Podcasts about Williamson

Steve and Charlie slammed the Pelicans' 4-18 start to the 2024-25 season, highlighting Zion Williamson and Brandon Ingram missing more time. The guys listened to audio from ESPN's Shams Charania on "The Pat McAfee Show" about Williamson's recovery timeline from a hamstring strain. Steve and Charlie interviewed Zack Nagy, an LSU reporter for Sports Illustrated, about the upcoming early National Signing Day. Nagy discussed five-star DB Kade Phillips' flip from LSU to Texas. He broke down LSU's pursuit of 2025 four-star QB Bryce Baker, a North Carolina commit. Nagy also shared his thoughts on the Tigers who entered the transfer portal. Steve and Charlie also listened to press conference audio from LSU head basketball coach Matt McMahon ahead of the Tigers' challenge vs. Florida State.

Today I talked to Lisa Williamson Rosenberg about Mirror Me (Little a, 2024) Eddie Asher has always lost chunks of time, and the novel opens as he checks himself into a psychiatric hospital, fearing that during one of his lapses, he murdered his brother's fiancée. Eddie would never harm Lucy – he loves her and feels a special bond with her – but he thinks he's being manipulated by another voice inside him. We meet that other voice, who calls himself Pär, Eddie's pre-adoption name. Pär feels like it's always been his job to protect Eddie. At the hospital, Dr. Montgomery helps Eddie unravel the truth of his history and identity. Lisa Williamson Rosenberg is a former ballet dancer and psychotherapist specializing in depression, developmental trauma, and multiracial identity. She is also the author of Embers on the Wind (2022; Little A). Her essays have appeared in Literary Hub, Longreads, Narratively, Mamalode, and The Common. Her fiction has been published in the Piltdown Review and in Literary Mama, where Lisa received a Pushcart nomination. A born-and-raised New Yorker and mother of two college students, Lisa now lives in Montclair, New Jersey, with her husband and dog. When Lisa isn't reading, writing, or seeing clients, she loves spending time with her family and friends. Though Lisa hasn't been in a ballet studio for years, she loves attending ballet performances almost as much as she enjoys bookstore events. You can visit her online at lisawrosenberg.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literature

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In a special year end episode of Off Panel, we look at the defining themes of 2024 in comics with the help of retailer Steve Anderson from Third Eye Comics, The Beat's Heidi MacDonald, and writer Joshua Williamson. Up first is Anderson (1:12), who talks about a time of struggle for Marvel in comic shops, the area of effect that can have on other publishers, what seems to be fueling those struggles, his hopes for the future, and more. After that is MacDonald (29:26), who discusses "The Big Lie," which is all about the intersection of comic publishers and media rights, the focus publishers have on media rights these days, the new publishers chasing IP plays, the impact that has on the rest of the industry, and more. And to close is Williamson (1:01:02), who talks a year defined by the phrase "go big or go home," varying examples of that thinking, why that's so important, the importance of big swings, how that affects creators and publishers alike, and more.

En este episodio, reaccionamos a los rumores de cambio de Brandon Ingram. Hacemos el Fastbreak con las noticias más importantes de días recientes. Nos vamos a fondo con los Rockets. Hablamos de los standings en el NBA CUP y cerramos con Fantasy.Redes sociales:Facebook, Twitter, Instagram: @losnbafreaksMarcos Brenes- Twitter: @MarcosJBrenes- Instagram: @marcosjbrenesGerard Clemente- Twitter: @gerardclemente- Instagram: @gerard_clementeJosue Brenes- Twitter: @JRBrenesWebsite: losnbafreaks.comEmail: losnbafreaks@gmail.com

Ready to hear from someone who's built a thriving online business from the ground up? In this episode, I sit down with my longtime friend and online business pioneer, Meagan Williamson. Meagan and I started as OG bloggers in the Canadian home decor scene—long before either of us dove into course creation. Fast forward to today, and Meagan is a go-to expert in Pinterest marketing for digital businesses.We dive into her evolution from accidental blogger to seasoned course creator and Pinterest pro, reflecting on what we've learned over 15 years in the industry. Meagan's sharing how she refined her launch strategy during her busy “mom of two” years, what she's seeing as critical for online success in 2025, and why having a blogging background has been such an advantage in adapting to a constantly shifting digital world.Join us for an unfiltered chat on launching, navigating growth, and keeping the business fun, no matter how many pivots come your way!What You'll Learn:- Meagan's unique journey from home decor blogger to Pinterest expert- The power of refining one core offer vs. always launching something new- Key strategies for building patience and delayed gratification into your business- The surprising benefit of sticking with “old-school” strategies in a social media-driven worldResources Mentioned:- Meagan's Website: https://www.meaganwilliamson.com- Connect with Meagan on Threads: @meaganawilliamson- Meagan's Pinterest Program: https://pinpotential.com/ Support the show

This podcast explores how to identify neurodiversity in registrars, whether formally diagnosed or not, and develop strategies to support them to thrive intheir role.

