaya dios a saber cuántas cosas más. ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

O escritor galego Rober Cagiao presenta a súa nova novela, A dama de Anboto, un thriller que mestura acción, misterio e mitoloxía vasca coa Galicia máis rural. A trama arrinca coa desaparición de dúas irmás durante un solsticio de verán, a presenza dunha cova lendaria habitada pola deusa Mari e a aparición dun cadáver en Portomarín sete anos despois, o que desencadea unha investigación que viaxa entre Galicia e Euskadi para descubrir segredos agochados durante décadas. A obra, dispoñible en galego por Calacán Editora e en castelán por VR Europa desde o 2 de xuño, é a 15ª publicación de Rober Cagiao, que leva anos levando lendas e suspense por toda España. As presentacións e sesións de sinaturas serán en Narón, o xoves 5 de xuño ás 19:00 horas na Librería Day, e en Ferrol, o sábado 7 de xuño ás 12:00 horas na Central Librera Real. “A dama de Anboto” é un relato onde crime, mitos e emocións se entrelazan nunha viaxe entre a realidade e o sobrenatural.

¡Bienvenidos a otra intro de Héroes! En esta ocasión, Rober y Alan fueron al cine a ver "Missión Impossible: The Final Reckoning", la 8a y última entrega de esta saga donde Tom Cruise intenta pasar a mejor vida en cámara intentando acorbacias cada vez más demenciales. Además, terminó la 2a temporada de "The Last of Us" y Rober tiene opiniones. Y además, ¡noticias!: George R.R. Martin anunció que es poco provable que termine de escribir la saga de "A Song of Ice and Fire", tristemente falleció el enomre Peter David, las fechas de estreno de "Avengers: Doosmday" y "Avengers: Secret Wars" se atrasan 7 meses, se anunció el cast principal para el reboot de HBO de Harry Potter, DC y Marvel anuncian su primer nuevo crossover con "Batman/Deapool", ¡y más! ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

El primer ministro Rober Fico cumplimentó visita oficial a Armenia, Presidente interviene ante el Parlamento con su discurso sobre el estado de la república. Reacción de los partidos políticos

Este programa está patrocinado por FIND YOUR EVEREST. Puedes conocer todos los productos aquí: https://findyoureverest.es/ En este episodio del Find Your Everest Podcast by Javi Ordieres: - Analizamos la actualidad de trail running. En la sección del Experto, hablamos con Roberto Corremontes sobre Entrenamiento . Puedes contactar con Rober en https://corremontes.es/ En la sección material, hablamos de los relojes Suunto: - Suunto Run: https://findyoureverest.es/producto/reloj-gps-suunto-run/ - Suunto Race S: https://findyoureverest.es/producto/reloj-gps-suunto-race-s/ - Suunto Race: https://findyoureverest.es/producto/reloj-gps-suunto-race/ - Suunto Vertical: https://findyoureverest.es/producto/reloj-gps-suunto-vertical/ ESPERO QUE OS GUSTE EL PROGRAMA QUE HEMOS PREPARADO! Ya sabéis que podéis apoyarnos, visitando nuestra tienda online de Trail Running en: https://www.findyoureverest.es/ Suscríbete a nuestra newsletter: https://findyoureverest.es/newsletter/

EnRedAndo 814 (29 de Mayo de 2025). En este programa tenemos sección de ciberseguridad de la mano de la asociación EuskalHack, donde Rober nos habla del ‘Congreso EuskalHack VIII (2025)'. Roberto nos trae el Podcast ‘Reflexiones de un Geek desde Bilbao'. Además, con Iñaki Lazaro hablamos de que RootedCON recurre al Tribunal Constitucional el fallo […]

¡Bienvenidos a otra intro de Héroes! En esta oportunidad, Alan fue al cine a ver "Karate Kid Legends" y tiene opiniones, Rober terminó el "Alan Wake 2" y no tardó en empezar el Rappi Simulator conocido como "Death Stranding", mientras que Sebas terminó de ver todo "Buffy" (empezada en nuestra columna de hace algunas semanas). Y además, ¡noticias!: A24 prepara una película sobre los backrooms, George R.R. Martin sigue encontrando motivos para no continuar la saga de "A Song of Ice and Fire", ya circulan rumores falopa sobre los futuros casting de X-Men para el MCU, ¡y más! ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

Związki nie rozpadają się z dnia na dzień. Często to drobne zaniedbania, niewypowiedziane słowa i nieuświadomione schematy prowadzą do powolnego oddalania się partnerów. W tym odcinku rozmawiam z dr. Robertem Kowalczykiem — psychologiem, seksuologiem klinicznym i psychoterapeutą — o tym, co naprawdę niszczy relacje.

