Podcasts about Ure

¿Sueñas con hacer una maestría o un certificado profesional en el exterior con el 100% de los gastos cubiertos? ✈️

Esta semana, os explico como he conseguido hacer llegar el coaxial desde mis antenas, atravesando el nuevo QTH hasta mi cuarto de radio. ¿Es la forma más eficiente? ¡NO! Pero es válida y me va a permitir no tener que estar recogiendo coaxiales y poder dejarlo "semi fijo" mientras dura mi situación de provisionalidad. Además, os hablo del descubrimiento que he hecho de datos de propagación para España en la web del cluster de URE. Y os dejo con un breve documento acerca de la colocación de las antenas EndFed Half Wave y Aleatorias para conseguir diferentes ángulos de radiación. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ NOTAS DEL EPISODIO - Tablas de atenuación de coaxiales https://messi.it/es/tabla-de-comparaci%C3%B3n-de-atenuaci%C3%B3n-cables-coaxiales-de-50-ohmios.htm y https://www.electronicafacil.net/tutoriales/Tabla-cable-coaxial.html - DX cluster de URE con datos de propagación EA https://webcluster.ure.es/ - Video de Tim K5OHY, sobre las antenas EFHW https://www.youtube.com/watch?v=_psdSDVXAC8 Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis visitar nuestra web: https://cqenfrecuencia.com

En este episodio de CQ en Frecuencia ponemos orden en uno de los temas que más confusión genera en radiofrecuencia: diplexores, duplexores y triplexores. Aunque por fuera puedan parecer dispositivos similares, su función, su diseño y sus aplicaciones son completamente distintas, y usarlos mal puede ir desde una operativa deficiente… hasta un equipo averiado. A lo largo del episodio explicamos: Qué es realmente un diplexor y cómo funciona a nivel eléctrico En qué se diferencia de un duplexor y por qué no son intercambiables Qué parámetros hay que tener en cuenta: pérdidas, ROE, aislamiento y potencia Casos de uso reales en el shack: Dos equipos y una antena Un equipo y dos antenas Compartir coaxial Repetidores El uso del diplexor en operativa de satélites en full-duplex con dos walkies Y cuándo tiene sentido usar un triplexor Un episodio práctico, con ejemplos reales y explicaciones claras, pensado tanto para quien empieza a profundizar en RF como para quienes ya tienen electrónica bajo el brazo. Si alguna vez te has preguntado “¿esto vale o no vale?”, este episodio es para ti. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ NOTAS DEL EPISODIO - Diseño de un diplexor para HF y V/U por EA4FPW https://www.youtube.com/watch?v=9UX4MhU1e8I - Discusión sobre el tema en el foro de URE https://www.ure.es/foros/tecnico/duplexores-triplexores/ Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis visitar nuestra web: https://cqenfrecuencia.com

Hello and welcome to Summit in Six, from the communication and public engagement team for Summit County, Utah. Let's kick things off and get caught up! In this episode, we’ll take a deep dive into some recent land acquisitions by the county. We’re pleased to welcome our guest, Jess Kirby, director of the lands and Natural Resources Department. Jess, the county has recently closed on two major purchases involving historic ranches combined. The acquisitions have brought more than 9,000 acres under public ownership. Can you tell me a little bit about why the county would be interested in purchasing land like this? Thanks for that question. I’m glad to be here. We’re incredibly lucky in Summit County to have a county council and a county government that really supports conservation and land acquisitions. Our county council has as one of their objectives to put lands like this under conservation, and then, with the support from our community, we’ve been fortunate enough to have bond funds that allow us to do that work. When you put it like that, it makes perfect sense. We want to get into some specifics here. So we’ll start with the larger of the two acquisitions, the 910 Ranch, located along both sides of East Canyon Road between Jeremy Ranch and East Canyon reservoir. The 910 contains almost 8,600 acres of pristine forest land and vital wildlife habitat. What can you share about the 910’s history and prior management? The ranch has a very long history. Really exciting things have happened out there — starting way back with with the indigenous people. We have found some significant artifacts on the property. So we do know that we had significant use of the property from our Native American populations, which is exciting. And then fast forward into when settlement started happening in Utah, and in the 1890s the Jeremy family was the first owner of the land. They ran a sheep operation out there on almost 38,000 acres — a very big swath of land. As they sold off different pieces, part of that land is now Jeremy Ranch the neighborhood and then the elementary school there. That acquisition happened in about the 70s, and then the current landowner took over in the late 1980s–early 1990s and has been the sole owner of the property ever since. Why did the county want to acquire and protect the 910 Ranch specifically, and where did the funds come from? This is a really unique property for Summit County. It’s one of the last large contiguous pieces of land that we have in the western part of our county. By contiguous, we mean a large swath of land with one owner. It provide incredible wildlife habitat connections to other protected lands and forested lands owned by the forestry and state lands offices. There’s a state park right next to it, and there’s other forest legacy parcels that are really near it, so it creates this large swath of protected land. The funding, first and foremost, came from our community. The OSAC bond, which is the Open Space Bond that we passed in 2021, was a $50 million bond. It passed with over 70% support from our community. So we got a big thumbs up to go and do projects like this. So that $15 million as our first down payment came from the bond, and then I was tasked with finding the rest. The whole purchase was $55 million, so we had a $40 million deficit. Luckily, at that moment, we had an opportunity to go for a Forest Legacy Grant that allowed us to fill that gap, and we applied and were awarded those funds in 2023. Fantastic! I’m sure every acquisition is a little bit different, but I know we’ll be hearing more about that Open Space Bond again, when we discuss the Ure Ranch next. Before we move on, can you share what’s next for the 910? A lot of planning. For right now, it’s status quo. We’re keeping the land pretty much private. We’re not opening up, we’re not cutting the ribbon, and we’re trying to take our time and be very thoughtful about management and how we open up the property to the public. Like I said, it’s been in one landowner’s hands for a very long time. It’s kind of a wilderness area out there. It hasn’t had a lot of human interaction. There’s lots of wildlife. So we want to be very mindful about how we open that up, though we’ve been spending the last year or two doing some very overarching baseline assessments and conservation easement writing. We’ve done a forest health plan. We’ve worked on the watershed plans. We have a grazing plan. And so now we’re going to take all these plans, put them together, and put an overarching management plan together for the property, which is going to include some recreation. We’ve done several open houses and several surveys with the community, but we do hope to still engage with the community on the recreation plan coming forward. Some stakeholder meetings will be coming up here in the near future, then work session with council, and then we’ll adopt those final plans and make a plan for cutting that ribbon here soon. Going back in time just a few weeks, and traveling across the county towards the southeast: the Ure Ranch was formally acquired by Summit County in December 2025. This transferred 835 acres, split between five distinct parcels, into county ownership and kickstarted the process of placing each parcel under a conservation easement. As you enter the Kamas Valley on the east side, driving along State Route 248, you’d pass the Ure Ranch with most of the total area on the south side of 248. Who gave this ranch its iconic name, and what can you tell us about the ranch’s history? The Ure Ranch is named for the Ure family: a historic family in the Kamas Valley. They’ve been there since 1892, so 130 years this family has been on the property. They’ve run a dairy farm, different cattle operations over the years, and there were sheep there for a small minute. But that entire time it’s been ranched by that family and handed down through the family over those years. We definitely want to express our sincere gratitude to the Ure family for entrusting their legacy to Summit County and working alongside us towards this conservation goal. With that in mind, what natural resources and features can we protect now that the property is in public hands, and what changes might the public see in the coming years? So first and foremost, I think the protection of this ranch was important for us to preserve the rural quality of eastern Summit County, to keep agriculture on the land, and to keep producers on the land. So really protecting that use of the property — the historic use of the property — but also the watershed. These ranches are flood irrigated. They have great connection to the amount of water that gets into the Weber River, which then passes all the way down to the Great Salt Lake. And the Kamas Meadow is just a great big sponge. If you take that water out of the sponge, it dries up. So we really want to keep the water on the land. We want to keep the land in working hands, and protect that habitat, that resource. I think people forget about the fact that agricultural lands really serve as spaces for migrating birds like the cranes that come through every year. They nest out in those fields. They use those open spaces. It’s also winter habitat for mule deer and elk, and we have sage grouse populations out there as well. So I think there’s a lot of habitat that we’re protecting. We’re protecting a lot of heritage. There is Native American culture that we found on the property as well relics of tipi rings and different flakes that we found out there. And so we want to preserve that history as well and keep that green space open in our valleys. Are there any partners we can shout out that help make this acquisition happen? Yeah, absolutely! We couldn’t have done this without the partners that we have. Summit Lands Conservancy, first and foremost, they’ve been at the table with us from day one. Bringing in different federal grants — they did some application and we did some applications. Summit Lands worked on that North Meadows piece. We also received funding from the State of Utah’s Outdoor Recreation Initiative and the state’s Land and Water Conservation funds. So we had a lot of different funding streams that went in this to create that layer cake of funding that was needed to purchase this property. Just because I think the public would like to know, how much did the total purchase price end up being? $25 million was the final purchase price on the Ure Ranch. Thank you so much for giving such great background on these two historic properties and sharing a glimpse of their respective futures. Before we end, what’s the status of the Open Space Bond? Is there any funding left to acquire more conservation easements or properties? So with really great excitement, we’d like to announce that we have preserved almost 16,000 acres with the bond funds so far, and we do have money left! We’ve been really successful at leveraging those dollars. So with the funds that we have left, we are putting a shout out to the community. If you have land that you would like in conservation, or if you have neighbors that have land, reach out to us. Fill out an NOI, which is a notice of intent, that can be found on our website. That just gives us an idea of your property, and we can evaluate that. Yes we do have funding left over, and we do hope to get that back into more conservation lands. Whether you’re a land owner or just a local resident, how can one get involved with these conservation projects or maybe weigh in on future land acquisitions? We do have a formal board that helps determine the qualifications for funding, and that’s our OSAC board. We just recently onboarded three new members, so those opportunities come about every couple of years. Keep your eyes out if you are interested in being part of our formal board. Otherwise, you know, always can reach out to us via email or phone call, but if you’re just curious about the properties, please sign up for our newsletter. There’s a link on the lands page that you can get information. We’ll have different stakeholder meetings and public engagement opportunities to weigh in on the final management plans for both the 910 and the Ure Ranch, and we always have just different events that are going to be held. Right now, we are only holding those events on the 910 Ranch. The Ure Ranch is currently being leased back to the Ure family for another year, so it technically is still in their hands for one more year. But into the future, we’ll have events on that property. We do different kind of walks — birding hikes and education and vegetation walks — so can always engage with the Natural Resources Department with those things. Perfect! We’ll have links to all those pages as well as a way to sign up for the newsletter in our show notes. I just want to say thank you again, Jess, for joining the podcast. Best of luck in 2026 we hope to have you back with more good news in the future.