Nigel Williamson from Nigel's Animal Rescue joins Denis to chat all things animals!See omnystudio.com/listener for privacy information.

Rosenberg explores identity, race and family in MIRROR ME, a mind bending psychological thriller about Eddie, a young man (and Pär, Eddie's alter) who believes he murdered his brother's fiance.

In this insightful episode, Tori Gordon interviews the esteemed Marianne Williamson, discussing her latest book, "Mystic Jesus: The Mind of Love," and exploring the concepts of miracles, mysticism, and the transformative power of love. Marianne offers a unique perspective on the role of Jesus in the modern spiritual seeker's journey, while delving into his metaphysical reality and its alignment with traditional Christian teachings. Tori and Marianne examine the significance of Jesus as an internal teacher and evolutionary elder brother, emphasizing the importance of recognizing his teachings as a guide for personal growth and spiritual transformation. They discuss the practical application of his teachings to our everyday lives through the principles of love and forgiveness. By merging psychological and religious understanding, Marianne presents Jesus as a force transcending religious dogma and imagery, serving as a guide to a new way of thinking and a builder of a more compassionate world. This thought-provoking conversation offers listeners a deeper alignment of heart and mind, providing insights on embracing Jesus as a spiritual force and a savior from fear-based thinking. ____________________ For more than four decades, Marianne Williamson has been a leader of spiritually progressive circles. She is the author of 16 books, four of which have been #1 New York Times best sellers. A quote from the mega-bestseller A Return to Love, “Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure…” is considered an anthem for a contemporary generation of seekers. Williamson's latest book, titled THE MYSTIC JESUS: The Mind of Love, is available online and at bookstores everywhere. Instagram: https://www.instagram.com/mariannewilliamson/ Website: Marianne.com Substack: MarianneWilliamson.Substack.com Link to purchase THE MYSTIC JESUS: The Mind of Love: https://www.harpercollins.com/products/the-mystic-jesus-marianne-williamson?variant=41001460138018 ____________________ Our Sponsors: Interested in experiencing EESystem technology for yourself? Go to unifydhealing.com/COACHABLE Discover the power of vibro-acoustic technology with InHarmony at iaminharmony.com and use code COACHABLE ____________________ 0:00 Intro 4:00 Different than the traditional Christian approach 9:30 How do we return to love? 13:00 The separation between our culture 15:30 We are rethinking our ways 18:00 Our character needs to change 19:25 The illusion of separation 26:15 A worldview of separation 29:30 Enlightenment is a shift in self perception 30:05 Awareness of love's presence 38:15 Meeting mask to mask 44:25 Relationships as a mirror ____________________ The Coachable Podcast Instagram: https://www.instagram.com/thecoachablepodcast/ Website: https://www.torigordon.com Clips Channel: https://www.youtube.com/c/ToriGordon Listen to all episodes on Audio: Spotify: https://open.spotify.com/show/4e62a5zpupdFpkErMiEimz?si=e7fb00845d874ac8 Apple: https://podcasts.apple.com/us/podcast/the-coachable-podcast/id1475408897 Tori Gordon Instagram: https://www.instagram.com/thetorigordon/ TikTok: https://www.tiktok.com/@thetorigordon?lang=en Learn more about your ad choices. Visit podcastchoices.com/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

In this episode, Brandon Langley interviews Orlando Saer and Casey Williamson on college ministry in the local church and how it relates to church planting. They discuss some of the challenges, pitfalls, best practices, and more. Orlando is the Senior Pastor of Christ Church Southampton in the UK, and Casey is the Lead Pastor at Goodwood Community Church in Baton Rouge, LA. 

In this special episode of the Whistleblower of the Week podcast, host Jane Turner continues her talk with legendary Big Tobacco whistleblower Dr. Jeffrey Wigand. Dr. Wigand is the former Vice President of Research and Development at Brown and Williamson, a major tobacco company. He blew the whistle on Brown and Williamson's deliberate misconduct, strategic cigarette engineering, and research manipulation that aimed to get, and keep, cigarette users addicted while concealing the truth of the product. His whistleblower story was portrayed in the 1999 movie The Insider.In Part II of their conversation, Jane and Dr. Wigand discuss his whistleblower journey exposing the harmful practices of Big Tobacco, the retaliation he faced for doing so, and his life since his whistleblowing.Listen to the podcast on WNN or on Spotify, Apple Podcasts, Google Podcasts, or Amazon. Subscribe on your favorite platform!

