Podcast appearances and mentions of Samuel David

This week we have a special guest, friend of the pod, Samuel David to talk about The Sicarii and other jewish messiahs of Jesus. time.

Samuel David Restrepo Enao se destaca en el campo de la medicina estética, ha enfocado su carrera a ayudar a las personas a alcanzar su mejor versión sin sacrificar su esencia. Como CEO y cofundador de Imagen Perfecta Medicina Antienvejecimiento, su enfoque se centra en tratamientos personalizados que realzan la belleza natural, combaten los signos del envejecimiento y promueven el bienestar integral. A través de técnicas innovadoras y un profundo conocimiento de la anatomía facial, logrando resultados sorprendentes que rejuvenecen sin artificialidad, permitiendo a sus pacientes sentirse seguros y radiantes en cada etapa de la vida. Suscribete y Visitanos en: www.RecetaDelExito.com Apple Podcast (iTunes): https://apple.co/2Igcnoh Listo para Crear tu Podcast?  www.CursoDePodcastGratis.com Twitter Handle:  @alexdalirizo Facebook Page:  https://www.facebook.com/recetadelexito/ RDExito:  http://recetadelexito.com  Instagram:  https://www.instagram.com/recetadelexito/ Instagram: https://www.instagram.com/alexdalirizo/ Tiktok: https://www.tiktok.com/@rdexito?_t=8qBk0mY9HvR&_r=1 Spotify:  https://spoti.fi/3cmJqVs

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

Pastor Kent teaches on 2 Samuel 11:12-15.

2 Samuel - David's Last Song, David's Mighty Men, The Census Taken, Pestilence Sent, David Builds an Altar John - Jesus' Words to the Jews, Jesus' Words to the Disciples, Peter's Confession of Faith

2 Samuel - David's triumphs.  David's kindness to Mehphibosheth.   John - Miracle at Cana.

1 Samuel – David's Victory over the Amalekites, The Spoils are Divided, Saul and His Sons Slain Luke – The Resurrection, The Road to Emmaus

1 Samuel - David delivers Keilah. Saul pursues David. Psalms - Prayer for defense against enemies. The thirsting soul satisfied in God. Luke - Jesus betrayed by Judas. Jesus' arrest. Jesus before the Sanhedrin.

1 Samuel – David and Jonathan Covenant, David Takes Consecrated Bread Psalm – The Lord, a Provider and Deliverer Luke – Things to Come, The Return of Christ

Listen to a recording from Sunday's Class on April 7, 2024 as David Fisher leads us in 9 classes on "Christian Political Engagement". See class handout here. Here are the Scriptures that were listed: Joseph & Daniel, Proverbs 13, Eccl. 10:20, Jer. 29, 2 Samuel - David & Saul, 1 Peter 2, Romans 12-13, Phil. 3, Matt 24-25, Mark 12, Titus 3, Eph 6, 1 Tim 2, Rev 20, Acts.Class HandoutThe primary books referenced:Good and Bad Ways to Think About Religion and Politics by BenneSacred Rights of Conscience by Dreisbach

6 I said to the LORD: "You are my God; Hear the voice of my supplications, O LORD. 7 O GOD the Lord, the strength of my salvation, You have covered my head in the day of battle. 8 Do not grant, O LORD, the desires of the wicked; Do not further his wicked scheme, Lest they be exalted. Selah If there is one thing that we should learn from the life of David that we can apply to our journey as believers, it is that before we can wear the crown, we must experience the Cross. Jesus also exemplified this great truth of the Bible. Suffering always precedes a greater experience of the presence of God in our lives. The persecuted church leaders in China told us, “Don't pray that persecution will stop, but that we will have faith, patience and strength to endure it. Persecution is good for the church; it keeps us purified.” Psalm 140 was born out of a time of intense suffering and persecution in the life of David. For 15 long years after he was anointed to be the next king of Israel by the prophet Samuel David experienced hell on earth as Saul became jealous and sought to kill him. When David still tried to serve on Saul's court, he was surrounded by evil and violent men who hated him because of his righteous life and pure motives. In verses 1-5, we see what sinners will always do to those who live righteous lives around them. They will hate them and attempt to remove them. David was a light in the midst of great darkness and so are we today! Our lives expose the evil intents of wicked hearts, and they can't stand it. A sinner will either repent or he will attempt deny even the existence of a holy God to cover his evil deeds and to enjoy the temporary pleasure he receives from them. The Bible says in Hebrews 11:7, “By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world…”. A righteous life condemns the wicked around us and they can't stand it. Jesus said that is why they hated Him and that we would be hated for the same reason. My friend we are experiencing this in America today as the media, Hollywood, and liberal politicians mock, deride and blame Christians for everything. In verses 6-8, David first responds to this persecution by affirming his faith in the LORD! We also must affirm our faith in the Lord and not be ashamed to confess it openly. We must humbly ask Him for the help we need to live and work among difficult people who hate us and want to see us fail. Also, whenever David found himself in that kind of a situation, he gave himself to prayer and asked God for the wisdom to know what to do and the strength to do it. Here he asked God to put a helmet on his head and protect him from deception and danger. This reminds us of Ephesians 6:17, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” He also prayed for his enemies, that their evil desires would change, and their evil plans would not succeed. If they succeeded, they would only become proud and go on to do greater evil. Our prayers for godless people must focus on changing their character, and not just stopping their persecution of believers. In the New Testament we are taught by Jesus to do this: “But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (Matthew 5:44). Someone must have prayed this for Saul in the book of Acts, and he became the great apostle who “turned the world upside down” with the Gospel of Jesus Christ. May the LORD give us grace to respond in this way today! God bless!