Slovenski škofje na avdienci pri papežu. Podarili so mu mašni plašč, mitro in štolo z idrijsko čipko.S kakšnimi izzivi se srečujejo katehisti v mariborski nadškofiji?Papež odgovarja katehistinji v Švici: Ure, namenjene pripravi na veroučna srečanja otrok in mladih niso nikoli izgubljene, nekoristne, tudi če je udeležencev zelo malo.

En este episodio de CQ en Frecuencia nos metemos de lleno en una de esas historias que nos recuerdan por qué la radioafición es tan especial. Bajo el título “Un novato en la corte del CQ WW CW”, escuchamos el recorrido de varios compañeros que, por primera vez, han decidido enfrentarse al reto del Charlie Whiskey en el mayor concurso del mundo. Desde la preparación, los nervios y las dudas, hasta la emoción del primer run y la satisfacción final, acompañamos sus voces en un auténtico viaje sonoro dentro del radioclub ACRAM de Molins de Rei. Además, charlamos con Rubén Misa, EA1RBP, para conocer todos los detalles de la activación EG1NV, y descubrimos la historia detrás de esta iniciativa para difundir la Navidad de Vigo que tantos comentarios ha generado. Y para terminar, os anunciamos la próxima charla en el canal de URE: “Modus Operandi: QRP”, impartida por Segis, EA4CS, el miércoles 3 de diciembre a las 19:30 CET. Una oportunidad perfecta para aprender sobre esta filosofía de baja potencia que engancha a tantos operadores. Un episodio lleno de experiencias reales, aprendizaje, compañerismo… y mucha, mucha radio. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ NOTAS DEL EPISODIO - Charla QRP de EA4CS en Youtube de URE https://www.youtube.com/watch?v=fEvj1eVwY-I - Documento del nivel Beginner en CW Academy (Catalán) https://cwops.org/wp-content/uploads/2025/08/Beginner-curriculum-CA.pdf - QRZ de EG1NV https://www.qrz.com/db/EG1NV Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis visitar nuestra web: https://cqenfrecuencia.com

Você sabe o que é uma URE? A URE é uma unidade de recuperação energética que converte resíduos urbanos em energia elétrica ou térmica. A primeira da América Latina, está em Joinville, Santa Catarina. Sobre o assunto, neste episódio do Insights, conversamos com Ugino Nolli Júnior, CFO da Ambiental Limpeza Urbana e Saneamento, companhia responsável pelo projeto e que atua em mais de 100 cidades catarinenses. Além disso, ele traz detalhes sobre os vários programas possíveis com o modelo de concessão em que a empresa trabalha. Quem também participa é o Rafael Cacela, head do Bradesco Corporate em Joinville. A apresentação é da Priscila Forbes, banker do Bradesco Global Private Bank. Acompanhe! O conteúdo a seguir exposto pela empresa convidada não representa, necessariamente, a opinião e as práticas utilizadas pelo Bradesco. #lixo #resíduos #ambiental #esg #COP30 #COP #desenvolvimentosustentavel #meioambiente #mudançasclimaticas #aterroSee omnystudio.com/listener for privacy information.

En este episodio de CQ en Frecuencia nos acompañará Gaspar Miró, EA6AMM, coordinador global del Intruders Watch System, para descubrir cómo funciona el sistema internacional encargado de monitorizar y documentar aquellas señales que aparecen dentro de las bandas de radioaficionado sin estar autorizadas. Gaspar nos explica cómo se rastrean estas señales, qué herramientas se utilizan, qué tipo de transmisiones suelen detectarse y cómo se organiza el flujo de información entre observadores, coordinadores regionales y entidades reguladoras. Es un trabajo meticuloso, constante y silencioso que permite mantener una visión clara de lo que ocurre en el espectro. Pero también hablamos de sus límites: este sistema no tiene capacidad sancionadora, ni persigue directamente a quienes generan estas señales. Su función es identificar, registrar e informar. Y, como veremos, incluso cuando la documentación es rigurosa, actuar resulta muy complicado, especialmente en el caso de emisiones de origen militar, donde la intervención de las autoridades suele ser prácticamente inviable. Un episodio para escuchar con atención, donde descubrimos qué sucede cuando afinamos el oído y observamos todo aquello que —aunque muchas veces pasa desapercibido— nos revela una realidad fascinante del espectro radioeléctrico. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ NOTAS DEL EPISODIO - Newsletter del IARU IWS Octubre 2025 https://www.iaru-r1.org/2025/iaru-iws-newsletter-october-2025/ - IARU IWS en URE.es (Contacto) https://www.ure.es/iaru-iws/ - Charla sobre el IARU IWS en el canal de Youtube de URE https://www.youtube.com/watch?v=lHo4fyCJORU - La UHF en peligro (Episodio 124) https://www.youtube.com/watch?v=4Gg0ZpQ0sgY Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis de visitar nuestra web: https://cqenfrecuencia.com

Rusty Egan in conversation with David Eastaugh https://rustyeganpresents1.bandcamp.com/ https://www.amazon.co.uk/Rusty-Egan-Autobiography/dp/0857162934 https://www.youtube.com/watch?v=OZAM6TFMvAc https://www.mixcloud.com/rustyegan/ Egan was the drummer of British new wave band Rich Kids, from its inception in March 1977, until its disbandment in December 1978, along with former Sex Pistols bassist Glen Matlock (bass and vocals), Steve New (guitar and vocals), and Midge Ure (guitar, vocals, and keyboards). Egan continued working with Ure, and later collaborated with The Misfits, Skids and Shock, and well as being a founding member of Visage. He played drums on a remixed version of Phil Lynott's song "Yellow Pearl", which the BBC used as the Top of the Pops theme tune from 1981 to 1986.  

En entrevista para MVS Noticias con Luis Cárdenas, Arturo Ávila, diputado de Morena, Luisa Gutiérrez Ureña, presidenta del PAN en CDMX y Laura Ballesteros, diputada de MC, hablaron sobre los desastres naturales.See omnystudio.com/listener for privacy information.

Det är två smått chockade poddare som tar sig an den definitiva segern mot de reagerande av svenska mästarna. Vad hände egentligen i vinsten mot Malmö? Viktor och Eskil pratar framtid för Ure och Walta (akta korsbandet i finska landslaget) och om att förlora mot bottenlag och vinna mot topplag. Eskil berättar även om tryggheten i att lyssna på mål från Studans toaletter.Röster i avsnittet: Eskil Höglund och Viktor Tullgren.

From the Thames to the Tigris, the Ure to the Euphrates, rivers have flowed through the history of humanity, shaping our civilisations and sustaining our species. Robert Macfarlane and Elif Shafak illuminate the life-giving force of rivers, the stories they have inspired, and explore the crucial question of how humans can coexist with the natural world on which our survival depends. From the Epic of Gilgamesh to the gods of old, from the ancient Euphrates to the Thames of today, from lost rivers buried deep beneath our feet to the revival of nature on our own doorsteps, Elif and Robert reveal the intricate tapestry woven from human and natural history, and the resilience of nature, memory, and storytelling. On the cusp of today's chaos, in a world balanced between hope and despair, Elif and Robert reveal how we can fight against apathy, insist upon hope, and protect the natural world around us for generations and stories to come. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Sesión de preguntas y respuestas en la Conferencia que se llevó a cabo en Santo Domingo (Rep. Dominicana) en la Universidad Pedro Henríquez Ureña en septiembre de 2025 por parte del Dr. Manuel Sans Segarra.

Ure behøver ikke altid være 'gode' køb, der stiger i værdi og anses som investeringer. Nogle gange må et ur også gerne bare være sjovt. Det taler Euromans urredaktør, Brian Lykke, og urekspert Kristian Haagen om i dette afsnit af 'Watch Me'.Afsnittet er sponsoreret af Tradera.