CAS 11 - 27 - 1-2024 Leanne Williamson-USD Volleyball Coach by Calling All Sports

How do you thrive in a workplace filled with challenging personalities? On this episode of Elevate Your Career, Nicole is joined by Eric Williamson, nationally recognized keynote speaker, professional development consultant, and author of the insightful book “How to Work with Jerks: Getting Stuff Done with People You Can't Stand”. Eric shares his transformative journey from a “jerk expert” to a skilled professional in managing workplace relationships, offering practical strategies for navigating challenges and improving emotional intelligence. He discusses his powerful "Triple A Method" for handling workplace conflict, the importance of self-awareness, and the role emotional intelligence plays in achieving career success. Whether you're struggling with a difficult colleague, managing conflict in your team, or simply looking to improve your communication skills, Eric provides actionable advice to help you build better relationships and elevate your career. Enjoy!In This Episode You'll Learn:Success in school doesn't always translate into success in the workplace; relationships are keyEmotional intelligence is essential for navigating conflict and building meaningful connectionsPausing before responding to difficult situations can transform how others perceive youSelf-awareness and coaching can help you grow and overcome workplace challengesHow to lead with integrity and empathyAnd much more…Resources:TailoredTrainingSolutions.com How to Work with Jerks: Getting Stuff Done with People You Can't StandThe High 5 Habit: Take Control of Your Life with One Simple Habit

November 24, 2024 | Living On Mission | Pastor Bobby Williamson 

THIS IS INSANE! Reports have indicated that Zion Williamson has left CAA. On its own, this wouldn't be considered KNICKS NEWS. But when you look into this further, you begin to see the connection. It was revealed that one of the main reasons Williamson left CAA was due, in large part, to CAA not being able to get him to NY, specifically, the Knicks... Troy Mahabir breaks all of this down! SHOW CHAPTERS: 00:00 - Intro 01:03 - Zion Williamson Wanted TRADE TO NY 02:07 - Zion Left CAA Due To Contract Issues & Failed Trade To NY 02:38 - Williamson Expected MORE FROM CAA 04:52 - Multiple Superstars Reportedly Want To Join NY 06:43 - Knicks Avoided Colossal Mistake! 09:06 - Never Seen So Many Stars Want To Come To Knicks LISTEN NOW TO GET YOUR KNICKS FIX! Catch the latest special interviews, shorts, fan interactions, and more by following the show! Don't forget to turn on notifications so you don't miss another episode! Rather Watch the latest Knicks Recap episode? Catch us on YouTube here: https://www.youtube.com/@TheKnicksRecap Follow The Knicks Recap on all social media platforms! Twitter: https://twitter.com/TheKnicksRecap Instagram: https://www.instagram.com/TheKnicksRecap/ Reddit: https://www.reddit.com/u/TheKnicksRecap?utm_source=share&utm_medium=android_app&utm_name=androidcss&utm_term=1&utm_content=share_button Facebook: https://www.facebook.com/TheKnicksRecap/ Rather Listen to The Knicks Recap on a different platform? Catch us on ALL of your favorite streaming platforms: Apple Podcast: https://apple.co/3SKSl8o Spotify: https://spoti.fi/3QrEfr6 iHeart Radio: https://www.iheart.com/podcast/269-the-knicks-recap-a-new-yor-100895112/ Amazon Music: https://amzn.to/3QoZrOd Other Pod Channels: https://anchor.fm/the-knicks-recap Grab our MERCH featuring some of the graphics you've seen us create to take your Knicks fandom to the NEXT LEVEL: MAIN STORE: https://theknicksrecap.myspreadshop.com/ CashApp: $TheKnicksRecap Have a comment about the show, an interview, or a graphic idea? Reach out to The Knicks Recap on ALL SOCIAL MEDIA PLATFORMS!

Meet the most beautiful woman in the world- who may have hatched from an egg. She's got suitors lining up to marry her which poses a problem for her stepfather Tyndareus. Maybe Odysseus will have a short term solution that will only cause problems later? Sources for this episode: Frazer, J. G. (1921), Apollodorus: The Library (Volume II). London: William Heinemann. Graves, R. (1981), Greek Myths: Illustrated Edition. London: Cassell Ltd. Pausanias (1886), Pausanias Description of Greece. In Six Volumes. Volume II: Books VII to X. Translated by A. R. Shilleto. London: George Bell and Sons. Plutarch (1938), Plutarch's Lives. Dryden's Edition, Revised, with an Introduction, by Arthur Hugh Clough. In Three Volumes (Volume I). Everyman's Library 407. London and New York: J. M. Dent & Sons Ltd. and E. P. Dutton & Co. Inc. Procopius (2016), The Secret History. Translated by G. A. Williamson. Harmondsworth: Penguin Books Ltd. Author unknown, Wikipedia (date unknown), Leda and the Swan (online) (Accessed 17/11/2024). Author unknown, Wikipedia (date unknown), Penelope (online) (Accessed 17/11/2024).

Nigel Williamson from Nigel's Animal Rescue joins Grubby to chat all things animals!See omnystudio.com/listener for privacy information.