Sacamos el estudio del AUDITORIO PILAR BARDEM hasta las inmediaciones de la BIBLIOTECA ALMUDENA GRANDES para compartir la radio con los libros. Algo más de dos horas de DESAFINADO acompañados de amigas y amigos, para entender como es la manera de escribir de nuestros invitados y las/los editores que nos acompañaron en la mesa. También hubo música en directo, VERA y ÁNGEL nos acompañaron durante gran parte del programa, y más tarde ALEXIA y DAVID siguieron más tarde en el turno de la presentación del libro "CANDELA" del periodista y escritor JACOBO RIVERO. Muchas gracias a la Concejalía de Cultura del Ayuntamiento de Rivas Vaciamadrid, por la confianza. El apoyo de ESPACIO4FM ha sido fundamental, Víctor, Gonzalo, Rober y los técnicos de sonido que han logrado que ahora podáis disfrutar de DESAFINADO en directo. Podéis seguir disfrutando de DESAFINADO todos los jueves, de cinco a seis. En el 95.4fm y www.espacio4fm.com

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Como una serie de catastróficas desdichas, hoy contamos nuestras penurias con la caldera rota de Monroy, la luna desprendida del coche de Rober y la lechada que taponaba de Davidenko pero ahora sí. Además de ello hablamos sobre un montón de series en la semana marcada por la muerte del Papa Francisco. Recordad. Ser menos pastor y oler más a oveja. ¡Empezamooos! Redes Sociales: Instagram: https://www.instagram.com/puente4podcast/ X: https://twitter.com/Puente4Podcast iVoox: https://www.ivoox.com/s_p2_1105139_1.html Discord: https://discord.com/invite/PVJfnzBE82 Patreon: https://Patreon.com/puente4podcast Youtube: https://www.youtube.com/channel/UCgIHIhM0CmCWOFe0qWt2eBg TikTok: https://www.tiktok.com/@puente4podcast? Reddit: https://www.reddit.com/r/Puente4Podcast/Escucha este episodio completo y accede a todo el contenido exclusivo de Puente4Podcast. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1105139

¡Bienvenidos a otra intro de Héroes! En esta oportunidad, Rober estuvo jugando "No More Room In Hell 2", Alan estuvo escuchando la adaptación a podcast o audiodrama (?!) de "Batman Año Uno", y Sebas se estuvo queriendo desuscribir de este planeta después de haber visto el primer capítulo de la 7a temporada de "Black Mirror". Sumado a eso, comentamos brevemente el 2o capítulo de la 2a temporada de "The Last Of Us" (sí, ustedes saben cuál es) completamente carente de spoilers. Y además, ¡noticias!: Star Wars vuelve al cine con "Starfighter" en 2027, vimos el nuevo trailer de "Predator: Badlands", se prepara una adaptación live action de "D&D: Forgotten Realms" para el año próximo, más quilombos en EEUU con el lanzamiento de la Nintendo Switch 2, ¡y más! ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

En el quinto episodio de la sexta temporada, nos metemos de lleno en noticias, reseñas, debates y un informe completo.

¡Bienvenidos a nuestro canal! En esta entrevista exclusiva, hablamos con Mari y Rober de Cisne Negro, una marca especializada en la venta de indumentaria.En una conversación donde comienzan contando sus inicios en el camino emprendedor, se encuentran todas las decisiones que los llevaron de 0 a +.75.000 USD / mes en 1 año. Mari y Rober nos comparten cómo fue su recorrido desde sus comienzos y pasando por el Programa Acelerador de Ecommerce (PAE). Conocé cómo este negocio logró potenciar su crecimiento de manera exponencial y se convirtió en un verdadero referente gracias al Programa Acelerador de E-Commerce, nuestro programa premium de consultoría de 20 semanas para dueños de tiendas online que quieran escalar su facturación a más de 20k USD y profesionalizar las estrategias de marketing que hoy están aplicando en sus negocios.➡️ La estrategia que utilizan los ecommerce líderes para escalar a +100.000 USD / MES → https://ecodiem.com/masterclass?utm_campaign=masterclass&utm_source=youtube&utm_medium=casosdeexito➡️ PAE: Programa Acelerador de Ecommerce → https://www.everestmedia.co/acelerador-de-ecommerce/

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! ¡Oh! ¡Un Gabo salvaje a aparecido! Tras el programa de Drizzt Do Urden de la Gema, Gabriel se queda a grabar el backstage. Hoy contamos un poco nuestras penurias una vez más. La cascada de David, el corazón fallido de Gabo y las analíticas de Rober. Por una vez, Mon escucha. ¡Arrancamooos! Redes Sociales: Instagram: https://www.instagram.com/puente4podcast/ X: https://twitter.com/Puente4Podcast iVoox: https://www.ivoox.com/s_p2_1105139_1.html Discord: https://discord.com/invite/PVJfnzBE82 Patreon: https://Patreon.com/puente4podcast Youtube: https://www.youtube.com/channel/UCgIHIhM0CmCWOFe0qWt2eBg TikTok: https://www.tiktok.com/@puente4podcast? Reddit: https://www.reddit.com/r/Puente4Podcast/Escucha este episodio completo y accede a todo el contenido exclusivo de Puente4Podcast. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1105139