Paco Ureña indulta el toro Diablillo de la ganadería de Daniel Ruiz y sale a hombros con Roca Rey y Manuel Caballero el día de su alternativa en la Feria de la Virgen de los Llanos de Albacete. Ureña y Daniel Ruiz comentan en Clarín cómo ha sido esta tarde histórica. Uceda Leal y Tomás Rufo triunfan con los de Victorino Martín en Valladolid, al igual que Ismael Martín en Salamanca, y Daniel Luque y Marco Pérez en Arles. El novillero portugués Tomás Bastos gana el Alfarero de Oro de Villaseca de la Sagra y cuenta sus impresiones en el programa. Escuchar audio

Ime tedna je postal Béla Szomi, literat, glasbenik, učitelj osnovnošolske fizike in velik ljubitelj astronomije, ki v osrčju Goričkega, v Šalovcih, organizira astronomske tabore. Ti mladim iz vse Slovenije astronomijo že 25 let približujejo na praktičen in prijazen način. Ob tem je avtor številnih knjig in delovnih zvezkov, njegovi učenci pa dosegajo odlične rezultate na področjih logike in astronomije.Kandidatki sta bili še: Alenka Jensterle Doležal, pisateljica, prevajalka in literarna zgodovinarka, ki je za pesniško zbirko Ure in one: Otrokom in pesnicam prejela pesniško nagrado kresnice 2025. Izjemna poznavalka literature od leta 2002 živi na Češkem, kjer na Karlovi univerzi v Pragi predava slovensko književnost. Organizirala je tudi več slovenističnih konferenc.  Katarina Bogdanović – Kukla, glasbenica, scenaristka in režiserka filma Fantasy, ki je svetovno premiero doživel na odmevnem 78. filmskem festivalu v Locarnu, z njim zdaj tekmuje tudi za nagrado Srce Sarajeva. Celovečerni prvenec je nadaljevanje njenega kratkega filma Sestre, za katerega je pred leti prejela glavno nagrado na prestižnem festivalu v Clermont-Ferrandu. Foto: arhiv Béle Szomija

Pesniško nagrado kresnice 2024 je prejela Alenka Jensterle Doležal za pesniško zbirko Ure in one: Otrokom in pesnicam. Občina Sežana pa je podpisala pogodbo za prenovo domačije pesnika Srečka Kosovela v Tomaju, ki je potrebna, ker so zaradi podirajočega zidu ob cesti skozi Tomaj na hiši nastale razpoke. Te je potrebno sanirati še pred letom 2026, ki je bilo razglašeno za Kosovelovo leto.

Pesniško nagrado kresnice 2024 je prejela Alenka Jensterle Doležal za pesniško zbirko Ure in one: Otrokom in pesnicam. Občina Sežana pa je podpisala pogodbo za prenovo domačije pesnika Srečka Kosovela v Tomaju, ki je potrebna, ker so zaradi podirajočega zidu ob cesti skozi Tomaj na hiši nastale razpoke. Te je potrebno sanirati še pred letom 2026, ki je bilo razglašeno za Kosovelovo leto.

El Dr. José Antonio Gutiérrez Ureña, cirujano oncólogo pediatra en el Hospital Civil de Guadalajara en Jalisco, México, aborda en esta cápsula la importancia de un acercamiento multidisciplinario y unitario para la cura del cáncer infantil.Gracias al trabajo colaborativo, se ha reafirmado que la participación activa del cirujano oncólogo pediatra es clave para asegurar un diagnóstico oportuno, realizar procedimientos como los accesos vasculares, y brindar acompañamiento ante posibles complicaciones a lo largo del tratamiento.Esta presentación se realizó en el marco del 30º Congreso Internacional de la Agrupación Mexicana de Oncohematología Pediátrica, llevado a cabo del 2 al 5 de julio en la Ciudad de México.Fecha de grabación: 03 de julio de 2025.  Este contenido se basa en la interpretación crítica de la evidencia científica disponible, así como en la experiencia clínica del o los ponentes como profesionales de la salud en instituciones de referencia.Para profundizar en los conceptos discutidos, se recomienda al profesional de la salud consultar literatura científica vigente, guías clínicas internacionales y la normatividad aplicable en su país.Material exclusivo para profesionales de la salud. Este material ha sido desarrollado únicamente con fines educativos e informativos y no tiene la intención de sustituir el juicio clínico de los profesionales de la salud.Las opiniones y declaraciones presentadas en este contenido son responsabilidad exclusiva de los ponentes y no reflejan necesariamente la postura institucional de ScienceLink ni de terceros mencionados. La información presentada se basa en el conocimiento y la experiencia profesional de los ponentes. La veracidad, exactitud y actualidad científica de los datos son de su exclusiva responsabilidad. Así mismo garantizan que el contenido utilizado no infringe derechos de autor de terceros y asumen toda responsabilidad por su uso.Se deberán de revisar las indicaciones aprobadas en el país con estricto apego al marco regulatorio aplicable para cada uno de los tratamientos y medicamentos comentados.

En entrevista para MVS Noticias con Daniel Guerra, en ausencia de Ana Francisca Vega, Luisa Gutiérrez Ureña, presidenta del PAN CDMX, habló sobre critica del plan de Clara Brugada contra la gentrificación por improvisado y sin sustento.See omnystudio.com/listener for privacy information.

En este segundo especial de verano nos adentramos en el IARU HF World Championship 2025, una de las grandes citas del año para los radioaficionados a nivel mundial. Hablamos sobre la estación nacional ED0HQ, que representa a URE en este prestigioso concurso. Para ello contamos con la participación de EA5U, operador habitual y miembro del equipo de coordinación de la estación. Además, conversamos con Juan Hidalgo (EA8RM), ganador individual de la pasada edición del campeonato. Nos comparte su enfoque estratégico, cómo se prepara para este tipo de competiciones y lo que significa para él este reconocimiento. Una charla centrada en la competición, la técnica, el trabajo en equipo y la pasión por la radioafición. Ideal para quienes estén pensando en participar este año o simplemente quieran conocer más sobre cómo se vive un evento de este calibre desde dentro. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ Enlaces de interés • Información sobre ED0HQ y el concurso: https://www.ure.es/ed0hq-iaru-hf-world-championship-2025/ • Sitio oficial del IARU HF World Championship: https://www.arrl.org/iaru-hf-world-championship • EA3IPX participando en el IARU HF Championship 2024 https://www.youtube.com/watch?v=EkKPU5IRlGk Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis de visitar nuestra web: https://cqenfrecuencia.com No olvides el like, subscribirte y/o darle a la campanita para no perderte ningún episodio de nuestro podcast! Nos encontrarás también en Spotify y Youtube.

En este primer episodio especial de verano exploramos la línea gris en radioafición: ¿qué es, cuándo ocurre y por qué es tan beneficiosa para los contactos DX? Hablamos de su impacto en la propagación y cómo aprovechar este fenómeno natural en nuestras transmisiones. También escuchamos fragmentos del Concurso de Su Majestad el Rey, organizado por URE, comentamos su dinámica y compartimos algunos de los contactos realizados. Además, nos vamos al aire libre con una activación POTA desde las impresionantes Islas Cíes, en pleno Parque Nacional Marítimo-Terrestre de las Islas Atlánticas de Galicia. Revivimos la experiencia, los retos, y por supuesto, ¡los QSOs! Antenas listas, log encendido y ¡dale al PTT! Todo esto y más, en CQ en Frecuencia. ¿Nos apoyas para que podamos seguir haciendo este podcast? Puedes apoyarnos en QRP con 1,99€ al mes o un poco más de potencia en QRO, con 5,99€ al mes aquí: https://cqenfrecuencia.com/apoyar/ Envía tus preguntas, propuestas de temas o lo que quieras: https://cqenfrecuencia.com/contacto/ O en nuestro canal de Telegram: https://t.me/cqenfrecuencia Y no olvidéis de visitar nuestra web: https://cqenfrecuencia.com No olvides el like, subscribirte y/o darle a la campanita para no perderte ningún episodio de nuestro podcast! Nos encontrarás también en Spotify y Youtube.

FRUIT LOOPS This week is a review of our mini-series of Walking on Water as a prophecy of the Greater Exodus. Walking on Water has been a mini-series full of encouragement and hope. It grew from this verse in the Song of Songs: "Awake, O north wind, And come, wind of the south; Make my garden breathe out fragrance, Let its spices be wafted abroad. May my beloved come into his garden And eat its choice fruits!” (4:16) To wrap up our series, let's review some key points. First, the walk through the Reed Sea is connected to the separation and gathering of waters at the Creation in Genesis One as well as the Tree of Life and the River of Life in Revelation. That's quite a swim, so Baruch HaShem we can walk on water! What those Creation and Revelation bookends have in common is fruit trees along the water. This fruit symbolism appears in natural cycles, which reflect fruit cycles in their spiritual cycles. The natural world is merely the parable of the spiritual world, but by studying the creation, we can see the spiritual fruit cycles to which we will be in perfect tune in the millennial kingdom of Yeshua. This is one reason it is so important to study and practice the feasts of Scripture, which are themed around agricultural themes. Israel works the fields to produce natural fruits which are offered as tithes, firstfruits, and offerings. The natural is elevated to the spiritual realm where it is perfected, just as those resurrected from the dead will be planted mortal, yet raised immortal, fully equipped to function in either the natural or spiritual world. The feasts of Adonai loop year after year, offering believers an opportunity to be nourished by His fruit loops. No artificial dyes, added sugar, or whatever else it is that makes Froot Loops bad for you. This is fruit for those entering the Kingdom as little children, needing nourishment for maturity when they emerge from the water: Bahya writes. When they were walking in the sea and their children cried, the mother took an apple or a pomegranate and gave it to the child. There were apple trees and other fruit in the sea. The Holy One made them grow quickly and had fruits in the sea. *Bahya, Exodus, 14:22. [Tze'enah Ure'enah, Beshalach] *The Bahya text is a reference to Midrash Rabbah to Shemot 21§10 (Exodus 14:21-22) The trip over the water-and-earth-bridge of the sea provided a taste of Eden. Not a complete transition to the Garden, but a brief experience, like their everwear clothes and sandals, food, and water. What did the water bridge provide? It lifted their feet from the natural earth, supplying a cushion of purifying water for the swift journey. Things that ascend to the Garden in a physical body must pass through fire or water to purify them for holy use. “You shall be holy, for I am holy.” If we sanctify ourselves on earth, Adonai sanctifies and perfects us in heaven. It is our duty, and it allows the world to be enticed by our odor of holiness instead of despairing that a holy walk is impossible or not even a fruitful one. We die to the sin slavery of the natural body, yet we live according the resurrection spirit of Yeshua. We have available the washing of water by the Word. This might explain Yeshua's washing of the disciples' feet...they would experience the supernatural, like Philip's rapid translation after he witnessed to the Ethiopian.  Our immersion in the water of the Word in the Torah cycles and feasts is like walking in Fruit Loops. As the mothers of Israel took fruits from the walls of water in the Reed Sea on the journey, so we enjoy the fruits of the Ruach when we enter the Kingdom as a little child. As we mature, we also bear fruit to give to others who are maturing by the River of Life, for we are a part of the Tree of Life. The crossing of the Reed Sea recalled the Creation, yet according to the Song of the Sea,