For more than four decades, Marianne Williamson has been a leader of spiritually progressive circles. She is the author of 16 books, four of which have been #1 New York Times best sellers. A quote from the mega-bestseller A Return to Love, “Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure...” is considered an anthem for a contemporary generation of seekers. Her other bestsellers have included A Woman's Worth, The Law of Divine Compensation, Tears to Triumph and The Gift of Change. With her books and online classes, she has taught millions of people the universal spiritual principles at the heart of miracle-minded thinking. Williamson founded Project Angel Food, a non-profit organization that has delivered more than 18 million meals to ill and dying homebound patients in the Los Angeles area since 1989. The group was created to help people suffering from the ravages of HIV/AIDS. She has also worked throughout her career on poverty, anti-hunger and racial reconciliation issues. In 2004, she co-founded The Peace Alliance and supported the creation of a U.S. Department of Peace. Williamson's latest book, titled THE MYSTIC JESUS: The Mind of Love, is available online and at bookstores everywhere.   ➡️ Visit Marianne Williamson's Website: Marianne.com  

Closing out a decade comprising two iconic hits (Heat, The Last of the Mohicans), Oscar-nominated director Michael Mann decided to next collaborate with Oscar-winning writer Eric Roth (Forest Gump) on this docudrama about a controversial story which ran at the highly-rated news-program "60 Minutes" just a few years prior.  This news segment focused on an interview with "Big Tobacco" whistleblower Jeffrey Wigand (Russel Crowe) and what damaging secrets he was able to review about the questionable business practices of his former employer, Brown & Williamson.  Unfortunately this segment didn't air right away resulting from various complicating factors including political concerns at the network (CBS) airing it, ongoing litigation from Brown & Williamson, and Wigand's own personal history coming to light.  The producer on this segment and the other key "insider" in this story was 60 Minutes' Lowell Bergman played by Oscar-winner Al Pacino.  And what results is a stirring film which was beloved by critics though not by audiences....it would also receive seven Oscar nominations including for Best Picture.  It remains one of the best films from a sterling year (1999) for cinema and also featured a stacked cast including Diane Venora, Christopher Plummer, Phillip Baker Hall, Michael Gambon, Debi Mazar, Gina Gershon, and Bruce McGill.Host & Editor: Geoff GershonProducer: Marlene GershonSend us a texthttps://livingforthecinema.com/Facebook:https://www.facebook.com/Living-for-the-Cinema-Podcast-101167838847578Instagram:https://www.instagram.com/livingforthecinema/Letterboxd:https://letterboxd.com/Living4Cinema/

In this special episode of the Whistleblower of the Week podcast, host Jane Turner speaks with legendary Big Tobacco whistleblower Dr. Jeffrey Wigand. Dr. Wigand is the former Vice President of Research and Development at Brown and Williamson, a major tobacco company. He blew the whistle on Brown and Williamson's deliberate misconduct, strategic cigarette engineering, and research manipulation that aimed to get, and keep, cigarette users addicted while concealing the truth of the product. His whistleblower story was portrayed in the 1999 movie The Insider.In Part I of their conversation, Jane and Dr. Wigand discuss his upbringing and his decision to blow the whistle after his startling discoveries about the practices of Big Tobacco.Stay tuned next week for Part II of the Whistleblower of the Week interview with Dr. Jeffrey Wigand.Listen to the podcast on WNN or on Spotify, Apple Podcasts, Google Podcasts, or Amazon. Subscribe on your favorite platform!

Lisa Williamson Rosenberg is the author of Embers on the Wind. She is a former ballet dancer and psychotherapist specializing in depression, developmental trauma, and multiracial identity. Her essays have appeared in Literary Hub, Longreads, Narratively, Mamalode, and The Common. Her fiction has been published in the Piltdown Review and in Literary Mama, where LISA received a Pushcart nomination. A born-and-raised New Yorker and mother of two college students, Lisa now lives in Montclair, New Jersey, with her husband and dog. Her latest novel is Mirror Me. Learn more at LisaKRosenberg.comIntro reel, Writing Table Podcast 2024 Outro RecordingFollow the Writing Table:On Twitter/X: @writingtablepcEverywhere else: @writingtablepodcastEmail questions or tell us who you'd like us to invite to the Writing Table: writingtablepodcast@gmail.com.

Bethany invites a beloved client to the studio today – Dr. Williamson! From the first moment Bethany spoke with Dr. Williamson, she knew he was one of the nicest people she has ever met. As she has grown to know him more over the last year, her attribution of his character has been correct. She knew he would be the perfect guest for an episode on generosity. Out of his attitude of respect, humility, and appreciation, he displays generosity in a way that is not showy or proud but rather sincere and heartfelt. Dr. Williamson shares his views on gratitude and generosity. He will certainly inspire you to fill your heart with appreciation and empty your hands in the name of generosity! There are only 14 days left to capture the content from this month's Managing Dental Drama Subscription. All the content expires on December 1, so don't miss out on the important tips from this month. With Level 1 Members starting at $19 monthly, you can't afford not to join!! Managing Dental Drama Subscription**Apple users, we recommend that you sign up through the website first so that you aren't charged additional iOS fees. Once you've signed up, then you can download and utilize the app for subscription content.**Previous Episodes Worth Revisiting: What is Servant Leadership? Meet Dr. Marr – Deep Reflection, Finding Joy, and Setting Team Goals Don't forget to check out our social media for moreManaging Dental Drama FBManaging Dental Drama IGConnect with the Managing Dental Drama Community!Managing Dental Drama Membership Club Sign-UpWait! There's More!We want to hear YOUR voice!Text a 2-minute voice memo to 214.326.4605 with your questions, comments, real-life examples, or tips for a chance to have YOUR voice on the air!