Soma Downtown Elder Dante Cook preaches from 1 Samuel 17

What do you do when life is more than you can handle? In this episode, we discuss how to face our giants in life.1 Samuel (David and Goliath)2 Corinthians 12:1-10 (Paul's thorn in the flesh)1 Corinthians 10:12-14 (not tempted beyond what you can handle)Lamentations 3:22-23 (mercies new every morning)Jeremiah 12:5 (running with horses) Watch the Full Episode on YouTube HereAbout LCBC Church: LCBC stands for Lives Changed By Christ. We are one church in multiple locations across Pennsylvania. Find the location closest to you or join us for Church Online. We can't wait to connect with you!

“We are very excited for 2024. This is going to be a transitional year to profitability. The development program has estimated to elevate Prospera's year-end production to 3,500 boepd. At the same time, Prospera has been working on strategic, accretive acquisitions that diversifies the product mix to more light oil. These are very good acquisitions for Prospera and the shareholders and will be accretive per share. And those things will add another 1,500 boepd. So we are estimating to exit 2024 at 5,000 boepd gross production,” explains Prospera Energy CEO Samuel David. Prospera Energy (PEI) CEO Samuel David & CFO Chris Ludtke provide a 2024 company outlook in this MSE episode. In December 2023, PEI reached 2,200 boepd capacity when factoring in newly-drilled wells and shut-in production. David expects PEI to demonstrate 2,200 boepd consistent production in the March/April timeframe. This summer PEI plans to drill 20+ wells at its Saskatchewan properties and between 5-8 wells at its Brooks property in Alberta. PEI has a 1,500 boepd light oil acquisition under LOI and aims for a Q2 closing. Of the 5,000 boepd gross 2024YE target, PEI's net production ownership will likely have grown by then to over 90% shared CEO Samuel David. Prospera aims, in the next 2-3 years, to reduce production costs to possibly under C$20/barrel and achieve 10,000+ boepd by optimizing current assets and through strategic acquisitions. The company has about 400 million barrels of oil in place. And Prospera's core assets in Saskatchewan and Alberta had previously, during peak oil times when they were being fully developed by multinational oil companies, already saw (without EOR) production of over 10,000 boepd. The company has the facilities to accommodate over 10,000 boepd. https://www.prosperaenergy.com/ Stock Exchange Listings (TSX.V: PEI, OTC: GXRFF, FRA: OF6B) 0:00 Introduction 1:25 2024 Goals 3:45 5,000 boepd year-end goal 5:14 PEI net production ownership likely >90% by year-end 6:07 Summer drill program 10:01 Opex cost and netback 13:09 Winter production 14:34 2,200 boepd capacity achieved 17:44 Debt & liabilities 19:09 Enhanced oil recovery 20:36 Acquisition under LOI with aim for Q2 closing Sign up for our free newsletter and receive interview transcripts, stock profiles and investment ideas: http://eepurl.com/cHxJ39 Bill Powers owns shares of Prospera. Prospera is also a 2024 MSE featured sponsor company. Prospera Energy's cautionary forward-looking statement also applies to the information discussed in this interview. The standard MSE disclaimer applies to this interview: https://www.miningstockeducation.com/disclaimer/

Samuel David Burciaga, a first-generation Mexican American, earned his Biology degree from the University of Minnesota and is currently in the first year of his Immunology PhD at the University of Colorado Anschutz Medical Campus. Motivated by the challenges of the COVID-19 pandemic, he sees scientific research as a practical tool to unravel complex problems. His academic journey is fueled by a passion for groundbreaking research and a commitment to Diversity, Equity, and Inclusion (DEI). Samuel values collaboration and mentorship, understanding the importance of representation in the scientific community. Beyond academia, Samuel appreciates the collaborative culture at CU Anschutz, which has become home over the past year as his partner completes her medical residency. His aspiration to impact first-generation college students and the Latino community reflects a commitment to leaving a meaningful mark in the Immunology Program. Credits: Our thanks to Sam for coming on the show! Executive Producers: -       Bejan Saeedi -       Joe Behnke -       Michael Sayegh -       Carey Jansen -       Nielsen Weng Faculty Advisors  -       Brian Robinson -       Mary Horton -       Talia Swartz -       Chris Williams -       David Schwartz Twitter: @behindthescope_ Instagram: @behindthemicroscopepod Facebook: @behindthemicroscope1 Website: behindthemicroscope.com

This week Britton walks us through 1st Samuel, discussing Israel's desperate desire for a king and how God anointed David to rule.