Con el Día de Castilla-La Mancha, el Corpus o las vacaciones de verano a la vuelta de la esquina, hablamos con Ángel Ureña, de la Correduría de Seguros E2K, para qué nos aconseje cómo afrontar esta época del año y que estemos lo suficientemente cubiertos

A petición popular, ya que muchos preferís escucharlo en el habitual formato podcast, os dejo aquí el audio en formato al que estamos acostumbrados de la charla que el pasado miércoles se emitió en el canal de youtube de URE, la Unión de Radioaficionados Españoles, sobre el podcast CQ en Frecuencia. Quien quiera ver la charla - que de todo ha de haber en la viña del señor... - os dejo el enlace a youtube también: https://www.youtube.com/watch?v=I2YhGh0mxUM

Jeff Blair and Kevin Barker kick off today's show teeing up the Blue Jays' opportunity to get back on track in their series opener at Angel Stadium. The boys take a closer look at Bo Bichette's lack of power, José Ureña's first start for the Jays, and how to attack opposing starter Tyler Anderson. Caleb Joseph (25:10), former MLB catcher turned Blue Jays Central analyst, joins the conversation to share his view on Ureña's strengths and weaknesses on the mound. Caleb also chats about his experience catching Anderson in Seattle, along with some reasons for optimism and concern surrounding the Jays' offence.The views and opinions expressed in this podcast are those of the hosts and guests and do not necessarily reflect the position of Rogers Sports & Media or any affiliates.

Ureña dañó la noche para el embajador que ya saboreaba la victoria en el Llano. Aquí la entrevista de Pereira en Blog Deportivo.See omnystudio.com/listener for privacy information.

"If I Was" Midge Ure is a one-man highlight machine. The Scottish born Ivor Novello Award winning musician was in the pop band Silk, the post-punk outfit Rich Kids with Glen Matlock of the Sex Pistols, the synth band Visage, the rock band Think Lizzy and the new wave band Ultravox. If you were wondering if Ure has range, the answer is: yes. Aside from co-writing Band Aid's Do They Know It's Christmas with Bob Geldof, helping organize the Nelson Mandela 70th Birthday Tribute, being the musical director of the Prince's Trust concerts, organizing Live 8 concerts, being appointed the Order of The British Empire, receiving five honorary Doctor of Arts degrees by esteemed universities, and being an Ambassador for Save the Children, Ure has also had a successful solo career, releasing close to ten marvelous albums. Not only that, but he's an author, he's been on Celebrity Master Chef and he turned down an invitation to be in the Sex Pistols. His latest effort is Live at the Royal Albert Hall, a show that was recorded back in April of 2023 and it's just wonderful. In recent years, Ure along with keyboardist Charlie Round-Turner have figured out how to play songs that have a lot of sonic architecture and replicate them in two-man band form. The results are rich and deeply satisfying and Ure will be hitting the road in this Band In A Box format in May for a North American tour. But in the meantime, he's stopped by the podcast for a chat. http://www.midgeure.co.uk www.stereoembersmagazine.com (http://www.stereoembersmagazine.com) www.bombshellradio.com (http://www.bombshellradio.com) www.alexgreenbooks.com (http://www.alexgreenbooks.com) Stereo Embers Email: editor@stereoembersmagazine.com (mailto:editor@stereoembersmagazine.com) IG: @emberspodcast Bluesky: @emberspodcast

Die jongste vyandighede tussen Israel en Hezbollah toets die grense van verlede week se reeds brose skietstilstand-ooreenkoms. Ure nadat Hezbollah Maandag twee mortiere na 'n Israeliese militêre buitepos afgevuur het, het Israel sy grootste reeks lugaanvalle uitgevoer sedert die wapenstilstand in werking getree het. Filippo Grandi, vir VN se hoë kommissaris vir vlugtelinge sê ‘n ineenstorting van die skietstilstand sal katastrofies wees.

En mesa de debate para MVS Noticias con Luis Cárdenas, el aborto y su posible eliminación como delito fue el centro de la discusión entre Luisa Gutiérrez Ureña, consejera nacional del PAN, y Sofía Provencio, presidenta del Consejo Consultivo de Movimiento Ciudadano.See omnystudio.com/listener for privacy information.

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

Ser zurdo no es un defecto, enfermedad o capricho de la persona, sino una diversa forma de ser de las personas, por lo que es importante crear conciencia de respeto y no discriminación a estas personas y generar las condiciones de acceso a oportunidades a la educación, al trabajo y en todas las áreas de la sociedad.El 13 de agosto se conmemora el día de las personas zurdas. En este podcast de El Expresso de las 10:00 escucha a la Dra. Mónica Ureña quien nos comparte desde el punto de vista de las neurociencias, cómo funciona el cerebro de los zurdos, que dificultades enfrentan en la vida cotidiana y que ventajas pueden desarrollar.

El cerebro, con un peso promedio de 1.4 kilogramos, es un órgano fascinante que crece, madura y luego se modifica a partir de los 40 años. Aunque toma mejores decisiones con la edad, Estos cambios son universales en todos los seres humanos, sin importar su cultura, geografía o etnia. Al nacer, tenemos 100 mil millones de neuronas que, con el tiempo, forman redes neuronales especializadas, permitiéndonos experimentar una amplia gama de emociones y recuerdos. En este podcast de El Expresso de las 10 te invitamos a explorar lo que ocurre en nuestro cerebro y sistema nervioso en situaciones de la vida cotidiana, con la compañía de la Doctora en Ciencias Biomédicas con orientación en Neurociencias Mónica Ureña, Jefa del departamento de Biología Molecular y Celular del Centro Universitario de Ciencias Biológicas y Agropecuarias (CUCBA)

En un mundo donde las enfermedades neurodegenerativas están en aumento, la neuroprotección emerge como un campo en la medicina moderna. El término neuroprotección hace referencia a cualquier maniobra terapéutica que logre mantener la integridad de la función neuronal y evitar la muerte celular secundaria y la isquemia tras la lesión neuronal.El deterioro cognitivo y funcional del sistema nervioso es un problema de salud pública: Las demencias, el alzhéimer, Parkinson, hipoxia en recién nacidos, secuelas de covid 19 o traumatismos craneoencefálicos, son algunos ejemplos. En Este podcast de El Expresso de las 10 escucha a la Doctora Mónica Ureña quien nos comparte sus conocimientos en torno a la neuroprotección para mantener la función neuronal.

La actriz Mary Ure fue la escogida para representar a la niña de El Exorcista en su versión teatral. En aquellos momentos, sorprendió que el papel se le adjudicara a Ure, pues era una actriz ya veterana de 42 años. Sin embargo, el 2 de abril de 1975 se estrenó en Londres la obra y tuvo gran éxito. A la mañana siguiente, el cuerpo inerte de Ure fue encontrado sobre la cama del hotel donde se hospedaba, con los brazos en cruz, cortes y rasguños por todo el cuerpo y restos de vómito por todas partes. Nunca se ha vuelto a representar El exorcista en una obra teatral. Iker Jiménez y Carmen Porter nos cuentan todos los entresijos de esta historia y de la maldición que supuestamente arrastra todo lo que tiene que ver con El exorcista. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

British musician Steve Harley, whose glam-rock band Cockney Rebel had an enduring hit with the song Make Me Smile (Come Up and See Me), has died at the age of 73. Harley said late last year he was being treated for “a nasty cancer”. Born in London in 1951, Harley worked as a trainee accountant and as journalist on local newspapers, and began his performing career at London folk clubs. He formed Cockney Rebel, which released a debut album The Human Menagerie in 1973 before foundering over creative differences. With a new line-up and rebranded as Steve Harley and Cockney Rebel, the band released the 1975 album The Best Years of Our Lives, which contained Harley's biggest hit. With its barbed lyrics – aimed at Harley's former bandmates – and infectiously catchy chorus, the Alan Parsons-produced Make Me Smile topped the United Kingdom singles chart. It went on to be covered scores of times and was used on countless soundtracks, including in the 1997 film The Full Monty and in ads for Carlsberg beer and department store Marks and Spencer. Harley also sang the title song of Andrew Lloyd Webber's musical The Phantom of the Opera alongside Sarah Brightman when it was released as a single in 1986. He was originally cast in the title role for the stage musical but was replaced by Michael Crawford. Ultravox frontman Midge Ure, who produced Harley's 1982 track I Can't Even Touch You, called him a “true ‘working musician'”. “He toured until he could tour no more, playing his songs for fans old and new,” Ure wrote on social media. “My thoughts go out to Dorothy and his family at this very sad time. Our songs live on longer than we ever can”. Harley is survived by his wife Dorothy, children Kerr and Greta and four grandchildren.

Zdravo. Ta teden imamo za vas prav posebno epizodo, v kateri se pogovarjamo s človekom, ki je kultno trilogijo v petih delih, ki jo tako radi prebiramo in se o njej pogovarjam že dvesto tednov, lastnoročno pripeljal v našo malo podalpsko državico. Uganili ste, z nami je bil dr. Alojz Kodre, ki se je z nami pogovarjal o Štoparcu, fiziki in sploh vsem.

