Podcasts about Wunderbar

Das heute hier vorgestellte Werk wurde für den Deutschen Buchpreis für Belletristik nominiert, 2019 war das. Nun bin ich drauf gestoßen und weiß nicht wie.Jan Kraus ist Sterbebegleiter. Er wird von Angehörigen engagiert, die letzte Reise zu begleiten. Zuzuhören, Dazusein, zu Pflegen. Es geht um den Tod, aber mehr noch darum, wie man dorthin gelangte. Er wird von einer Tochter beauftragt, sich um ihren Vater zu kümmern. Der war in Westberlin Straßenbahnfahrer. Busse sind ihm verhasst, er hatte 3 Ehefrauen, die alle nahe den Zügen begraben sind.Eigentlich wollte er Zugführer werden, aber das ging nicht. Er heißt Winterberg, und Winterberg ist vom Sterben und vom Tod besessen. Das wurde ihm auch ein bisschen in die Wiege gelegt, sein Vater eröffnete in Liberec (damals Reichenberg) das 1. Krematorium auf dem Gebiet der jungen, gerade gegründeten Tschechoslowakei.Winterberg (fast) einziges Interesse gilt der Geschichte. Sein treuer Begleiter ist der Baedeker, genauer dessen letzte Ausgabe des Baedeker für Österreich-Ungarn aus dem Jahre 1913. Winterberg will auf eine letzte Reise gehen, Jan Kraus begleitet ihn. “Winterbergs letzte Reise” ist kein leichtes Werk. Wenn man sich hineinbegibt, empfängt es einem wie in einem Fluss, aber der rattert, denn es ist natürlich eine Zugreise.Die spezifische Sprache, die Jaroslav Rudiš hier verwendet, erinnert mit ihren ständigen und dabei variierenden, fast formelhaft gebrauchten Redewendungen des Protagonisten Winterberg an Paul Celans “Todesfuge”.Dabei zitiert Winterberg so ziemlich ununterbrochen aus dem erwähnten Baedeker und treibt damit insbesondere Jan Kraus in den Wahnsinn, der mit den Dämonen seiner eigenen Geschichte konfrontiert ist. Die Reiseroute: Königsgrätz, Pilsen, Budweis, Linz, Budapest, Brünn und am Ende auf die Insel Usedom.Dabei ist insbesondere die Schlacht von Königsgrätz ein Ereignis, das früher in der Schule eine geringe (oder in meinem Fall: keine) Rolle spielte. Für Winterberg ist es der wichtigste Wendepunkt der europäischen Geschichte: 1866 endet die Schlacht mit der österreichischen Niederlage gegen Preußen, eine neue europäische Ordnung entstand - und endete in 2 Weltkriegen.Königgrätz war die erste Schlacht in Europa, vor der große Truppenkontingente per Eisenbahn verlegt wurden. Die Sachsen standen (wie so oft) auf der Verliererseite.Die Geschichte Europas wird durch die Entwicklung der Züge und Zugstrecken vorangetrieben. Dabei spiegeln sich Fortschritt und Barbarei: Die Feuerhalle, die eine moderne Bestattung verspricht, auf der anderen Seite die Krematorien von Auschwitz. Die Geschichte Böhmens, einst Österreich-Ungarn, dann auf dem Gebiet der Tschechoslowakei, dann von den Nazis besetzt, dabei vielfach von den in Böhmen lebenden Deutschen unterstützt.Winterberg verzweifelt an der Geschichte. Weit mehr noch aber an der Ignoranz der Menschen, die die Historie nicht durchschauen und schlimmer noch: dies auch gar nicht wollen. Geschichtliche Weichen werden weit vor der eigenen Zeit gestellt.Einige der Motive, die immer und immer wieder und dann noch einmal präsentiert werden sind: Das von Rudolf Bitzan entworfene Krematorium ("Feuerhalle“) in Reichenberg, Amand von