¡Bienvenidos a otra intro de Héroes! En esta ocasión, Rober estuvo viendo el primer capítulo recientemente estrenado de la 2a temporada de "The Last of Us", el cual comentamos junto con la ya completa primera temporada de "Daredevil: Born Again" (por supuesto sin spoilers) Y además, ¡noticias!: Comentamos el trailer de "28 Years Later", la noticia del spin off de "My Hero Academia", la entrevista a Ricardo Darín por el pronto estreno de "El Eternauta" en Netflix, ¡y más! ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

¡Una nueva adaptación de videojuegos llega en forma de animé! El ridículamente cool (a veces tanto que pega toda la vuelta) Dante llega a Netflix luego de una larga, nutrida, y... digamos "variopinta" recorrida en las consolas desde que nació allá por la vieja y querida PS2. Así que si decimos "animé" y "videojuegos", ¿quién mejor que Rober para guiarnos a lo largo de este largo y sinuoso camino lleno de demonios, armas gigantes, y nü metal? ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

EnRedAndo 811 (17 de Abril de 2025). En este programa tenemos sección de ciberseguridad de la mano de la asociación EuskalHack, donde Rober nos habla de la ‘Estafa del falso ganador en Facebook'. Roberto nos trae el Podcast ‘Hablemos PEGI'. Además, con Iñaki Lazaro hablamos de los bloqueos masivos de LaLiga, que siguen afectando a […]

Disfruten de este episodio con Smokey, Deluxe, Rober y Hibiki!

El bailaor madrileño Rober El Moreno, ganador del I Concurso Internacional de Baile por Jaleos Extremeños, estará el 26 de abril en el Tablao Íntimo de Badajoz para deleitar al público con su baile más puro. “Voy a dar lo mejor de mí en una tierra que tanto me ha dado. Tengo un premio increíble que ha traído muchas cosas buenas”, nos dice. Con la actuación y masterclass de Rober El Moreno se inicia el patrocinio que la Diputación de Badajoz ha concedido al Tablao Flamenco Íntimo para el desarrollo de su programación y cursos de formación.

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Otro día más aquí. En un primer momento, Rober echa un pulso que poco después pierde. Él no quiere más mímica ni más llamada. La primera queja ya está encima de la mesa. Poco después seguimos comentando el The Last Of Us 2 y charlamos sobre las últimas películas que hemos estado viendo. Más bien criticamos la chusta de estas últimas semanas. ¡Arrancamooos! Redes Sociales: Instagram: https://www.instagram.com/puente4podcast/ X: https://twitter.com/Puente4Podcast iVoox: https://www.ivoox.com/s_p2_1105139_1.html Discord: https://discord.com/invite/PVJfnzBE82 Patreon: https://Patreon.com/puente4podcast Youtube: https://www.youtube.com/channel/UCgIHIhM0CmCWOFe0qWt2eBg TikTok: https://www.tiktok.com/@puente4podcast? Reddit: https://www.reddit.com/r/Puente4Podcast/Escucha este episodio completo y accede a todo el contenido exclusivo de Puente4Podcast. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1105139

En este programa que estuvo cargado de cosas te esperan noticias, debates, reseñas y una nueva columna.Rober nos contó todo lo que estuvo pasando estas últimas dos semanas en materia de videojuegos, además volvió la última butaca donde Fran nos contó que tal #minecraftmovie y nos trajo una reseña de #lBluePrince, un juego de puzzles, misterio y deck building que promete ser el #GOTY2025. Para finalizar Matias Schmeid, creador de #EvansRemains se suma al plantel del podcast para ofrecer una columna sobre Final Fantasy de la que se desprendió un debate muy interesante sobre lo que prometen los juegos. ¡Sí queres saber más dale al play!Ahora los leemos a ustedes: ¿Qué juego les encantó en la demo y terminó siendo una descepción?

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! ¡Hoy nos acompaña un maravilloso ser como Gar Leyva! Tras un increíble programa con Gar, hoy contamos historietas que nos han ocurrido, Rober nos cuenta su tremenda odisea en su primer día en la gran ciudad como universitario. Davitron llora un poco por tener que cambiar la caja de cambios y Gar nos cuenta el día que durmió en una cafetería como un buen homeless. Pero lo mejor de todo es la cantidad de pasta que paga Monroy de calefacción. Santo de plata... ¡Arrancamoos! Redes Sociales: Instagram: https://www.instagram.com/puente4podcast/ X: https://twitter.com/Puente4Podcast iVoox: https://www.ivoox.com/s_p2_1105139_1.html Discord: https://discord.com/invite/PVJfnzBE82 Patreon: https://Patreon.com/puente4podcast Youtube: https://www.youtube.com/channel/UCgIHIhM0CmCWOFe0qWt2eBg TikTok: https://www.tiktok.com/@puente4podcast? Reddit: https://www.reddit.com/r/Puente4Podcast/Escucha este episodio completo y accede a todo el contenido exclusivo de Puente4Podcast. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1105139