Professor Emeritus of Wildlife Science at the University of Washington, John Marzluff, discusses his highly acclaimed book “Gifts of the Crow: How Perception, Emotion, and Thought Allow Smart Birds to Behave Like Humans.”Then, Zach Frankel, Executive Director at the Utah Rivers Council shares his concerns about proposed laws on Utah's Capitol Hill that he says will lead to development without public oversight or transparency. And Summit County Lands and Natural Resources Director Jess Kirby has updates on the 910 and Ure ranches.

In Colonial Fantasies, Imperial Realities: Race Science and the Making of Polishness on the Fringes of the German Empire, 1840-1920 (Ohio University Press, 2019), Lenny Ureña Valerio offers a transnational approach to Polish-German relations and nineteenth-century colonial subjectivities. She investigates key cultural dynamics in the history of medicine, colonialism, and migration that bring Germany and Prussian Poland closer to the colonial and postcolonial worlds in Africa and Latin America. She also analyzes how Poles in the German Empire positioned themselves in relation to Germans and native populations in overseas colonies. She thus recasts Polish perspectives and experiences, allowing new insights into identity formation and nationalist movements within the German Empire. Crucially, Ureña Valerio also studies the medical projects and scientific ideas that traveled from colonies to the German metropole, and vice versa, which were influential not only in the racialization of Slavic populations, but also in bringing scientific conceptions of race to the everydayness of the German Empire. As a whole, Colonial Fantasies, Imperial Realities illuminates nested imperial and colonial relations using sources that range from medical texts and state documents to travel literature and fiction. By studying these scientific and political debates, Ureña Valerio uncovers novel ways to connect medicine, migration, and colonialism and provides an invigorating model for the analysis of Polish history from a global perspective. Lenny A. Ureña Valerio received her BA in history at the University of Puerto Rico and her PhD in Central/East European history from the University of Michigan in Ann Arbor. Her dissertation, “The Stakes of Empire: Colonial Fantasies, Civilizing Agendas, and Biopolitics in the Prussian-Polish Provinces, 1840-1914,” was awarded the Distinguished Dissertation Award in Polish Studies by the Polish Institute of Arts and Sciences of America (PIASA) in 2010. Colonial Fantasies, Imperial Realities is the winner of the 2020 Kulczycki Book Prize in Polish Studies and honorable mention for the 2020 Heldt Prize for the best book by a woman in Slavic/East European/Eurasian Studies, awarded by the Association for Women in Slavic Studies. 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

In Colonial Fantasies, Imperial Realities: Race Science and the Making of Polishness on the Fringes of the German Empire, 1840-1920 (Ohio University Press, 2019), Lenny Ureña Valerio offers a transnational approach to Polish-German relations and nineteenth-century colonial subjectivities. She investigates key cultural dynamics in the history of medicine, colonialism, and migration that bring Germany and Prussian Poland closer to the colonial and postcolonial worlds in Africa and Latin America. She also analyzes how Poles in the German Empire positioned themselves in relation to Germans and native populations in overseas colonies. She thus recasts Polish perspectives and experiences, allowing new insights into identity formation and nationalist movements within the German Empire. Crucially, Ureña Valerio also studies the medical projects and scientific ideas that traveled from colonies to the German metropole, and vice versa, which were influential not only in the racialization of Slavic populations, but also in bringing scientific conceptions of race to the everydayness of the German Empire. As a whole, Colonial Fantasies, Imperial Realities illuminates nested imperial and colonial relations using sources that range from medical texts and state documents to travel literature and fiction. By studying these scientific and political debates, Ureña Valerio uncovers novel ways to connect medicine, migration, and colonialism and provides an invigorating model for the analysis of Polish history from a global perspective. Lenny A. Ureña Valerio received her BA in history at the University of Puerto Rico and her PhD in Central/East European history from the University of Michigan in Ann Arbor. Her dissertation, “The Stakes of Empire: Colonial Fantasies, Civilizing Agendas, and Biopolitics in the Prussian-Polish Provinces, 1840-1914,” was awarded the Distinguished Dissertation Award in Polish Studies by the Polish Institute of Arts and Sciences of America (PIASA) in 2010. Colonial Fantasies, Imperial Realities is the winner of the 2020 Kulczycki Book Prize in Polish Studies and honorable mention for the 2020 Heldt Prize for the best book by a woman in Slavic/East European/Eurasian Studies, awarded by the Association for Women in Slavic Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

In Colonial Fantasies, Imperial Realities: Race Science and the Making of Polishness on the Fringes of the German Empire, 1840-1920 (Ohio University Press, 2019), Lenny Ureña Valerio offers a transnational approach to Polish-German relations and nineteenth-century colonial subjectivities. She investigates key cultural dynamics in the history of medicine, colonialism, and migration that bring Germany and Prussian Poland closer to the colonial and postcolonial worlds in Africa and Latin America. She also analyzes how Poles in the German Empire positioned themselves in relation to Germans and native populations in overseas colonies. She thus recasts Polish perspectives and experiences, allowing new insights into identity formation and nationalist movements within the German Empire. Crucially, Ureña Valerio also studies the medical projects and scientific ideas that traveled from colonies to the German metropole, and vice versa, which were influential not only in the racialization of Slavic populations, but also in bringing scientific conceptions of race to the everydayness of the German Empire. As a whole, Colonial Fantasies, Imperial Realities illuminates nested imperial and colonial relations using sources that range from medical texts and state documents to travel literature and fiction. By studying these scientific and political debates, Ureña Valerio uncovers novel ways to connect medicine, migration, and colonialism and provides an invigorating model for the analysis of Polish history from a global perspective. Lenny A. Ureña Valerio received her BA in history at the University of Puerto Rico and her PhD in Central/East European history from the University of Michigan in Ann Arbor. Her dissertation, “The Stakes of Empire: Colonial Fantasies, Civilizing Agendas, and Biopolitics in the Prussian-Polish Provinces, 1840-1914,” was awarded the Distinguished Dissertation Award in Polish Studies by the Polish Institute of Arts and Sciences of America (PIASA) in 2010. Colonial Fantasies, Imperial Realities is the winner of the 2020 Kulczycki Book Prize in Polish Studies and honorable mention for the 2020 Heldt Prize for the best book by a woman in Slavic/East European/Eurasian Studies, awarded by the Association for Women in Slavic Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

In Colonial Fantasies, Imperial Realities: Race Science and the Making of Polishness on the Fringes of the German Empire, 1840-1920 (Ohio University Press, 2019), Lenny Ureña Valerio offers a transnational approach to Polish-German relations and nineteenth-century colonial subjectivities. She investigates key cultural dynamics in the history of medicine, colonialism, and migration that bring Germany and Prussian Poland closer to the colonial and postcolonial worlds in Africa and Latin America. She also analyzes how Poles in the German Empire positioned themselves in relation to Germans and native populations in overseas colonies. She thus recasts Polish perspectives and experiences, allowing new insights into identity formation and nationalist movements within the German Empire. Crucially, Ureña Valerio also studies the medical projects and scientific ideas that traveled from colonies to the German metropole, and vice versa, which were influential not only in the racialization of Slavic populations, but also in bringing scientific conceptions of race to the everydayness of the German Empire. As a whole, Colonial Fantasies, Imperial Realities illuminates nested imperial and colonial relations using sources that range from medical texts and state documents to travel literature and fiction. By studying these scientific and political debates, Ureña Valerio uncovers novel ways to connect medicine, migration, and colonialism and provides an invigorating model for the analysis of Polish history from a global perspective. Lenny A. Ureña Valerio received her BA in history at the University of Puerto Rico and her PhD in Central/East European history from the University of Michigan in Ann Arbor. Her dissertation, “The Stakes of Empire: Colonial Fantasies, Civilizing Agendas, and Biopolitics in the Prussian-Polish Provinces, 1840-1914,” was awarded the Distinguished Dissertation Award in Polish Studies by the Polish Institute of Arts and Sciences of America (PIASA) in 2010. Colonial Fantasies, Imperial Realities is the winner of the 2020 Kulczycki Book Prize in Polish Studies and honorable mention for the 2020 Heldt Prize for the best book by a woman in Slavic/East European/Eurasian Studies, awarded by the Association for Women in Slavic Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Colonial Fantasies, Imperial Realities: Race Science and the Making of Polishness on the Fringes of the German Empire, 1840-1920 (Ohio University Press, 2019), Lenny Ureña Valerio offers a transnational approach to Polish-German relations and nineteenth-century colonial subjectivities. She investigates key cultural dynamics in the history of medicine, colonialism, and migration that bring Germany and Prussian Poland closer to the colonial and postcolonial worlds in Africa and Latin America. She also analyzes how Poles in the German Empire positioned themselves in relation to Germans and native populations in overseas colonies. She thus recasts Polish perspectives and experiences, allowing new insights into identity formation and nationalist movements within the German Empire. Crucially, Ureña Valerio also studies the medical projects and scientific ideas that traveled from colonies to the German metropole, and vice versa, which were influential not only in the racialization of Slavic populations, but also in bringing scientific conceptions of race to the everydayness of the German Empire. As a whole, Colonial Fantasies, Imperial Realities illuminates nested imperial and colonial relations using sources that range from medical texts and state documents to travel literature and fiction. By studying these scientific and political debates, Ureña Valerio uncovers novel ways to connect medicine, migration, and colonialism and provides an invigorating model for the analysis of Polish history from a global perspective. Lenny A. Ureña Valerio received her BA in history at the University of Puerto Rico and her PhD in Central/East European history from the University of Michigan in Ann Arbor. Her dissertation, “The Stakes of Empire: Colonial Fantasies, Civilizing Agendas, and Biopolitics in the Prussian-Polish Provinces, 1840-1914,” was awarded the Distinguished Dissertation Award in Polish Studies by the Polish Institute of Arts and Sciences of America (PIASA) in 2010. Colonial Fantasies, Imperial Realities is the winner of the 2020 Kulczycki Book Prize in Polish Studies and honorable mention for the 2020 Heldt Prize for the best book by a woman in Slavic/East European/Eurasian Studies, awarded by the Association for Women in Slavic Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tras el fin de las restricciones, los virus respiratorios han regresado con fuerza,alcanzando incidencias muy elevadas. La Epidemia Triple, conocida como la Tripledemiaen EEUU, afecta a este país y también al nuestro. Hoy hemos invitado a la doctoraa la doctora Julia Oliveira médico especializada en pediatría. Realizó sus estudiosuniversitarios en Santo Domingo, República Dominicana, en la Universidad PedroHenríquez Ureña. Además, es graduada en Pediatría en el Miami Chidren's Hospital.Con ella vamos a conversar sobre la Tripledemia, cuáles son esos virus que lacomponen y como podemos protegernos de ella.