Kerry Lutz sits down with Prospera Energy's (

Kerry Lutz sits down with Samuel David, the driving force behind Prospera Energy's (

This week I am joined by Samuel David, author of the recently released book The Red Shepherd: Towards a New Image of Dumuzid to discuss aspects of Mesopotamian magic and his work with these Mysteries. Samuel is a Mesopotamian polytheist, artist, writer, researcher, and educator based in the American Midwest. His presentations at local pagan festivals, national, and international conventions include lectures, rituals, and workshops and his adaptation of “The Descent of Inanna” has been featured as classroom material for California State University, Los Angeles' 2020 ancient history syllabus. As a representative for Temple Sangamon, chairperson for The Council of Near Eastern Pagan Religions, and founder of the religious non-profit organization known as Four Reeds, he actively networks and collaborates with others to represent and protect the interests of those who seek to revive the worship of the Ancient Near Eastern gods. This episode sheds light on the intricate practices and beliefs surrounding the revered Shepherd of Mesopotamian lore. With evidence sourced from various historical documents and archaeological findings, we aim to provide a balanced and well-researched viewpoint. Samuel's new book has been released through Anathema, and you can find it here: https://www.anathemapublishing.com/books-prints/p/the-red-shepherd He is also on Instagram: https://www.instagram.com/rodandring/ Interested in Esoteric Scholarship & historical Occult practice? Check out our flagship training program: https://www.mystai.co.uk/omm Follow Mystai in all your usual places:

Episode 89 - This is the final episode of the Books of Samuel series and focuses on the legacy stories of David.

Prospera Energy CEO Samuel David & VP Subsurface George Magarian provides an update on the company's 18-well drill program. The company aims, in the next 2-3 years, to reduce production costs to possibly under C$20/barrel and achieve 10,000+ boepd by optimizing current assets and through strategic acquisitions. The company has about 400 million barrels of oil in place. And Prospera's core assets in Saskatchewan and Alberta had previously, during peak oil times when they were being fully developed by multinational oil companies, already saw (without EOR) production of over 10,000 boepd. The company has the facilities to accommodate over 10,000 boepd. https://www.prosperaenergy.com/ Stock Exchange Listings (TSX.V: PEI, OTC: GXRFF, FRA: OF6B) 0:00 Introduction 0:38 Horizontal drilling update 5:41 Enhanced oil recovery pilots 9:44 Vertical well drilling at Brooks upcoming 16:35 Why Samuel vended Brooks project into PEI Sign up for our free newsletter and receive interview transcripts, stock profiles and investment ideas: http://eepurl.com/cHxJ39 Bill Powers owns shares of Prospera. Prospera Energy's cautionary forward-looking statement also applies to the information discussed in this interview. The standard MSE disclaimer applies to this interview: https://www.miningstockeducation.com/disclaimer/

Join us for Season 4 Episode 9 as we chat with Samuel David. Samuel David is a Mesopotamian polytheist, artist, writer, researcher, and educator based in the American Midwest. His presentations at local pagan festivals, national, and international conventions include lectures, rituals, and workshops. Samuel is also the author of LIONESS: The Song Of Inanna, Rod and Ring: An Initiation into a Mesopotamian Mystery Tradition, and his newest release The Red Shepherd: Towards a New Image of Dumuzid. Brought to you by: Celestial Oddities Radio and The Coterie Of Samil Arcane Occult Order"Step Into The Circle"

**Disclaimer: this episode contains content that may not be suitable for children** Episode - 85 David's sin with Bathsheba may have been forgiven by the Lord but that does not mean that the consequences of that sin are not still affecting his family. In this episode we hear how David's lack of discipline as a parent leads his children to a life of sin. 2 Samuel: 13-14 Hosts: Father Sean Danda & Nathanael Rea

**Disclaimer - adult topics are discussed in this episode, we recommend listening to it before sharing it with children** Episode 84 - In 2 Samuel 11-12 David gives into his desire for Bathsheba and his bad decision spirals into several others before turning back to the Lord. This story reminds us that the Lord is always willing to forgive our sins but that there are still consequences for our actions. Hosts: Father Sean Danda & Nathanael Rea

Episode 83 - 2 Samuel 7-10 shows us that David is proving to be an honorable king and a just ruler. He is ruling Israel with God at the forefront. Hosts: Father Sean Danda & Nathanel Rea

In this episode we confront David's devastating sin, the ensuing consequences, and the need for Jesus to be our perfect King.

Episode 82 - This episode reviews 2 Samuel 5-7. David's reign is expanding throughout all tribes of Israel. Father Sean Danda and Nathanael Rea discuss the trials and turbulations along the way.