¡Bienvenidos a otra intro de Héroes! En esta ocasión, Sebas pudo ver "The Endless" (no, no es algo que se trate de Sandman) y "Primer", Rober aprovechó a sumarse a ver también "Scavengers Reign" (¡que podría ser salvada de su cancelación por Netflix!), y Alan pudo escaparse al cine a ver "Hans Zimmer: Diamond in the Desert". Y además, ¡noticias!: comentamos tooooooodas las novedades sobre la Nintendo Switch 2, las noticias sobre "Spider-Man: Brand New Day", "Across The Spiderverse" y "Superman" de la CinemaCon, nos despedimos del querido Val Kilmer, comentamos los trailers de "El Eternauta" y la ¿secuela? de "The Naked Gun" ¡y más! ▶ Encontranos en nuestras redes: IVOOX: https://bit.ly/3vKq8FE SPOTIFY: https://spoti.fi/3hJzh9g INSTAGRAM: https://www.instagram.com/heroes.radio TWITCH: https://www.twitch.tv/heroesenlaradio Cafecito: https://cafecito.app/heroesradio Apple Podcast: https://bit.ly/3VkP3fV Google Podcast: https://bit.ly/3vgwM8U

This week on the Super Fun Time Trivia Podcast, we discuss Kim Kardashian's butt absolutely decimating a piece of history, that time Jeannie stole her husbands skin with a single wish, and Kevin's love for the Titanic (but not the boobs, just the ship). Music Round: British Invasion Part 2 Patreon: Super Fun Time Trivia Website: superfuntimetrivia.com Facebook: superfuntimetrivia Instagram: superfuntimetrivia Twitter: @sftimetrivia Email: superfuntimetrivia@gmail.com Intro Music By David Dino White. Welcome to Super Fun Time Trivia: The known universe's only live improv comedy trivia podcast.

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Tras el maravilloso programa con el grande Mangrii, Rober pierde los nervios. Hoy toca sorteo, sinónimo de mímica. Pero los demás no ven más allá de la caja. Solamente relatan lo que ven. El sorteo más difícil, el más largo, el más costoso. ¡Enhorabuena al ganad@r! ¡Arrancamos! Redes Sociales: Instagram: https://www.instagram.com/puente4podcast/ X: https://twitter.com/Puente4Podcast iVoox: https://www.ivoox.com/s_p2_1105139_1.html Discord: https://discord.com/invite/PVJfnzBE82 Patreon: https://Patreon.com/puente4podcast Youtube: https://www.youtube.com/channel/UCgIHIhM0CmCWOFe0qWt2eBg TikTok: https://www.tiktok.com/@puente4podcast? Reddit: https://www.reddit.com/r/Puente4Podcast/Escucha este episodio completo y accede a todo el contenido exclusivo de Puente4Podcast. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1105139

En este programa charlamos sobre la diferencia actual de los juegos en oriente y occidente, sobre todo en calidad y diferencias de presupuestos. Repasamos algunas noticias con Rober y charlamos sobre la Nintendo Direct y especulamos sobre el futuro de la sucesora para Nintendo Switch. Finalmente, Fran nos cuenta todo sobre Assassin's Creed: Shadows, el último juego de Ubisoft.

El terremoto de magnitud 7,7 que ha sacudido trágicamente a Birmania también ha azotado al país vecino, a Tailandia. Allí en Bangkok se encontraban de vacaciones cuatro jóvenes madrileños de entre 20 y 22 años de la localidad de Pinto. Sergio, Rober, Mario y Denis acababan de salir de una tienda a la calle estaban «sentados en el suelo en una acera» y cuentan como todos coinciden en que tuvieron la misma sensación: «Por un momento, pensamos que nos estábamos mareando». Pero no. Estaban siendo testigos de uno de los terremotos más brutales que ha sacudido al Sudeste Asiático. Hablamos con Roberto Cerrato López uno de los cuatro amigos que han vivido este terremoto en Bangkok, aunque ahora ya se encuentran en Madrid descansando tras la tragedia. See omnystudio.com/listener for privacy information.