Medicus, primera plataforma digital para telemedicina formada por médicos latinos,anunció que inició a ofrecer sus servicios corporativos para empresas en Latinoamérica,incluyendo República Dominicana, donde los pacientes pueden consultarse de formavirtual con doctores acreditados e hispanohablantes en los Estados Unidos. Para vercon más detalles todo lo que trae esta plataforma, conversamos ahora con el doctorJosé Medina-Bairan, quien es egresado de dela Faculta de Medicina de la UniversidadNacional Pedro Henríquez Ureña, además realizó estudios en medicina interna en laciudad de Nueva York.

In this episode, we join Martin Butler (M1MRB), Chris Howard (M0TCH), Frank Howell (K4FMH), Bill Barnes (WC3B) and Leslie Butterfields (G0CIB) to discuss the latest Amateur / Ham Radio news. Colin Butler (M6BOY) rounds up the news in brief and in the episode's feature is Your Ideas and Comments. We would like to thank Roy Jones (VK6RR), Walter Washburn (KT0D), Gary Bridges (WA0VMV), John Bartlett (HK3C) and our monthly and annual subscription donors for keeping the podcast advert free. To donate, please visit - http://www.icqpodcast.com/donate Students Achieve Radio Surfer Awards Amateur Radio Fun in the Colorado Mountains URE Seeks Community Assistance with URESAT-1 Presenter Opinion : CHOTA 2023 FCC Recruiting Field Agents ARRL Membership Dues Increases from 2024 BiWota - British Inland Waterways on the Air 2023  

(Último domingo de julio: Día del Padre en la República Dominicana) Si bien el médico, abogado, escritor, pedagogo y expresidente dominicano Francisco Henríquez y Carvajal tuvo una marcada influencia en la vida y carrera de sus ilustres hijos —entre ellos Pedro, Max y Camila Henríquez Ureña—, la tuvo igualmente su insigne esposa Salomé Ureña, la madre no sólo de éstos sino también de la poesía dominicana. Salomé misma había aprovechado al máximo la instrucción de su propio padre —el magistrado, educador, poeta y escritor dominicano Nicolás Ureña de Mendoza—, quien la había guiado en la lectura de los clásicos españoles y franceses, por lo que la joven Salomé había alcanzado una formación intelectual y literaria envidiable, y más aún para una mujer de aquella época. Con motivo de la muerte de don Nicolás en 1875, Salomé compuso los siguientes versos titulados «¡Padre mío!»: Muda yace la alcoba solitaria donde naciste a la existencia un día, do, desdeñando la fortuna varia, tu vida entre el estudio discurría. ¡Ay! De una madre en el regazo tierno por vez primera te dormiste allí, y allí, de hinojos, tu suspiro eterno entre sollozos tristes recogí. Hoy, al entrar en tu mansión doliente, donde reina silencio sepulcral, nadie a posar vendrá sobre mi frente el beso del cariño paternal. Ninguna voz halagará mi acento, ni un eco grato halagará mi oído: sólo memorias de tenaz tormento tendré a la vista de tu hogar querido. . . . . . . . . . . Cuando de angustia desgarrado el pecho te sostuve en mis brazos moribundo; cuando tu cuerpo recosté en el lecho donde el postrer adiós dijiste al mundo; cuando, de hinojos, anegada en llanto, llevé mis labios a tu mano fría, y entre tanta amargura y duelo tanto miraba palpitante tu agonía; después ¡oh, Dios! cuando besé tu frente y a mi beso filial no respondiste, de horror y espanto se turbó mi mente... Y aún teme recordarlo el alma triste. ¡Momento aciago! Su fatal memoria cubre mi frente de dolor sombrío. Siempre en el alma vivirá su historia, y vivirá tu imagen, padre mío... Cuando las sombras con su velo denso dejan el orbe en lobreguez sumido, en el misterio de la noche pienso que aún escucho doliente tu gemido; y finge verte mi amoroso anhelo bajo el abrigo de tu dulce hogar, y me brindas palabras de consuelo y mis lágrimas llegas a enjugar. . . . . . . . . . . ... si de ese mundo que el dolor extraña mi llanto has visto y mi amargura extrema, sobre mi frente, que el pesar empaña, haz descender tu bendición suprema.1 Sólo nos queda suponer que el padre de Salomé, de haber sido posible hacerlo desde «ese mundo», hubiera deseado responder a esta triste petición con las bendiciones de Jacob a dos de sus doce hijos, diciendo: «Tú, Salomé, eres como una venada suelta, madre de hermosos venaditos.... Harás justicia en tu pueblo [porque] amas la libertad.»2 Carlos ReyUn Mensaje a la Concienciawww.conciencia.net 1 Salomé Ureña de Henríquez, Poesías completas (Ciudad Trujillo [Santo Domingo]: Impresora Dominicana, 1950), pp. 156-58 y En línea 6 febrero 2023. 2 Gn 49:21,16 (NVI, TLA)

(Último domingo de julio: Día del Padre en la República Dominicana) Apenas cumplidos los dieciocho años fue elegido presidente de la sociedad de Amigos del País, y a los veinte fue nombrado archivista del Congreso Nacional. Un año después se hizo cargo interinamente de la Gaceta Oficial, a los dos años se graduó como Licenciado en Derecho, y al año siguiente fundó y dirigió el periódico El Maestro. Recién cumplidos los veintiocho, fue investido con el título de Licenciado en Medicina y Cirugía en su país de origen, y cuatro años más tarde recibió el diploma como Doctor en Medicina y Cirugía de la Facultad de París, Francia, por lo que, luego de otros cuatro años, fue nombrado catedrático de Medicina del Instituto Profesional en su ciudad natal. Dispuesto a prestar sus servicios a su país también en el ámbito político, poco antes de cumplir los cuarenta y un años fue nombrado Ministro de Relaciones Exteriores, y dos años después, Ministro de Correos y Telégrafos. Debido a sus dotes diplomáticas, a los seis años su gobierno lo nombró Juez de la Corte Permanente de Arbitraje establecida en [La] Haya, Holanda, tres años más tarde lo designó como Ministro Plenipotenciario en Haití, y veintiún años después lo nombró Ministro Plenipotenciario en Francia, Italia, Bélgica y Suiza. Pero antes de ese último cargo diplomático alcanzó la cima de su vida profesional y política, habiendo cumplido los cincuenta y siete años, al ser elegido Presidente de la República Dominicana. Se trata del doctor Francisco Henríquez y Carvajal, a quien su hijo Max Henríquez Ureña resalta y reseña en su obra titulada Mi padre: Perfil biográfico de Francisco Henríquez y Carvajal, publicada en 1988 por la Comisión Permanente de la Feria Nacional del Libro en Santo Domingo. «Francisco Henríquez y Carvajal... tuvo dos grandes preocupaciones en su fecunda vida: su pueblo y su familia —afirma el doctor Raymundo Amaro Guzmán como Presidente de la Comisión—. Fiel amante de su familia, abnegado y amoroso padre, vivió intensamente para sus hijos, preocupado por su educación. La salud física y la preparación intelectual de los mismos fueron una constante en su vida.... A la hora de su muerte, en el año 1935, tuvo la satisfacción de ver coronados sus empeños: sus hijos mayores Pedro, Max y Camila ya eran descollantes figuras continentales.»1 Tiene toda la razón el doctor Amaro Guzmán. La corona de los empeños de Francisco Henríquez y Carvajal no fueron sus títulos académicos ni sus logros profesionales y políticos sino sus hijos. Pues tal como lo afirma el sabio Salomón: Los hijos representan un regalo de Dios,             recompensa divina desde el cielo. Los que nacen en la juventud de un hombre son             como flechas en las manos de un guerrero. ¡Dichoso el padre que en sus manos tiene             muchísimas flechas como esas!2 Carlos ReyUn Mensaje a la Concienciawww.conciencia.net 1 Max Henríquez Ureña, Mi padre: Perfil biográfico de Francisco Henríquez y Carvajal (Con un nuevo ensayo de Pedro Henríquez Ureña) (Santo Domingo: Ediciones Cielonaranja, 2016), pp. 8-202. 2 Sal 127:3-5a (Versificación nuestra)