Episode 81 - The Books of Samuel series is back and exploring the 2nd book of Samuel. Father Sean Danda and Nathanel Rea review 2 Samuel 1-4 which picks up just after the death of Saul and showcases David as he begins his reign as the king of Judah.

Samuel David Luzzatto (1800-1865), known by his Hebrew acronym, Shadal, was the leading Italian Jewish scholar of the 19th century. Now, for the first time, an all-English version of Shadal's text translation and unabridged commentary of the book of Numbers, Bemidbar, is available through Kodesh Press. Luzzatto's work was translated and edited by Daniel A. Klein, who also offers copious explanatory notes as well as two appendices, offering translations of Shadal's poetry and letters. Tune in as we speak with Daniel Klein about his recent publication, Shadal on Numbers: Samuel David Luzzatto's Interpretation of the Book of Bemidbar (2023). Daniel A. Klein is an attorney and legal writer, and a graduate of Yeshiva University and New York University School of Law. His study of Italian as a youthful hobby led to a fascination with Italian Jewish culture and, in particular, the works of Shadal (Samuel David Luzzatto).He and his wife live in Rochester, New York, where he has taught Judaic studies at elementary, high school, and adult levels. Through Kodesh Press, Daniel has also translated Shadal's commentaries on Genesis (2019), Exodus (2015), and Leviticus (2020). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Samuel David Luzzatto (1800-1865), known by his Hebrew acronym, Shadal, was the leading Italian Jewish scholar of the 19th century. Now, for the first time, an all-English version of Shadal's text translation and unabridged commentary of the book of Numbers, Bemidbar, is available through Kodesh Press. Luzzatto's work was translated and edited by Daniel A. Klein, who also offers copious explanatory notes as well as two appendices, offering translations of Shadal's poetry and letters. Tune in as we speak with Daniel Klein about his recent publication, Shadal on Numbers: Samuel David Luzzatto's Interpretation of the Book of Bemidbar (2023). Daniel A. Klein is an attorney and legal writer, and a graduate of Yeshiva University and New York University School of Law. His study of Italian as a youthful hobby led to a fascination with Italian Jewish culture and, in particular, the works of Shadal (Samuel David Luzzatto).He and his wife live in Rochester, New York, where he has taught Judaic studies at elementary, high school, and adult levels. Through Kodesh Press, Daniel has also translated Shadal's commentaries on Genesis (2019), Exodus (2015), and Leviticus (2020). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Samuel David Luzzatto (1800-1865), known by his Hebrew acronym, Shadal, was the leading Italian Jewish scholar of the 19th century. Now, for the first time, an all-English version of Shadal's text translation and unabridged commentary of the book of Numbers, Bemidbar, is available through Kodesh Press. Luzzatto's work was translated and edited by Daniel A. Klein, who also offers copious explanatory notes as well as two appendices, offering translations of Shadal's poetry and letters. Tune in as we speak with Daniel Klein about his recent publication, Shadal on Numbers: Samuel David Luzzatto's Interpretation of the Book of Bemidbar (2023). Daniel A. Klein is an attorney and legal writer, and a graduate of Yeshiva University and New York University School of Law. His study of Italian as a youthful hobby led to a fascination with Italian Jewish culture and, in particular, the works of Shadal (Samuel David Luzzatto).He and his wife live in Rochester, New York, where he has taught Judaic studies at elementary, high school, and adult levels. Through Kodesh Press, Daniel has also translated Shadal's commentaries on Genesis (2019), Exodus (2015), and Leviticus (2020). Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus (Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus (IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In this MSE episode, Prospera director Brian McConnell and CEO Samuel David discuss how the company could possibly QUADRUPLE reserves and quickly ramp up to 10,000 bpd with a successful polymer flood (EOR). Brian shared: "There is so much oil in place on the pools that Prospera already has."..."Putting in a pilot, if it works, with polymer flooding could actually double or triple or quadruple the reserves easily." Brian is a seasoned oil industry expert with 47 years of experience. Notably, Brian spent 10 years as VP Exploration at Tundra Oil and Gas Ltd and helped grow their production from 4,000 bbls/d to 28,000 bbls/d light oil mainly in Manitoba. Prospera Energy has commenced its 18 well summer drill program. The company aims, in the next 2-3 years, to reduce production costs to possibly under C$20/barrel and achieve 10,000+ boepd by optimizing current assets and through strategic acquisitions. The company has about 400 million barrels of oil in place. And Prospera's core assets in Saskatchewan and Alberta had previously, during peak oil times when they were being fully developed by multinational oil companies, already saw (without EOR) production of over 10,000 boepd. The company has the facilities to accommodate over 10,000 boepd. 0:00 Introduction 1:02 Brian McConnell's successful resume 1:57 Brian helped Tundra Oil & Gas grow from 4,000bpd to 28,000bpd 3:39 Acquisition strategy 6:05 Buying orphan wells while abandoning your own wells? 7:30 Technical details of 18 well drill program 10:21 Partnership with Aduro to convert heavy oil to light oil 11:34 Successful polymer flood (EOR) could quadruple reserves 14:05 Optimizing water injection patterns 14:45 How many workovers are left? 15:41 What did you learn from last year's side-track well? 16:42 Surface capacity on each of Prospera's fields? 17:30 Are your near-term production growth projections conservative? 19:31 Prospera now DTC eligible for U.S. investors https://www.prosperaenergy.com/ Stock Exchange Listings (TSX.V: PEI, OTC: GXRFF, FRA: OF6B) Sign up for our free newsletter and receive interview transcripts, stock profiles and investment ideas: http://eepurl.com/cHxJ39 Bill Powers owns shares of Prospera. Prospera Energy's cautionary forward-looking statement also applies to the information discussed in this interview. The standard MSE disclaimer applies to this interview: https://www.miningstockeducation.com/disclaimer/