Antes se atrapa al mentiroso que al cojo. Cada día nos llegan centenares de mentiras y hay que saber filtrarlas. En nuestro podcast os ahorramos el trabajo: no os creáis ni deis por bueno ni la mitad de lo que hablamos!!! En este podcast fue en el primero que Rober nos contó la historia de Richard Gere y el ratón por el culo. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Today's show: Tesla FSD drama, Google's massive $32B cybersecurity bet, and XRP's SEC victory. Jason, Lon, and Alex break down the internet firestorm over Mark Rober's viral Tesla test, why Google's Wiz acquisition could spark a new M&A wave, and what the SEC dropping its case against XRP means for crypto's future.Timestamps:(0:00) Episode Teaser(1:27) Show intro(2:01) Jason's skiing trip and Tesla stock banter(3:00) Criticism of Democratic party's approach(5:44) Discussion of Mark Rober's Tesla and lidar video and autopilot vs FSD(8:00) Mark Rober's response and debate over his relationship with lidar CEO(9:56) Gusto - Get three months free when you run your first payroll at http://gusto.com/twist(11:02) Further criticisms and analysis of Rober's video and audience expectations(19:41) Suggestion for Rober to redo the test and video title accuracy(20:07) Northwest Registered Agent. Form your entire business identity in just 10 clicks and 10 minutes. Get more privacy, more options, and more done—visit northwestregisteredagent.com/twist today!(21:38) Accountability and public reaction to Rober's video(25:00) Potential fallout, personal consequences, and stock impact(29:58) AdQuick - For TWiST listeners - AdQuick is waiving their fee on your first campaign. Visit https://www.adquick.com/twist(31:18) Personal investments and conflicts of interest(33:25) Wiz acquisition and implications for M&A market(37:28) Calculation of returns and LP impact(40:38) Benefits of M&A for society and antitrust concerns(43:27) Examples of market cornering, price gouging, and cloud computing(49:29) XRP and SEC lawsuit update and implications(56:29) Proposed regulations for crypto projects and Trump coin(1:00:21) The need for clear crypto regulations and potential for new projectsSubscribe to the TWiST500 newsletter: https://ticker.thisweekinstartups.comCheck out the TWIST500: https://www.twist500.comSubscribe to This Week in Startups on Apple: https://rb.gy/v19fcpLinks from the show:Mark Rober's Philip Defranco interview: https://www.youtube.com/watch?v=W1htfqXyX6MFollow Alex:X: https://x.com/alexLinkedIn: ⁠https://www.linkedin.com/in/alexwilhelmFollow Jason:X: https://twitter.com/JasonLinkedIn: https://www.linkedin.com/in/jasoncalacanisThank you to our partners:(9:56) Gusto - Get three months free when you run your first payroll at http://gusto.com/twist(20:07) Northwest Registered Agent. Form your entire business identity in just 10 clicks and 10 minutes. Get more privacy, more options, and more done—visit northwestregisteredagent.com/twist today!(29:58) AdQuick - For TWiST listeners - AdQuick is waiving their fee on your first campaign. Visit https://www.adquick.com/twistGreat TWIST interviews: Will Guidara, Eoghan McCabe, Steve Huffman, Brian Chesky, Bob Moesta, Aaron Levie, Sophia Amoruso, Reid Hoffman, Frank Slootman, Billy McFarlandCheck out Jason's suite of newsletters: https://substack.com/@calacanisFollow TWiST:Twitter: https://twitter.com/TWiStartupsYouTube: https://www.youtube.com/thisweekinInstagram: https://www.instagram.com/thisweekinstartupsTikTok: https://www.tiktok.com/@thisweekinstartupsSubstack: https://twistartups.substack.comSubscribe to the Founder University Podcast: https://www.youtube.com/@founderuniversity1916

NOTE: For Ad-Free Episodes, 100+hrs of Bonus Content and More - Visit our Patreon at https://www.patreon.com/thewheelweavespodcastFind us on our Instagram, Twitter, YouTube & Website, and join the conversation on Discord!In this episode Dani and Brett discuss Chapter 41 of Towers of Midnight!We want to thank and welcome Daniel Moore as the newest Executive Producer to The Wheel Weaves Patreon Team!! Thank you so much, we really appreciate your support!!We would like to acknowledge and thank our Executive Producers Brandy and Aaron Kirkwood, Sean McGuire, Janes, LightBlindedFool, Green Man, Margaret, Big C, Bennett Williamson, Hannah Green, Noralia, Geof Searles, Erik Reed, Greysin Ishara, Ashlee Bradley, Helena Jacobsen, Matthew Mendoza, Cyndi, and Daniel Moore!The Wheel Weaves is hosted and edited by Dani and Brett, produced by Dani and Brett with Passionsocks, Cody Fouts, Benjamin, Jamie Young, Magen, Jared Berg, Rikky Morrisette, Adam, Mozyme, Michelle Forbes, MKM, Antoine Benoit, Lawrence Bradley, Colby T, Gabby Young, Ricat, Zane Sciacca, Matrix, Matt Truss, The Albatross, Bratimus Prime, Sarah Creech, Saverio Bartolini, Sims and Chris G.; with music by Audionautix.Check out our partner - the Spoiler-Free Wiki - Spliki.com - Your main first time reader, Spoiler-Free WoT information source!Don't forget to leave us that 5 star review if you enjoy the show for a chance to win exclusive merchandise!Check out https://www.thewheelweavespodcast.com for everything The Wheel Weaves!Become a supporter of this podcast: https://www.spreaker.com/podcast/the-wheel-weaves-podcast-a-wheel-of-time-podcast--5482260/support.