On this episode, we're going to start a miniseries that I've been dreading doing, not because of the films this company produced and/or released during the 1980s, but because it means shining any kind of light on a serial sexual assaulter and his enabling brother. But one cannot do a show like this, talking about the movies of the 1980s, and completely ignore Miramax Films. ----more---- TRANSCRIPT   From Los Angeles, California. The Entertainment Capital of the World. It's the 80s Movie Podcast. I am your host, Edward Havens/ Thank you for listening today.   On this episode, we're going to start a miniseries that I've been dreading doing, not because of the films this company produced and/or released during the 1980s, but because it means shining any kind of light on a serial sexual assaulter and his enabling brother. But one cannot do a show like this, talking about the movies of the 1980s, and completely ignore Miramax Films.   But I am not here to defend Harvey Weinstein. I am not here to make him look good. My focus for this series, however many they end up being, will focus on the films and the filmmakers. Because it's important to note that the Weinsteins did not have a hand in the production of any of the movies Miramax released in the 1980s, and the two that they did have a hand in making, one a horror film, the other a comedy that would be the only film the Weinsteins would ever direct themselves, were distributed by companies other than Miramax.   But before I do begin, I want to disclose my own personal history with the Weinsteins. As you may know, I was a movie theatre manager for Landmark Theatres in the mid 1990s, running their NuWilshire Theatre in Santa Monica. The theatre was acquired by Landmark from Mann Theatres in 1992, and quickly became a hot destination for arthouse films for those who didn't want to deal with the hassle of trying to get to the Laemmle Monica 4 about a mile away, situated in a very busy area right off the beach, full of tourists who don't know how to park properly and making a general nuisance of themselves to the locals. One of the first movies to play at the NuWilshire after Landmark acquired it was Quentin Tarantino's debut film, Reservoir Dogs, which was released by Miramax in the fall of 1992. The NuWilshire quickly became a sort of lucky charm to Harvey Weinstein, which I would learn when I left the Cineplex Beverly Center in June 1993 to take over the NuWilshire from my friend Will, the great-grandson of William Fox, the founder of Fox Films, who was being promoted to district manager and personally recommended me to replace him.   During my two plus years at the NuWilshire, I fielded a number of calls from Harvey Weinstein. Not his secretary. Not his marketing people.    Harvey himself.   Harvey took a great interest in the theatre, and regularly wanted feedback about how his films were performing at my theatre. I don't know if he had heard the stories about Stanley Kubrick doing the same thing years before, but I probably spoke to him at least once a month. I never met the man, and I didn't really enjoy speaking with him, because a phone call from him meant I wasn't doing the work I actually needed to do, but keeping Harvey would mean keeping to get his best films for my theatre, so I indulged him a bit more than I probably should have.   And that indulgence did occasionally have its perks. Although I was not the manager of the NuWilshire when Reservoir Dogs played there, Quentin Tarantino personally hand-delivered one of the first teaser posters for his second movie, Pulp Fiction, to me, asking me if I would put it up in our poster frame, even though we both knew we were never going to play the film with the cast he assembled and the reviews coming out of Cannes. He, like Harvey Weinstein, considered the theatre his lucky charm. I put the poster up, even though we never did play the film, and you probably know how well the film did. Maybe we were his lucky charm.   I also got to meet Kevin Smith and Scott Mosier weeks before their first film, Clerks, opened. We hosted a special screening sponsored by the Independent Feature Project, now known as Film Independent, whose work to help promote independent film goes far deeper than just handing out the Spirit Awards each year. Smith and Mosier were cool cats, and I was able to gift Smith something the following year when he screened Mallrats a few weeks before it opened.   And, thanks to Miramax, I was gifted something that ended up being one of the best nights of my life. An invitation to the Spirit Awards and after-party in 1995, the year Quentin Tarantino and Lawrence Bender won a number of awards for Pulp Fiction. At the after-party, my then-girlfriend and I ended up drinking tequila with Toni Collette, who was just making her mark on American movie screens that very weekend, thanks to Miramax's release of Muriel's Wedding, and then playing pool against Collette and Tarantino, while his Spirit Awards sat on a nearby table.   Twenty feet from stardom, indeed.   I left that job at the end of the summer in 1995, and I would not be involved with the Weinstein Brothers for a number of years, until after I had moved to New York City, started FilmJerk, and had become an established film critic. As a critic, I had been invited to an advance screening of Bad Santa at the AMC Empire 25, and on the way out, Bob Weinstein randomly stopped me in the lobby to ask me a few questions about my reaction to the film. Which was the one and only time I ever interacted with either brother face to face, and would be the last time I ever interacted with either of them in any capacity.   As a journalist, I felt it was necessary to disclose these things, although I don't believe these things have clouded my judgment about them. They were smart enough to acquire some good films early in their careers, built a successful distribution company with some very smart people who most likely knew about their boss's disgusting proclivities and neither said nor did anything about it, and would eventually succumb to the reckoning that was always going to come to them, one way or another. I'm saddened that so many women were hurt by these men, physically and emotionally, and I will not be satisfied that they got what was coming to them until they've answered for everything they did.   Okay, enough with the proselytizing.    I will only briefly go into the history of the Weinstein Brothers, and how they came to found Miramax, and I'm going to get that out of the way right now.   Harvey Weinstein and his younger brother Bob, were born in Queens, New York, and after Harvey went to college in Buffalo, the brothers would start up a rock concert promotion company in the area. After several successful years in the concert business, they would take their profits and start up an independent film distribution company which they named Miramax, after their parents, Miriam and Max. They would symbolically start the company up on December 31st, 1979.   Like the old joke goes, they may have been concert promoters, but they really wanted to be filmmakers. But they would need to build up the company first, and they would use their connections in the music industry to pick up the American distribution rights to Rockshow, the first concert movie featuring Paul McCartney and his post-Beatles band Wings, which had been filmed during their 1976 Wings Over the World tour. And even from the start, Harvey Weinstein would earn the derisive nickname many people would give him over the years, Harvey Scissorhands, as he would cut down what was originally a 125min movie down to 102mins.   Miramax would open Rockshow on nine screens in the New York City area on Wednesday, November 26th, 1980, including the prestigious Ziegfeld Theatre, for what was billed as a one-week only run. But the film would end up exceeding their wildest expectations, grossing $113k from those nine screens, including nearly $46k just from the Ziegfeld. The film would get its run extended a second week, the absolute final week, threatened the ads, but the film would continue to play, at least at the Ziegfeld, until Saturday December 13th, when the theatre was closed for five days to prepare for what the theatre expected to be their big hit of the Christmas season, Neil Diamond's first movie, The Jazz Singer. It would be a sad coincidence that Rockstar's run at the Ziegfeld had been extended, and was still playing the night McCartney's friend and former bandmate John Lennon was assassinated barely a mile away from the theatre.   But, strangely, instead of exploiting the death of Lennon and capitalize on the sudden, unexpected, tragic reemergence of Beatlemania, Miramax seems to have let the picture go. I cannot find any playdates for the film in any other city outside of The Big Apple after December 1980, and the film would be unseen in any form outside a brief home video release in 1982 until June 2013, when the restored 125min cut was released on DVD and Blu-Ray, after a one-night theatrical showing in cinemas worldwide.   As the Brothers Weinstein were in the process of gearing up Miramax, they would try their hand at writing and producing a movie themselves. Seeing that movies like Halloween and Friday the 13th were becoming hits, Harvey would write up a five-page treatment for a horror movie, based on an upstate New York boogeyman called Cropsey, which Harvey had first heard about during his school days at camp. Bob Weinstein would write the script for The Burning with steampunk author Peter Lawrence in six weeks, hire a British music documentary filmmaker, Tony Maylam, the brothers knew through their concert promoting days, and they would have the film in production in Buffalo, New York, in the summer of 1980, with makeup effects by Tom Savini.   Once the film was complete, they accepted a purchase deal from Filmways Pictures, covering most of the cost of the $1.5m production, which they would funnel right back into their fledgling distribution company. But when The Burning opened in and around the Florida area on May 15th, 1981, the market was already overloaded with horror films, from Oliver Stone's The Hand and Edward Bianchi's The Fan, to Lewis Teague's Alligator and J. Lee Thompson's Happy Birthday to Me, to Joe Dante's The Howling and the second installment of the Friday the 13th series. Outside of Buffalo, where the movie was shot, the film did not perform well, no matter how many times Filmways tried to sell it. After several months, The Burning would only gross about $300k, which would help drive Filmways into bankruptcy. As we talked about a couple years ago on our series about Orion Pictures, Orion would buy all the assets from Filmways, including The Burning, which they would re-release into theatres with new artwork, into the New York City metropolitan region on November 5th, 1982, to help promote the upcoming home video release of the film. In just seven days in 78 theatres, the film would gross $401k, more than it had earned over its entire run during the previous year. But the film would be gone from theatres the following week, as many exhibitors do not like playing movies that were also playing on cable and/or available on videotape. It is estimated the film's final gross was about $750k in the US, but the film would become a minor success on home video and repeated cable screenings.   Now, some sources on the inter webs will tell you the first movie Miramax released was Goodbye, Emmanuelle, based in part on a profile of the brothers and their company in a March 2000 issue of Fortune Magazine, in which writer Tim Carvell makes this claim. Whether this info nugget came from bad research, or a bad memory on the part of one or both of the brothers, it simply is not true. Goodbye, Emmanuelle, as released by Miramax in an edited and dubbed version, would be released more than a year after Rockshow, on December 5th, 1981. It would gross a cool $241k in 50 theatres in New York City, but lose 80% of its screens in its second week, mostly for Miramax's next film, a low budget, British-made sci-fi sex comedy called Spaced Out.   Or, at least, that's what the brothers thought would be a better title for a movie called Outer Touch in the UK.   Which I can't necessarily argue. Outer Touch is a pretty dumb title for a movie. Even the film's director, Normal Warren, agreed. But that's all he would agree with the brothers on. He hated everything else they did to his film to prepare it for American release. Harvey would edit the film down to just 77mins in length, had a new dub created to de-emphasize the British accents of the original actors, and changed the music score and the ending. And for his efforts, Weinstein would see some success when the film was released into 41 theatres in New York on December 11th, 1981. But whether or not it was because of the film itself, which was very poorly reviewed, or because it was paired with the first re-issue of The Groove Tube since Chevy Chase, one of the actors in that film, became a star, remains to be seen.   Miramax would only release one movie for all of 1982, but it would end up being their first relative hit film.   Between 1976 and 1981, there were four live shows of music and comedy in the United Kingdom for the benefit of Amnesty International. Inspired by former Monty Python star John Cleese, these shows would raise millions for the international non-governmental organization focused on human rights issues around the world. The third show, in 1979, was called The Secret Policeman's Ball, and would not only feature Cleese, who also directed the live show, performing with his fellow Pythons Terry Jones and Michael Palin, but would also be a major launching pad for two of the most iconic comedians of the 1980s, English comedian Rowan Atkinson and Scottish comedian Billy Connelly. But unlike the first two Amnesty benefit shows, Cleese decided to add some musical acts to the bill, including Pete Townshend of The Who.   The shows would be a big success in the United Kingdom, and the Weinsteins, once again using their connections in the music scene, would buy the American film rights to the show before they actually incorporated Miramax Films. That purchase would be the impetus for creating the company.   One slight problem, though.   The show was, naturally, very British. One bit from the show, featuring the legendary British comedian and actor Peter Cook, was a nine-minute bit summing up a recent bit of British history, the leader of the British Labour Party being tried on charges of conspiracy and incitement to murder his ex-boyfriend, would not make any sense to anyone who wasn't following the trial. All in all, even with the musical segments featuring Townshend, the Weinsteins felt there was only about forty minutes worth of material that could be used for a movie.   It also didn't help that the show was shot with 16mm film, which would be extremely grainy when blown up to 35mm.   But while they hemmed and hawed through trying to shape the film. Cleese and his show partners at Amnesty decided to do another set of benefit shows in 1981, this time called The Secret Policeman's Other Ball. Knowing that there might be interest in a film version of this show, the team would decide to shoot this show in 35mm. Cleese would co-direct the live show, while music video director Julien Temple would be in charge of filming. And judging from the success of an EP released in 1980 featuring Townshend's performance at the previous show, Cleese would arrange for more musical artists to perform, including Jeff Beck, Eric Clapton, Phil Collins, Donovan, Bob Geldof, Sting, and Midge Ure of Ultraviolet. In fact, it would be because of their participation in these shows that would lead Geldof and Ure to form Band Aid in 1984, which would raise $24m for famine relief in Ethiopia in just three months, and the subsequent Live Aid shows in July 1985 would raise another $126m worldwide.   The 1981 Amnesty benefit shows were a success, especially the one-time-only performance of a supergroup called The Secret Police, comprising of Beck, Clapton, Geldof and Sting performing Bob Dylan's I Shall Be Released at the show's closing, and the Weinsteins would make another deal to buy the American movie rights to these shows. While Temple's version of the 1981 shows would show as intended for UK audiences in 1982, the co-creator of the series, British producer Martin Lewis, would spend three months in New York City with Harvey Weinstein at the end of 1981 and start of 1982, working to turn the 1979 and 1981 shows into one cohesive movie geared towards American audiences. After premiering at the Los Angeles International Film Exposition in March 1982, The Secret Policeman's Other Ball would open on nine screens in the greater New York City metropolitan area on May 21st, but only on one screen in all of Manhattan. And in its first three days, the movie would gross an amazing $116k, including $36,750 at the Sutton theatre in the Midtown East part of New York City. Even more astounding is that, in its second weekend at the same nine theaters, the film would actually increase its gross to $121k, when most movies in their second week were seeing their grosses drop 30-50% because of the opening of Rocky III. And after just four weeks in just New York City, on just nine or ten screens each week, The Secret Policeman's Other Ball would gross more than $400k. The film would already be profitable for Miramax.   But the Weinsteins were still cautious. It wouldn't be until July 16th when they'd start to send the film out to other markets like Los Angeles, where they could only get five theatres to show the film, including the brand new Cineplex Beverly Center, itself opening the same day, which, as the first Cineplex in America, was as desperate to show any movie it could as Miramax was to show the movie at any theatre it could.   When all was said and done, The Secret Policeman's Other Ball would gross nearly $4m in American theatres.   So, you'd think now they had a hit film under their belts, Miramax would gear up and start acquiring more films and establishing themselves as a true up and coming independent distributor.   Right?   You'd think.   Now, I already said The Secret Policeman's Other Ball was their only release in 1982.   So, naturally, you'd think their first of like ten or twelve releases for 1983 would come in January.   Right?   You'd think.   In fact, Miramax's next theatrical release, the first theatrical release of D.A. Pennebaker's Ziggy Stardust and the Spiders from Mars concert film from the legendary final Ziggy show at the Hammersmith Odeon in London on July 3, 1973, would not come until December 23rd, 1983. And, for the third time in three years, it would be their music connections that would help the Weinsteins acquire a film.   Although the Ziggy Stardust movie had been kicking around for years, mostly one-night-only 16mm screenings on college campuses and a heavily edited 44min version that aired once on American television network ABC in October 1974, this would be the first time a full-length 90min version of the movie would be seen. And the timing for it couldn't have come at a better time. 1983 had been a banner year for the musician and occasional actor. His album Let's Dance had sold more than five million copies worldwide and spawned three hit singles. His Serious Moonlight tour, his first concert tour in five years, was the biggest tour of the year. And he won critical praise for his role as  a British prisoner of war in Nagisa Ōshima's powerful Japanese World War II film Merry Christmas, Mr. Lawrence.   The Weinsteins would enlist the help of 20th Century Fox to get the film into theatres during a very competitive Christmas moviegoing season. But despite their best efforts, Fox and Miramax could only nab one theatre in all of New York City, the 8th Street Playhouse in lower Manhattan, and five in Los Angeles, including two screens at the Cineplex Beverly Center. And for the weekend, its $58,500 gross would be quite decent, with a per screen average above such films as Scarface, Sudden Impact and Yentl. But in its second weekend, the all-important Christmas week, the gross would fall nearly 50% when the vast majority of movies improve their grosses with kids out of school and wage earners getting time off for the holidays. Fox and Miramax would stay committed to the film through the early part of 1984, but they'd keep costs down by rotating the six prints made for New York and Los Angeles to other cities as those playdates wound down, and only buying eighth-page display ads in local newspapers' entertainment section when it arrived in a new city. The final gross would fall short of half a million dollars, but the film would find its audience on home video later in the year. And while the Weinsteins are no longer involved with the handling of the film, Ziggy Stardust and the Spiders from Mars will be getting a theatrical release across the planet the first week of July 2023, to coincide with the 50th anniversary of the concert.   So, here were are, four years into the formation of Miramax Films, and they only released five films into theatres, plus wrote and produced another released by Filmways. One minor hit, four disappointments, and we're still four years away from them becoming the distributor they'd become. But we're going to stop here today because I like to keep these episodes short.   Thank you for joining us. We'll talk again next week, when we continue with story of Miramax Films, from 1984 to 1987.   Remember to visit this episode's page on our website, The80sMoviePodcast.com, for extra materials about the movies we covered this episode.   The 80s Movies Podcast has been researched, written, narrated and edited by Edward Havens for Idiosyncratic Entertainment.   Thank you again.   Good night.