Who is the paradoxical and multi-faceted Mesopotamian god Dumuzid? What are the rituals, incantations, libations and offerings we can use to connect with this god of the sheepfold who is also a king, high priest, warrior and so much more? Samuel David - Mesopotamian polytheist, artist, writer, researcher, educator - shares about his latest tome from Anathema Publishing, ‘The Red Shepherd' he answers your Glitch Bottle Patreon listener questions and much more!⇓ ⇓ ⇓✅►Pre-order your copy of “The Red Shepherd”: https://www.anathemapublishing.com/so/b4OY6zGUR ✅►Read Samuel's excellent blog: https://rodandring.com/✅►Samuel's Facebook: https://www.facebook.com/iamsamueldavid✅►Contact Samuel - rodandring@gmail.com ✦

1 Samuel 16:1-13 // Nikki DiekerBut when God sees our hearts, those of us who have been redeemed by him, what he sees is Jesus, Jesus interceding for us. The one who paid the cost of our sins, he reconciled us, through his death to present us holy, faultless, and blameless before God. We don't have to earn his love or acceptance, we can't. When God looks at our hearts, because of Jesus, he doesn't see our sin, he sees his precious child. God sees you, sees your heart and he loves you. For those of us who feel unseen, we probably won't be revealed as royalty in the midst of those who have overlooked us, we may not have a David moment, but we are seen and deeply known by our God.Sermon Notes: https://www.bible.com/events/49072343Prayer Requests: https://ccefc.ccbchurch.com/goto/forms/2542/responses/new

1 Samuel 16:1-13 // Tom NelsonEyes can be tricky things. They play tricks on us.We believe what we see with our eyes more than almost anything else, but as humans, we have trouble seeing. Our seeing can mislead us, even deceive us. What we see often depends on who we listen to. Our human eyesight does not equate with spiritual insight. What do we do when what we see is in conflict with what we have heard? This is often where we have to remember faith is opposed to seeing but not opposed to knowing. That is a warning: your eyes will deceive you. Only God sees rightly. Humans see partially. The only way for us to see rightly is to listen to the one who sees wholly. Are you listening? What are you not seeing that God wants you to see?Sermon Notes: https://www.bible.com/events/49072341Prayer Requests: https://ccefc.ccbchurch.com/goto/forms/2509/responses/new23.05.21

1 Samuel 16:1-13 // Bill GormanOur eyes can easily deceived us. We tend to trust what we see more than anything else. But what happens when what we see isn't all there is? What we discover in this passage is that what you see depends on who you listen to.Sermon Notes: https://events.bible.com/en/event/49072339Prayer Requests: https://ccefc.ccbchurch.com/goto/forms/2546/responses/new

1 Samuel 16:1-13 // Paul BrandesWhen pain, heartache, and social stigma come, we often long for God to show up, but what if he's already there. What if God isn't merely just an observer of our difficult situations but has a hand in it? What do we do with our heartbreak then?Join us as we enter the unusual beginning of the story of King David, which is neither about a king or David, and yet it shows how God works in the world. Sermon Notes: https://www.bible.com/events/49072344Prayer Requests: https://ccefc.ccbchurch.com/goto/forms/2553/responses/new

We received an update on Prospera Energy (

Aloha and welcome to The Mission North Shore's podcast! This week Pastor Brandon speaks on David and Goliath. Please follow along with us in 1 Sam 17.  God bless and have a great week!