Este programa está patrocinado por MERRELL. Puedes conocer todos los productos aquí: https://findyoureverest.es/categoria-producto/marcas/merrell/ En este episodio del Find Your Everest Podcast by Javi Ordieres: - Anunciamos la nueva iniciativa de Find Your Everest, con el FYE Advance Team. Donde se apoyará a atletas locales de Asturias! - Recordamos la oportunidad de viajar a Transvulcania con todo pagado, entrando en el concurso con la compra de unas zapatillas Adidas Agravic. - Damos la enhorabuena a Ikram Rharsalla por ser seleccionada para representar a España en el Europeo de Media Maratón. En la sección del EXPERTO, tenemos a Rober Corremontes. Puedes contactar con Rober aquí: https://corremontes.es/ En la sección de PRÓXIMAS CARRERAS, analizamos todas las carreras que vendrán en estas próximas semanas de la mano de la app RUNNUN: https://runnun.app/ En la sección material, Richar nos habla de la linea Adidas Agravic con: - Agravic 3: https://findyoureverest.es/producto/zapatillas-adidas-terrex-agravic-3/ - Agravic Speed: https://findyoureverest.es/producto/zapatillas-adidas-terrex-agravic-speed/ - Agravic Speed Ultra: https://findyoureverest.es/producto/zapatillas-adidas-terrex-agravic-speed-ultra/ Y para cerrar el programa, en la sección de encuesta, hablamos sobre correr con lluvia! ESPERO QUE OS GUSTE EL PROGRAMA QUE HEMOS PREPARADO! Ya sabéis que podéis apoyarnos, visitando nuestra tienda online de Trail Running en: https://www.findyoureverest.es/ Suscríbete a nuestra newsletter: https://findyoureverest.es/newsletter/

En este episodio, nos metemos de lleno en la polémica alrededor de Emilia Pérez, la película que ha dividido opiniones y generado intensos debates en la industria cinematográfica. Desglosamos todos los detalles sobre su producción, su impacto en la temporada de premios y las controversias que la rodean. Desde su inesperado recorrido en festivales hasta las reacciones encontradas entre críticos y audiencias, analizamos qué hace de Emilia Pérez una de las películas más discutidas del año. Síguenos en:YouTube: La CinemafiaInstagram: @lacinemafia, @lachicaalmodovar, @anuarac1Producido y Distribuido por Genuina Media babbel.com/CINEMAFIA

Los Coppola son como Los Lemmings, se reproducen a una velocidad vertiginosa. En esta sección Rober, entre otras familias, nos repasa una de las familias que más han dado la turra en el cine, los Coppola. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Remember to suscribe to my channel and like it, if you do like it: https://www.youtube.com/channel/UCOKDo0LCFhuEGwdP6AdyQPQ/featured Check my other socials and follow me everywhere: IG: https://www.instagram.com/jamesdetorres/ FB: https://www.facebook.com/JamesDeTorresMusic Twitter: @JamesDeTorresMS Spotify: https://open.spotify.com/artist/3V2xA860a9cLBlJEpVbgsP?si=oH2fA3hyQtWsS8JdW6LDSg Tracklist Lunar Sessions 123 Part 1 1.Blondish, Black Circle - Higher (Extended Mix) Insomniac Records 2. Mita Gami - All By Myselff (Original Mix) Maccabi House 3. Moloko - Sing it Back (Hard Antoine Edit) 4. Meera - No Title Yet (Original Mix) Crib Records 5. Budakid. Freedom (Original Mix) Siamese 6. Rober, Simo Mounem - Never go Back (Extended Mix) Future Rave 7. Yamagucci & Dor Danino - Snare Roll (Original Mix) Maccabi House 8. Momery - Little More (Original Mix) Momery Records 9. Kreiser, James de Torres - Be Real (Original Mix) Nomade Records 10. Yunna - Feel Alive with Acid (Extended Mix) Panda Lab Records 11. Severin Su, Kadosh - Let Me See You (Enamour Remix) Monaberry 12. Carl Bee, Genesi, Miss Monique - Nomacita (Extended Mix) Aeterna Records Part 2 13. Zenon, Angus Powell - Crystal (Extended Mix) Einmusika Recordings 14. Hunter / Game, Hostil - Release (Club Edit) TAU 15. BR3NDEL - Thats Why (Original Mix) Muzenga Records 16. Inaya, Tim Enso - Faith (Extended Mix) Purified Records 17. Just Her & Nolan - Stellar Drift (Extended) Last Night on Earth 18. Olivier Giacamotto, Fur Coat - Gone (Original Mix) Truesoul 19. Mila Journee, Olivier Giacamotto - Smash It (Original Mix) Simulate 20. Carlo Whale, Then, Massano - Touch Me (Extended Mix) Tomorrowland Music 21. Henri Bergmann, Monophase, Be No Rain - Cheating Heart (Original Mix) Spectrum 22. Th;en - 365 (Extended Mix) NOW 23. Nick Muir, Bedrock, John Digweed - Heaven Scent (Marsh Remix) Bedrock Records 24. Oscar L & Metodi Hristov - Gravity (Original Mix) Drumcode 25. Tiesto - Lethal Industry (Rose Ringed Remix) Musical Freedom