Track list - Muttler Mix - with DJ philE (remastered) **************************************************************************** 01. Desert Wind of a Western Movie, Night Swimming, Desert 4, Ending Announcements - Intro Mashup [0:00:28] 02. Colin Hyland - Leaving - Underground Source Records PROMO [0:01:08] 03. Mulliganman - Malt Lika - Underground Source Records PROMO [0:05:47] 04. Rosenhaft - Personality Disorders (Part 2) - Underground Source Records PROMO [0:09:10] 05. Reed, Radley - Crying in the Dark (Muirheads Club Dub) - Grass Green PROMO [0:13:01] 06. Albena Flores - Sumsi - Shoes, Bags and Boys PROMO [0:17:28] 07. Ariane Blank, Albena Flores - Paired Steps (Christian Nagel Remix) - Shoes, Bags and Boys PROMO [0:22:18] 08. Pozzi - Tunnel Echo (Original Mix) - NightChild Records PROMO [0:26:34] 09. Domscott Feat. Héctor Ureña - Out Of The Blue (Original Mix) - Solardish PROMO [0:31:54] 10. Yohan Esprada - This Night (Original Mix) - Pole Position Recordings PROMO [0:37:56] 11. Michael Lovatt (Elekrodouche) - Hoops (Original Mix) - Dublin Xpress Recordings PROMO [0:42:16] 12. Richard Earnshaw Pres. Modified People - We Are (Original Mix) - Duffnote PROMO [0:47:23] 13. Dj Kik Feat. Lorena - Close Your Eyes (Serious-Man 'Different Muziq' Mix) - Different Muziq Records PROMO [0:51:54] 14. Mojito Feat. MJ White - I Wanna Rock You - Sugar Groove PROMO [0:57:42] **************************************************************************** Old but gold: enjoy this classic piece from 2012 by DJ philE featuring tracks by Richard Earnshaw, Mulliganman, Mojito and many more. It would be awesome if you would leave a like, a comment or a share :) ____________ Follow the Deep House Cat on Facebook: https://www.facebook.com/deephousecats/ Youtube: https://www.youtube.com/channel/UCwcUSe8m5Q1-qZcZ1w8MejA/feed Mixcloud Select: https://www.mixcloud.com/DeepHouseCatShow/select/ Instagram: https://www.instagram.com/deephousecatshow Twitter: https://twitter.com/deephousecat #deephouse #soulfulhouse #housemusic #deep #house #soulful #podcast #dancemusic #radio #love #podcaster #repost #freemusic #freepodcast #weekly