Mark, Wes, and Seth talk about horror media and what scares us in light of Halloween. We then give some follow-up discussion re. our Williamson and Chappell interviews. Do we actually want to participate in Williamson's science-minded analytic philosophy of the future? Were we too one-sided in our trans coverage? We respond to an email about our trans episode. If you're not hearing the full version of this discussion, sign up via one of the options described at partiallyexaminedlife.com/support.

Spend some time encouraging your heart in God's Word today and listen to Pastor Stephen Williamson's message from Sunday, “It's Always Jesus.” Our perspectives shift in the light of who He is!

Share this podcast after it blesses you, thank you. Today we share some exciting news with you all about what's been shaken in the ministry and then we bring on Hannah Williamson to unpack her online ministry and heart for reaching this generation with biblical truth. We will ask her the truth about her escape from legalism into the fullness of God and how the fear of the Lord draws her closer to Him. She gets raw and real by opening up about the spiritual abuse and condemnation she received from her last church. She also opened up about losing a best friend and we truly had a beautiful conversation about life and serving the Lord. If you agree with me, book Hannah here: https://hannahwministries.com/ ▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬▬ Are you down to partner with Zach and the I Like Birds Ministry, which reaches millions of people a year for JESUS?! 

In this episode, we sit down with our extraordinary sorror, Dr. Cheryl Polote Williamson. A nationally acclaimed, multi best-selling author, award-winning filmmaker and transformational speaker, and more. Dr. Williamson brings a wealth of knowledge and inspiration to our discussion about storytelling, and building up women-led organizations. --- Support this podcast: https://podcasters.spotify.com/pod/show/skindeepradioshow/support

In today's conversation, Marianne Williamson shares about her personal journey with A Course in Miracles, discussing the transformative power of love over fear. She emphasizes the importance of personal responsibility in mental health and the need for a balance between feminine and masculine energies. We also explore the concept of the Mystic Jesus, distinguishing the spiritual essence from traditional Christianity.  IN THIS EPISODE, WE TALK ABOUT:  The connection between mental health and spirituality  How emergencies bring communities together, even amidst political tension  The importance of sisterhood, and what sisterhood really means  For more than four decades, Marianne Williamson has been a leader of spiritually progressive circles. She is the author of 16 books, four of which have been #1 New York Times best sellers. A quote from the mega-bestseller A Return to Love, “Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure...” is considered an anthem for a contemporary generation of seekers. Williamson founded Project Angel Food, a non-profit organization that has delivered more than 18 million meals to ill and dying homebound patients in the Los Angeles area since 1989. The group was created to help people suffering from the ravages of HIV/AIDS. She has also worked throughout her career on poverty, anti-hunger and racial reconciliation issues. In 2004, she co-founded The Peace Alliance and supported the creation of a U.S. Department of Peace. Tune in to today's episode to learn more about the magic that comes when we choose love.  SPECIAL OFFER: Get $500 off the Radiance Retreat when you apply before 11/15!  Learn more here: https://amynatalieco.mykajabi.com/radianceretreat FUNDRAISER: Seeds of Hope and Healing - Hurricane Fundraiser Event: https://marianne.com/after-the-storm/ GUEST INFO & OFFERINGS: Connect with Marianne on Instagram: @mariannewilliamson Visit Marianne's website: https://marianne.com/  FOLLOW ME:  Find me on Instagram: @amynatalieco  Download: Empowered Feminine Morning Ritual Have an episode topic request? Submit it here!  

Good Morning Nashville ☀️We first want to pay homage to any veteran that is listening to our podcast on today. Sir or Madam, if you're reading this, we thank you for your service to this country.