The Historical Books: God is Faithful in His Story - A Survey of the Bible For bulletin in PDF form cick here. Message SlidesReading Historical Narratives - David M. HowardIntroduction to Historical Narratives - David M. HowardThemes in Historical Narratives - David M. HowardIntroduction: My Favorite Assignment as a Professor • Genesis - Creator - • Exodus - Redeemer• Leviticus - Holy• Numbers - Unstoppable• Deuteronomy - Serious• Joshua- Faithful• Judges - Relentless• Ruth - Hesed• 1 & 2 Samuel - Unifier• 1 & 2 Kings - Disunifier• 1 & 2 Chronicles - Present• Ezra - Brilliant• Nehemiah - Protector • Esther - Hidden • Genesis - In the Beginning • Exodus - Exit • Leviticus - Offerings and Feast • Numbers - Wanders • Deuteronomy - Second Law • Joshua - General • Judges - Cycles • Ruth - Love Story • 1 Samuel - Saul • 2 Samuel - David • 1 Kings - Solomon/Split • 2 Kings - Exile • 1 Chronicles - Editorial on David • 2 Chronicles - Editorial on Judah • Ezra - Temple/People • Nehemiah - Walls • Esther - Queen in Persia • What is the message of the Historical Books? Conviction: So What?• What should we believe? - God is faithful in spite of our unfaithfulness. - God has the plan to restore His rule, and He will make it happen. - God has an unfolding story to redeem His chosen people.• How should we behave? - Remain faithful to God in order to be a willing participant in His Story. - Courageously trust God no matter where you find yourself. - Determine to live your life as a part of God's story.• Where does this fit? - The unfolding of God's story to bring Himself glory, honor, and worship. - The narrative clarification of our own inability to save ourselves.Next Steps • Thoughtfully consider how your life would change if you fully embraced the reality that you are a part of God's story rather than Him being a part of your story.• Make a single, solid commitment to be faithful to God in a new way in the next six weeks. Share your commitment with a friend and ask them to hold you accountable with real consequences.• Thank God daily for His faithfulness, especially in light of our habitual unfaithfulness.This Week's Growth GuideGod's Word is both central and critical to your spiritual growth. We invite you to utilize the Growth Guide during the week to further your application of the Truth from the message.•. Monday - Genesis 1:1-2:3•. Tuesday - Leviticus 26:1-46•. Wednesday - 2 Samuel 7:1-29• Thursday - 2 Chronicles 5:1-14•. Friday - Nehemiah 9:1-38Home ChurchOur Home Churches meet weekly to facilitate quicker relational depth, study the same passage taught Sunday to help apply Scripture in the context of community, and pray with one another. Home Church helps our body seek God's best for one another. Home Church Questions • Read Leviticus 26:1-46 • Was there anything new or insightful in this message?• Was there anything you know you can or should immediately apply?• What did you struggle with in this message? What did not make sense or caused you to evaluate your own life more deeply?• How would your life personally or the life of your family be different if you fully live out the truths in this message?• Can you, as a group, reconstruct the chronology of the Old Testament? Give it a try.• What historical book has been your favorite? Your least favorite? Most inspiring?• What historical book has been most misunderstood by you in the past (or misunderstood by Ken in the present)?• What truth about God stands out to you most clearly in the historical books?• What truth about man stands out to you most clearly in the historical books?• In your encounter with the historical books of the Old Testament, how do they prepare the way for the coming of Jesus to redeem, restore, and rule?FinancesWeekly Budget 31,390Giving For 04/02 23,452Giving For 04/09 37,611 YTD Budget 1,286,979 Giving 1,334,584 OVER/(UNDER) 47,605 Fellowship Women's BrunchLadies, plan to join us on April 29, 10:00 a.m. here at Fellowship for the Fellowship Women's Brunch. Child care by RSVP to Shanna at 501-336-0332. Be sure and grab a card from one of the team in the Atrium this morning. New to Fellowship?We are so glad that you joined the Fellowship Family to worship this morning. If you are joining us for the first time or have been checking us out for a few weeks, we are excited you are here and would love to meet you. Please fill out the “Connect Card” and bring it to the Connection Center in the Atrium, we would love to say “hi” and give you a gift. Fellowship on the Lawn | April 30 | 4:30 p.m.Join us for Fellowship on the Lawn. Bring your camp chairs, blankets, and tents to enjoy time in community with the entire Fellowship Family. The kids will be able to play on the playground, and there will be two different inflatables, one for older elementary kids and one for the younger ones. There will be four food trucks: offering adult meals from $8-12 and kid meals from $5-7 complete with a main course, side, and drink. The food trucks will be ready to serve at 4:30 p.m. Grab some friends and join us for Fellowship on the Lawn. Mother's Day Baby Dedications | May 14 | Both ServicesThe dedication of babies is a special time for parents to commit before their family and friends to bring up their children in the ways of the Lord. We will have a special Mother's Day baby dedication on Sunday, May 8 (both services). Contact Lisa Gerdes at lgerdes@fellowshipconway.org if you would like to have your baby dedicated during one of the services. Fellowship Kids VBSWe're taking a journey back to ancient Babylon - where you'll talk to Daniel and find out what it was like to be a captive in a strange country. Plan to join us Monday, July 17-Friday, July 21, from 9:00 a.m. to 12:00 p.m. for (current) grades Kindergarten through 4th-grade students. Register at fellowshipconway.org/register. We are also looking for volunteers available for VBS to help point our kids to the Lord in various ways. Please email Heather at hmckinney@fellowshipconway.org if you are willing to serve.Stoby's Pancake BreakfastJoin the Czech Team Sunday, May 21, from 8-1 for unlimited pancakes and sausage. The cost is $6/person, and carry-out is available. Tickets will be available in the coming weeks. Plan now to join us for breakfast. Summer Kids VolunteerWe are looking for summer session volunteers for Fellowship Kids. This is a great opportunity to invest in the future leaders of the faith as they explore who Jesus is and what that means for their lives. We know summer is full of vacations and traveling and that all volunteers will miss occasionally. That is OK! We have a place for you. The summer session is June 4-Aug 13. Please let Heather know if you are interested in hearing more - hmckinney@fellowshipconway.org.