1119. Hoy quiero hablaros de cinco compañeros del mundo del podcasting que, con trabajo, constancia y mucha pasión, han logrado escalar en su trayectoria profesional y alcanzar nuevas metas. Me encanta ver cómo creadores que han estado lado a lado conmigo, micrófono a micrófono, consiguen llegar lejos. Por eso, en este episodio quiero rendir homenaje a cinco casos recientes que me han llenado de orgullo. Margot Martín y el Recuento: Gracias a las ayudas del Ministerio de Cultura, Margot ha conseguido profesionalizar El Recuento, elevándolo a un nivel superior con mejoras en su web, producción y alcance. Es un claro ejemplo de cómo aprovechar recursos externos para hacer crecer un proyecto de forma sostenible y profesional. Nakatomi Radio en el Palacio de la Prensa: Víctor y Alfredo lograron llevar su podcast al cine con una serie de episodios en vivo acompañados de proyecciones de películas icónicas de los 80 y 90. Verles en los luminosos de Callao fue todo un orgullo, sabiendo el esfuerzo que han puesto en su proyecto desde sus inicios. Y poder disfrutar con mi hija de Hook en pantalla grande, fue todo una satisfacción.Sunne, reconocido por Berto y Andreu en Nadie Sabe Nada: No se trata de un premio ni de un contrato millonario, pero cuando Berto Romero y Andreu Buenafuente mencionaron a Sunne en Nadie Sabe Nada como “el rey de los podcasts”, sentí ese cosquilleo de satisfacción. Un reconocimiento merecido después de años de trabajo en la comunidad podcastera.Concepto Sentido en el Palacio de la Prensa: Javi, Rober, Jorge, Toni y Juan también han logrado llenar una sala del Palacio de la Prensa con su podcast en directo. Ver sus caras y logo en los letreros del Palacio de la Prensa en plena Gran Vía es una muestra de cómo el podcasting sigue creciendo y consolidándose en el panorama cultural, ¡desde Albacete al mundo!Ibán Martín y Roma Aeterna en Podium Podcast Tras años de esfuerzo, convirtiendo su podcast en Ivoox Originals, publicando un libro y organizando viajes con su comunidad, Ibán ha dado un paso más fichando por Podium Podcast. Un ejemplo de cómo la dedicación puede transformar un proyecto en una carrera profesional. Quería aprovechar este espacio al otro lado del micrófono para compartir mi alegría por estos logros y reflexionar sobre la importancia de la constancia en el podcasting. Si te gusta este mundo, te animo  a seguir apoyando a los creadores que trabajan a pico y pala para llevar sus proyectos al siguiente nivel.Puedes encontrar los 5 podcast de los que hablado hoy a través de los siguientes enlaces:El Recuento Musical: https://pod.link/1439210055Nakatomi Radio: https://pod.link/1447093391Quiero ser podcaster: https://pod.link/1110976583Concepto Sentido: https://pod.link/1054063733Roma Aeterna: https://pod.link/1516143862_________________¡Gracias por pasarte 'Al otro lado del micrófono' un día más para seguir aprendiendo sobre podcasting!Si quieres descubrir cómo puedes unirte a la comunidad o a los diferentes canales donde está presente este podcast, te invito a visitar https://alotroladodelmicrofono.com/unetePor otro lado, puedes suscribirte a la versión compacta, sin publicidad y anticipada de este podcast, 'El destilado del micrófono' a través de la plataforma Mumbler a través de: https://alotroladodelmicrofono.com/destilado (Puedes escucharlo en cualquier app de podcast mediante un feed exclusivo para ti).Además, puedes apoyar el proyecto mediante un pequeño impulso mensual, desde un granito de café mensual hasta un brunch digital. Descubre las diferentes opciones entrando en: https://alotroladodelmicrofono.com/cafe. También puedes apoyar el proyecto a través de tus compras en Amazon mediante mi enlace de afiliados https://alotroladodelmicrofono.com/amazonLa voz que puedes escuchar en la intro del podcast es de Juan Navarro Torelló (PoniendoVoces) y el diseño visual es de Antonio Poveda. La dirección, grabación y locución corre a cargo de Jorge Marín.'Al otro lado del micrófono' es una creación de EOVE Productora.