 For many of us, alcohol is woven into our lives, whether it's a glass of wine at dinner or a night out with friends. It provides the backdrop to most big occasions, both happy and sad. But how does it affect us during menopause, when our bodies are changing in so many ways? And how does it influence our hormones and our health? The festive season is fast approaching, and with that can come a lot of pressure, because there's always a lot to do, and our social schedule can fill up alarmingly. So, this episode is all about forward planning to help you get through this hectic time unscathed. I take a closer look at our relationship with alcohol, how it may be affecting our menopause experience, and how small shifts in our approach to drinking could make a big difference to our health.My guest is the brilliant Sarah Williamson, life coach and founder of Drink Less, Live Better, and author of an excellent book of the same name. But trust me! There's no preaching here. In 2019 she decided to take a break from alcohol for one year... and hasn't gone back to it, there was no rock-bottom, no drama - just a feeling that perhaps alcohol wasn't providing all the benefits she thought it was.  She's found that the relationship with alcohol is often the final bit of the jigsaw for many midlife women in getting a handle on their wellbeing. Sarah talks a lot of sense, and I love her practical, compassionate and non-judgemental approach. You'll find some very helpful advice in this episode on how to manage your relationship with alcohol. Join The Happy Menopause Club to access this month's bonus episode: Drink Smarter, Not More: 7 Quick Wins for Cutting Back This Festive Season. If you're a fan of The Happy Menopause, please tell your friends and family about it, and make sure you click the follow or subscribe button on whichever platform you listen on to make sure you never miss an episode. It really does make a huge difference to the algorithms which influence the visibility of the podcast, so that more women can find the show. After all, every woman deserves to have a happy menopause. Check out the full Show Notes for this episode on my website www.well-well-well.co.uk/podcast, where you'll find all the relevant links and references for each guest.For ad-free listening, bonus episodes, plus a whole load of exclusive advice around menopause, join The Happy Menopause Club for just £6 per month. Learn how to build your own menopause diet to manage your symptoms with my latest book The Happy Menopause: Smart Nutrition to Help You Flourish.

Marriane Williamson shares her sincere thoughts on how and why the Democrats lost the 2024 election to Donald Trump.  We highlight her entire address to the world as I give my thoughts on exactly why this kind of voice is needed to remind the people:  The left and right are humans and fellow countrymen and women. The system will not heal this divide until it stops profiting off it.  The only way to heal the left right polarity and division we all feel is to assume responsibility for how we fuel the flames of scapegoating onto the other side.  We explore the concept of Satan in this episode and the human super organism in order to better understand human nature and how to bring peace and health back to our species at war.You are the most powerful technology.  Don't ever forget that.

The news of Texas covered today includes:Our Lone Star story of the day: A review of the key races across Texas to watch as election returns come in. Will the GOP make gains in South Texas and the RGV? Will a young Leftist beauty queen upset a longtime state representative in Richardson? Will Amarillo be the first Texas city to fail to pass a sanctuary city for the unborn ordinance in a citywide vote? Will the GOP make gains in either the Texas House or Senate?I review the races to watch. [SD27, HD52, HD70, HD74, HD80, HD108, HD112, Amarillo's Pro-Life Sanctuary City for the Unborn ordinance, and race turnouts in places like Williamson and Fort Bend counties.Get your election results here: https://www.sos.state.tx.us/elections/historical/index.shtmlFeds agree to follow the law and stay out of Texas polling places and ballot count rooms.Our Lone Star story of the day is sponsored by Allied Compliance Services providing the best service in DOT, business and personal drug and alcohol testing since 1995.As expected, Comptroller Hegar reports that Texas' cash position has declined since last year.Listen on the radio, or station stream, at 5pm Central. Click for our radio and streaming affiliates. www.PrattonTexas.com

Synopsis: Rob Williamson, CEO of Triumvira, joins Biotech 2050 host, Rahul Chaturvedi, to discuss his dynamic career from economics to biotech, tackling the volatile capital markets, and navigating high-stakes decisions in cell therapy. He shares insights on therapeutic developments in cell therapy, the pressures of solid tumor research, and the evolving biotech ecosystem. A deep dive into biotech board dynamics, funding strategies, and the potential of AI in healthcare, Rob offers invaluable lessons and forward-thinking perspectives on life sciences and patient care innovation. Biography: Robert F. Williamson, III has been active in building biotechnology companies and shareholder value for over two decades. He currently is the President and COO of Triumvira Immunologics. Previously, he was the CBO of OncoMyx, an oncolytic virus company, and CEO of BioTheryX, a protein degradation therapeutics company, raising a $100M crossover round and preparing the company for an IPO. Prior to BioTheryX, Mr. Williamson served as CEO of both PharmAkea and ATXCo, oncology and fibrosis companies financed through a partnership with Celgene, until PharmAkea's acquisition by Galecto and ATXCo's acquisition by Blade Therapeutics. Prior, Mr. Williamson was CEO of Arriva Pharmaceuticals, President and COO of Eos Biotechnology, which he sold to Protein Design Labs, and COO of DoubleTwist, Inc. through its acquisition by Merck and Hitachi. Mr. Williamson also serves as a director and adviser for foundations, private, and public companies. Notably, Mr. Williamson served as an early Director of Pharmasset, Inc., where he helped finance, grow, and advance the company into the public markets and through its acquisition by Gilead in 2011 for $11 billion. Earlier, Mr. Williamson was a Partner with The Boston Consulting Group and a Research Assistant for the Federal Reserve Board. He received a BA in economics from Pomona College and an MBA from Stanford.