In this interview, Prospera Energy strategic investor and advisor Dave Richardson shares regarding how he plans to help build Prospera into a company that others want to emulate. Investor Peter Lacey (approx. 10% ownership) explains why he financed Prospera through restructuring and why he is deferring repayment of one of his debentures for another two years in order to help the company. CEO Samuel David provides an update on Prospera's improved licensed liability rating and growth plans. And Engineering Specialist Angela Vande discusses how she is advising and guiding Prospera's reclamation process to become a green energy (Oil & Gas) industry representative. Propera Energy is coming out of restructuring (2020-2022) and aiming to grow its 1,250+ boepd (YE 2022) to 10,000 boepd over the next 2-3 years by optimizing its current assets and through strategic acquisitions. The company has about 400 million barrels of oil in place. And Prospera's core assets in Saskatchewan and Alberta had previously, during peak oil times when they were being fully developed by multinational oil companies, already seen production of over 10,000 boepd. The company has the facilities to accommodate over 10,000 boepd. 0:00 Introduction 1:12 Samuel David on the improved License Liability Ratio 3:20 Angela Vande: Reclamation work progress 6:39 Dave Richardson's vision for Prospera 9:41 Samuel David: ESG improves balance sheet and environment 10:54 Dave Richardson's work to make O&G companies environmentally sustainable 13:27 Peter Lacey's support of Prospera Energy 17:25 Samuel David: Growth update https://www.prosperaenergy.com/ Stock Exchange Listings (TSX.V: PEI, OTC: GXRFF, FRA: OF6B) Press Release discussed: https://money.tmx.com/en/quote/PEI/news/4907013430321806/Prospera_Energy_PEI_ESG_Initiatives_Reduces_Asset_Retirement_Liability_Commendably_and_Gains_the_Principal_Investors_Support_and_Guidance_to_Increase_ESG_Efforts_Effectually Sign up for our free newsletter and receive interview transcripts, stock profiles and investment ideas: http://eepurl.com/cHxJ39 Bill Powers owns shares of PEI.v. This interview was not sponsored. Do not purchase shares of Prospera because Bill did. Do your own due diligence. Prospera Energy's cautionary forward-looking statement also applies to the content written below and the information discussed in my interview. The standard MSE disclaimer applies to this interview: https://www.miningstockeducation.com/disclaimer/

Bill Powers (Mining Stock Education) and Shubham Garg (White Tundra Investments) each placed big bets on Prospera Energy. They did so independently of each other but come together in this show to share why they are bullish on the company. Neither Bill nor Shubham has received compensation from Prospera. Both are investors in the company. Shubham will be a strategic partner for both engineering support and business development initiatives moving forward. Listen to CEO Samuel David and VP Finance Chris Ludtke explain Prospera Energy's investment thesis in this episode. For the past two years Prospera has been in restructuring as legacy debts and non-compliances have been largely resolved. During this period, the team has grown production from 80 bpd to 1,250 boepd and reduced production costs from C$60/barrel to under C$40/barrel. They believe that in the next 2-3 years they can reduce production costs to possibly under C$20/barrel and achieve 10,000+ boepd by optimizing current assets and through strategic acquisitions. The company has about 400 million barrels of oil in place. And Prospera's core assets in Saskatchewan and Alberta had previously, during peak oil times when they were being fully developed by multinational oil companies, already saw production of over 10,000 boepd. The company has the facilities to accommodate over 10,000 boepd. 0:00 Introduction 1:23 Why Bill invested in $PEI.v 3:29 Why Samuel David took on Prospera's restructuring 6:11 Why Samuel chose restructuring rather than bankruptcy 11:04 Lacey and Richardson families financed restructuring 13:00 Shubham Garg & White Tundra are strategic partners 19:07 Shubham's $PEI.v blue sky price targets 22:44 Prospera optimizing and lower production costs 24:21 Role of hedging production? 25:25 Significant increase in 2P reserves & reserve life index 28:26 Analogue company for Prospera? 29:23 Horizontal drilling program 33:19 Prospera's partnership with Aduro Clean Tech to transform heavy oil into higher-value fuels 34:23 Enhanced Oil Recovery Techniques 36:06 10,000+boepd target in 2-3yrs is very doable 37:42 Sunk and replacement costs for Prospera's facilities 39:42 Shubham's commentary on PEI's share structure 41:18 Shubham: “The company has achieved escape velocity” 43:09 Shubham: “New wells are being managed well” 44:31 Shubham: Many ways to increase production 47:19 Final thoughts https://www.prosperaenergy.com/ Stock Exchange Listings (TSX.V: PEI, OTC: GXRFF, FRA: OF6B) 2023 Year of Record Growth Press Release: https://money.tmx.com/en/quote/PEI/news/8281083222543338/Prospera_Positioned_for_2023_Record_Growth_after_2022_Transformational_Year_of_Production_Revenue_and_Profitability Sign up for our free newsletter and receive interview transcripts, stock profiles and investment ideas: http://eepurl.com/cHxJ39 Bill Powers placed a big bet on $PEI.v with his own cash at an average cost basis of about C$.08/share. His time horizon is about 2-3 years from now for this investment to yield the (outsized) returns he expects. He was not compensated to feature Prospera Energy on MSE. Do not purchase shares of Prospera because Bill did. Do your own due diligence. Prospera Energy's cautionary forward-looking statement also applies to the content written below and the information discussed in my interview. The standard MSE disclaimer applies to this interview: https://www.miningstockeducation.com/disclaimer/