Mark Rober discovered his passion for engineering as a kid, tinkering with gadgets and building creative contraptions. A former NASA engineer turned YouTube sensation, he now runs CrunchLabs, where he develops hands-on science kits to spark curiosity and innovation in young minds. Rober shares his Brief But Spectacular take on being amazed at the world around us. PBS News is supported by - https://www.pbs.org/newshour/about/funders

Mark Rober discovered his passion for engineering as a kid, tinkering with gadgets and building creative contraptions. A former NASA engineer turned YouTube sensation, he now runs CrunchLabs, where he develops hands-on science kits to spark curiosity and innovation in young minds. Rober shares his Brief But Spectacular take on being amazed at the world around us. PBS News is supported by - https://www.pbs.org/newshour/about/funders

Mark Rober discovered his passion for engineering as a kid, tinkering with gadgets and building creative contraptions. A former NASA engineer turned YouTube sensation, he now runs CrunchLabs, where he develops hands-on science kits to spark curiosity and innovation in young minds. Rober shares his Brief But Spectacular take on being amazed at the world around us. PBS News is supported by - https://www.pbs.org/newshour/about/funders

En el mundo del cine hay matrimonios que han durado 60 años y que han durado 60 horas... Rober en este capítulo, nos habla de de ambos casos y de mucho más. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Tosh confronts Rober and is challenged to a duel. Gregori reveals Diego's lineage. Through Lancelot, Athena receives a vision of Galahad. Felix introduces Ríona to a prisoner who has quite a story to tell. Tosh experiences many flashbacks in connection to Cruentus, and ultimately must make a significant choice.

Tosh sets out to return Sif's body to Mal Magnotos and appeal to Rober personally. Río arrives in Glacium and speaks with Burthoar. Diego learns more of what the Honest Men have been up to, and what their next move might be. Athena is tutored by Lancelot and learns more about Cruentus and what happend in Camelot. Río meets with Felix for a somber and melancholic conversation, but also learns about what happened to him in the other realm.

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. 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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).

¡Vótame en los Premios iVoox 2024! Hace muchos años, dentro del capítulo del FRACASO, Rober nos trajo la historia del rodaje de la película "La Isla de las Cabezas Cortadas", de su protagonista Geena Davis y de un Asno. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Pastor Robert Rivera delivers a message entitled "Spiritual Dominion"

Sir John and I had an incredible conversation with Robert Meyer, a skincare expert, and top Shiseido training executive. Robert talked with us about what his decades-long career, at some of the most influential beauty companies, has taught him about beauty and the consumer experience. Specifically, how Shiseido successfully translates 150 years of Japanese beauty history to consumers around the globe. We discussed how the brand meets the needs of more educated consumers, remains aware of specific generational interests, and meets rapidly changing sun protection needs. Our chat also focused heavily on Shiseido's innovative cosmetic technologies, including 2500 patents, and how they merge science and nature to create such unique product offerings. Tune in as we discuss: How Shiseido's research & development process highlights their global perspective The Japanese myths and oral histories that inspire Shiseido's product developmentShiseido's 20-year relationship with the Skin Cancer FoundationWhy deep sleep is such a significant step in any skincare routine Whether or not “fragrance-free” products are actually a mythProducts Mentioned:Shiseido Benefiance Eye Cream Shiseido Benefiance Wrinkle Smoothing CreamShiseido Sunscreens (Clear sunscreen stick, Oil-Free Mineral Sunscreen, VitaClear) Synchro Skin Self-Refreshing Foundation SPF 30Shiseido Bio-Performance Skin Filler Serum DuoShiseido Eudermine Essence Rate, Subscribe & Review the Podcast on Apple Thanks for all the love and support. Tag me while you're listening @nakedbeautyplanet & as always love to hear your thoughts :) Check out nakedbeautypodcast.com for all previous episodes & search episodes by topicShop My Favorite Products & Pod Discounts on my ShopMyShelfStay in touch with us: @brookedevard x @sirjohn x @shiseido Hosted on Acast. See acast.com/privacy for more information.

Robert Iler played Aj Soprano, son of Tony Soprano is the legendary HBO series The Sopranos. The show just celebrated its 25 year anniversary. In this conversation with Kristian Harloff, Robert discusses being cast on the show, growing up on set, the best times on the show. He talked about advice Tony Sirocco gave him during shooting the pilot. He opens up about his sobriety and the two times he messed up on the set. Kristian asked if he ever took a romantic shot at his co-star Jamie Lynn Sigler and they discuss their podcast “Not Today Pal.” This and more on this episode of The Big Thing. #thesopranos #sopranos #AJsoprano #tv #movies #interview #robertILER 

PREVIEW: Conversation with author Rober Cwiklik re the auspicious arrival of the famous General Phil Sheridan and entourage in New Orleans during Christmas and New Year season 1873-1874; and the looming tragedy of the United States Government powerless to halt the rising of  the Jim Crow South. 1879 New Orleans