Neil Williamson, President of Free Enterprise Forum, joined Keith Smith & Jerry Miller on “Real Talk With Keith Smith” powered by YES Realty Partners and Yonna Smith! “Real Talk” airs every Wednesday and Friday from 10:15 am – 11 am on The I Love CVille Network! “Real Talk With Keith Smith” is presented by Charlottesville Settlement Company, LLC, El Mariachi Mexican Bar & Grill, Fincham & Associates, Inc., Free Enterprise Forum, Intrastate Service Co and YES Realty Partners.

Former US correspondent Tim Wilson of Maxim Institute and Auckland Councilor Maurice Williamson, former US Consul General join the Huddle to discuss the US presidential race, the Government's change of schedule for the Treaty Principles Bill, and calls for a jetski ban at a holiday spot in the Bay of Plenty. LISTEN ABOVE See omnystudio.com/listener for privacy information.

Kelly speaks with Sarah Williamson, author of Drink Less, Live Better, about how alcohol impacts our spiritual connection, as well as our physical and emotional wellbeing. Sarah, who has given up alcohol completely, and Kelly, who takes a ‘mindful drinking' approach, share the profound difference these choices have made in their lives. In a powerful aha! moment during the conversation, Kelly discovers a fresh, inspiring reason to deepen her commitment to drinking less. Listen with earphones if you have little ones nearby as the subject of wild drunken sex does come up around the 33 minute mark... You can find Sarah Williamson at: www.drinklesslivebetter.com https://www.instagram.com/drinklesslivebetter/ https://www.facebook.com/drinklesslivebetter Book: https://mybook.to/drinklesslivebetter Podcast: https://drinklesslivebetter.captivate.fm/listen Meet Kelly, Sarah and a whole community of amazing women over in Soul Explorers, an online membership for women who want to connect on their personal and spiritual growth journeys.  https://www.kellypietrangeli.com/soulexplorers   Get onto Kelly's newsletter list for invites to online group gatherings, musical playlists, meditations and soul-ful love notes to guide you on your personal journey. https://www.kellypietrangeli.com   You can email Kelly hello@myprojectme.com Or leave a message on Instagram @kellyprojectme www.instagram.com/kellyprojectme Facebook www.facebook.com/myprojectme Thank you for listening, subscribing / following and sharing the Project Me Podcast!  

Ep. 171 This Author's Day, Fearless Fridays with Maryann welcomes a true visionary—Cheryl P. Williamson! Known for her powerful motto, “Validation is for parking, not people,” Cheryl invites you into her world of self-belief, courage, and purpose-driven success. In this soul-stirring conversation, she reveals how embracing confidence, without waiting for approval, paved her path as a best-selling author, filmmaker, and dynamic speaker. Discover how Cheryl's journey of resilience and personal growth led her to inspire thousands, sharing practical tools like affirmations, vision boards, and the art of balancing family and ambition. Through candid stories and uplifting advice, Cheryl's words serve as a beacon for anyone ready to step into their power and fulfill their dreams.

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).

What sets Michael Molthan - M2 The Rock's story apart is the realization that there wasn't just one rock bottom; there were many. And from those challenging moments, he emerged stronger and more determined than ever. Today, he leverages his personal experiences and magnetic, relatable personality to inspire others to embark on their own transformative journeys. Michael Molthan - M2 The Rock is proof that even in the darkest of times, one can find a path to fulfillment and purpose, using rock bottom as a steppingstone rather than an endpoint. Michael Molthan's mission is to raise the meaning of “Rock Bottom” sharing his relatable stories for everyone by rebuilding the “Spirit, Mind, and Body”. When this is “Out of Order” our life is full of chaos and confusion. Michael Molthan doesn't shy away from talking about his painful past of trauma, drug, alcohol, and work addiction. On his talk show called The M2 The ROCK Show, he interviews inspiring people with inspiring stories. For over 2o years, Michael Molthan has been known as one of the most well-known Luxury Homebuilders in Dallas, Texas - The Park Cities and also in the country until 2009.  Michael Molthan finally hit rock bottom. Drugs. Alcohol, and crime. And absolute chaos. He accumulated 27 mugshots in four years and was about to enter a place he swore he would never go: prison. Addiction was Michael's temporary solution to heal from a dark childhood trauma secret. Little did he know that being imprisoned and reading and writing for inmates that could not read or write. On October 13, 2017, Michael was miraculously released 2 years early from prison before completing his sentence. He traveled 300 Miles back to Dallas, Texas, to see Judge Jennifer Bennett to turn himself in.  For the first time Judge Bennett could see this miraculous change that had taken place in Michael's life, so she pardoned him and told him to go “pay it forward”.  That's what Michael Molthan has been doing for the last 7 years.   Michael is the host of The M2 THE ROCK Show, one of the fastest growing shows/podcasts in the country that dives into the topic of self-improvement, spirituality, health, mind, and many more.  Michael Molthan is the author of two books, “300 MILES – Memoir of Michael Molthan” and “Today, I Realize - Daily Devotional 2025” being released in 2025. Michael's main passion is simple and profound: “That Everyone Is An Addict”.  FOLLOW M2 THE ROCK BELOW:WEBSITE: https://m2therock.com/ YOUTUBE: MICHAEL MOLTHANINSTAGRAM: https://www.instagram.com/m2therockshow/        Become a supporter of this podcast: https://www.spreaker.com/podcast/the-m2-the-rock-show-michael-molthan--3443849/support.