  In this episode we speak to author, scholar, practitioner Samuel David to discuss his area of expertise, Mesopotamian Polytheism. This was a wide ranging discussion which highlighted an extremely influential and important pantheon of gods and spiritual practice, which can still be tapped into today.   https://www.youtube.com/@rodandring https://www.anathemapublishing.com/rod-and-ring        outro by LOLOMIS

Seriah hosts a round table of Wren Collier, Octavian Graves, and Super Infra Man. The discussion covers many aspects of magick. Topics include a strange experience alone in the woods, the feeling of being unwelcome in a place, grimoire hijinks, the summoning of spirits, psychic impressions, an intense encounter during a ritual, different approaches to ceremonial magick, a painful experience caused by skipping a protective practice, astrological hours, Poke Runyon's “Secrets of Solomon”, ceremonial magick rituals on youtube, drawing spirits into crystals, Sam Block, Daniel Ogden and Greek necromancy, the Biblical King Solomon vs conflated magicians from ancient times, “Unlocking the Mysteries of Magic” by Dr. Stephen Skinner, attribution of grimoires to famous authors, recovering past magical systems vs creating new ones, “Order of Rod and Ring” by Samuel David, Solomonic magick in ancient Mesopotamia, Taoist sorcery, theories of how magick ritual was introduced to humanity, the Book of Enoch, Laird Scranton, Animism, ayahuasca and plant spirits, Gobekli Tepe, intoxication to achieve an altered state of consciousness, alcohol in ritual, necromancy by irritating a spirit, ghost hunters, restless spirits, Raymond Moody, contacting shades for information, Jason Miller, giving blood to spirits, the dangers of offerings, dealing with angels vs dealing with demons, exorcisms, purposes of being a magician in a community, money rituals, communications from angels, dream experiences, the Estes method, Ouija boards and ritual magick, nature spirits, a bizarre dream communication, Robin Artisson, profane scrying, dream incubation, mundane and meaningful dreams, some bizarre significant dreams, the Holy Guardian Angel (HGA), a horrifying dream sent by an entity, spirits attaching to people and tormenting them, synchronicities in response to a rite, intuitive walking and a sign from an entity, Ufonauts, Allen Greenfield, sigils, coercing demons, spirits and smell, asceticism in Solomonic magick, different means of reaching a trance state, people having experiences and then denying them, a weird shared OBE, people interpreting encounters through the lens they need, grey aliens as demons, an experience with the image of a European “Jesus”, and much more! - Recap by Vincent Treewell of The Weird Part Podcast Outro Music is Left Hand Path from RADII Download

#167.** To support the podcast: https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com** With Dan Klein discussing Shadal (Shmuel/Samuel David Luzzatto) and his Sefer "Ohev Ger" on Targum Onkelos and the new edition of the SeferWe discussed a brief bio of Shadal's life (for more see our previous podcast episode: https://seforimchatter.com/2021/01/03/with-daniel-klein-discussing-shadal-samuel-david-luzzatto-1800-1865-and-his-new-translation-of-shadal-on-chumash/ ), the sefer Ohev Ger and why he wrote it, his rules of Onkelos, his textual variants that he discovered of Onkelos, and much moreTo purchase the new edition of Ohev Ger:  https://shadal.co.il/shop/%d7%90%d7%95%d7%94%d7%91-%d7%92%d7%a8/To purchase the old edition of Ohev Ger ($3.99): https://amzn.to/3CYPba7To purchase Dan's english editions of Shadal's Chumash commentary:Bereishis: https://amzn.to/3z7SRVEShemos: https://amzn.to/3siR64rVayikra: https://amzn.to/3VVAmOfFor other new editions of seforim by Shadal: https://shadal.co.il/