In this conversation, Dr. Victoria Williamson discusses the profound impact of music on the brain, exploring its role in memory, emotional connection, and cognitive enhancement. She highlights the significance of music from infancy through adulthood and introduces the concept of binaural beats as a tool for sound therapy. The discussion also covers her company, Audicin, which aims to provide sound solutions for wellbeing and productivity, backed by scientific research. Stay in touch with Dr. Victoria and get a free trial of Audicin at this link. Takeaways Music has been a part of human life for millennia. Newborns can remember melodies they heard in utero. Music is deeply tied to our emotional experiences. The brain processes music in a unique way that enhances memory. Binaural beats can help synchronize brain waves for various states of mind. Music can be used as a mnemonic device for better memory retention. The right kind of background music can enhance focus and productivity. Nature sounds in music can significantly reduce stress levels. Research is ongoing to explore the benefits of music therapy for various conditions. Watch on YouTube Episode transcript Cheryl McColgan (00:00.868)Hey everyone, welcome to the Heal and Rosh Ro podcast. I am so excited. I I think I say this when I'm talking to every guest, but that's because I only choose people that I really want to talk to for the most part. So today I have with me Dr. Victoria Williamson, and she is basically her life's work is all about music in the brain. And this is a topic that really gets me excited because I was a musician most of my time throughout school. I played saxophone for many years, also sang. and then my interest in psychology and the brain. And at the time, even way back when, when I was in school at this point, there was a lot of research on the really positive effects in a child's developing brain with using music. So I know that that research is out here, but what I'm really excited to talk to Dr. Williamson about is how they're finding that music also works wonders on the adult brain. So very long introduction there, Dr. Victoria, but I kind of wanted to let you know where I'm coming from as well. So welcome and could you just give people some background on how you got into this work? What sparked your interest in music? Dr Victoria Williamson (01:04.371)Well, thank you so much for inviting me. It's my absolute pleasure to be with you today. We share a lot in our background, you and me. So I paid for school teaching music. I'm a guitarist, classical guitarist, but I love all instruments. I love all forms of music, impossible to name a favorite. But I studied psychology. That's what I was drawn towards was understanding human behavior and I was going to school in the sort of late 90s, early 2000s, where neuroscience was blowing up. And we were getting all these cool studies where you could see actual pictures of the brain working. And that was just magnetic to me. when I found out I could combine my two loves, I could combine psychology and music. That was it. That was my pathway right there. And it mattered not that I had to study for so many years and have this kind of uncertain academic life. Cheryl McColgan (01:57.112)haha Dr Victoria Williamson (02:01.587)because you follow your passion, right? And that's what you're all about. So we absolutely share that as well. So my pathway through research always clung to this idea that music is transformative in human life. And we've been making music as a species for as long as records exist. The oldest musical instruments we've ever found on planet Earth are 40 ,000 years old. And these are very intricate bone flutes. They're carved from the bone of a vulture wing, and they use the same musical scale that we use in modern folk music. Cheryl McColgan (02:42.082)That's absolutely amazing.

In honor of Breast Cancer Awareness Month, Cathy Williamson of The Middle Page Blog joins the show to share her journey with Triple Negative Breast Cancer (TNBC), an aggressive form of breast cancer. Diagnosed in 2013 after a routine mammogram revealed an abnormal calcification, Cathy underwent a double mastectomy, chemotherapy, and radiation. In sharing her path from diagnosis to survival, she emphasizes the critical importance of routine screenings, early detection, and environmental factors. Cathy's story offers hope and inspiration while serving as a powerful reminder to prioritize our health and encourage those around us to do the same.Follow Cathy Williamson:www.instagram.com/themiddlepagebloghttps://the-middlepage.comCheck out our podcast, now on video, on my YouTube channel! https://www.youtube.com/channel/UCLzeA0jBX83j4wqpA2r9lpQTune in NOW and don't forget to subscribe, listen, rate, and review!To learn more about your host, Tiffany Blackmon…Check out my website,https://tiffanycblackmon.comSubscribe on YouTube, Tiffany Blackmonhttps://www.youtube.com/channel/UCLzeA0jBX83j4wqpA2r9lpQFollow me on Instagram, @tiffanycblackmonhttps://www.instagram.com/tiffanycblackmonFollow me on Facebook, Tiffany Blackmonhttps://www.facebook.com/tiffanyslifestyleSubscribe to my newsletter so you never miss anything:https://bit.ly/44bk6fW

Matt Williamson, Director of Engineering at ADF Engineering, discusses a strategy for testing multiple mixes of materials.