Schweiger-Lerchenfelds Standardwerk „Die Überschienung der Alpen“. Wunderbar, die Lösung von Problemen folgerichtig als Überschienung zu bezeichnen. Dazu kommen all die Toten, die "keine schöne Leichen" waren, von der "beautiful landscape of battlefields, cemeteries and ruins", als die ein Engländer ihm einst Mitteleuropa beschrieben hatte.Mittelpunkt des Romans sind also der Tod und die ganzen Sauereien und Grausamkeiten, die sich Menschen zufügen. Die geraten dann in Vergessenheit und hinterher sind wieder alle überrascht, wie das geschehen konnte. Gleichzeitig der Kampf (oder das Streben) nach etwas Neuem, Besseren, das (zu) oft nicht gelingt.“Winterbergs letzte Reise” ist Jaroslav Rudiš erster Roman auf deutsch.Für seinen Beitrag zur Verständigung von Tschechen und Deutschen wurde der Autor von Bundespräsident Frank-Walter Steinmeier mit dem Verdienstorden der Bundesrepublik Deutschland ausgezeichnet.Das Buch ist schon ein bisschen schwer zu ertragen und zu verkraften, aber es lohnt sich. Fast hätte ich es vergessen: es ist nicht nur tragisch, sondern auch komisch. Große Empfehlung. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit lobundverriss.substack.com

Ingenieur Lüthi stürzt zu Tode – auf der Baustelle seines Unternehmens. Alles sieht nach einem Unfall aus. Doch seine Sekretärin Madeleine bekommt einen Verdacht: War es Selbstmord? Oder sogar ... Mord! Wunderbar lebensnaher Krimi aus der Schweiz. (00:00) Beginn Episode (02:58) Beginn Hörspiel (47:04) Gespräch ____________________ Die handelnden Figuren: · Manfred Kunz – Chef der Firma «Kunz AG», Bauunternehmer auf der Sonnenseite des Lebens · Peter Lüthi – Teilhaber der «Kunz AG», Chefingenieur, Bauunternehmer auf der Schattenseite des Lebens · Urs von Bergen – junger, aufstrebender, noch recht neuer Mitarbeiter bei Kunz, Ingenieur und Bauführer · Madeleine Habegger – Sekretärin von Kunz · Annemarie – Sekretärin von Lüthi und (später) beste Freundin von Madeleine · Alexander Pavlicek – Architekt beim Architekturbüro «Sterli und Hirth», beauftragt von Kunz · Arnold Mosimann – Banker · Giovanni di Pietro – Vorarbeiter ____________________ Mit: Franz Matter (Kunz), Birgit Steinegger (Frau Kunz), Yvonne Roth (Madeleine), Peter Wyss (Lüthi), Dori Grob (Annemarie), Peter Holliger (von Bergen), Dieter Stoll (Pavlicek), Paul-Felix Binz (Mosimann), Rainer Zur Linde (Schlegel), Eleonore Bürcher (Frau Dufaud), Peter Freiburghaus (Giovanni), Liselotte Favri (Serviertochter), Max Begert (Polizist), Daniel Kasztura(Polizist), Kurt Frauchiger (Polizist), Hans-Rudolf Spühler (Polizist), Hanspeter Otti (Hausmeister), Erwin Leimbacher (Kellner), Rolf Schwab (Kondukteur), Charlotte Acklin (Barmaid), Charles Benoit (Taxifahrer), Max Füri (Autofahrer, Telefonstimme) ____________________ Tontechnik: Werner Feldmann – Regie: Charles Benoît ____________________ Produktion: SRF 1980 ____________________ Das andere Hörspiel mit Madeleine als Ermittlerin könnt Ihr hier nachhören: https://www.srf.ch/audio/krimi/1-2-draeckegi-woesch-gespraech?id=54108079-cf03-45be-9c89-da400a9824af https://www.srf.ch/audio/krimi/2-2-draeckegi-woesch-gespraech?id=69bdc6c9-9e91-4a64-aa93-35110d790f9e Das Theaterstück von Markus Keller und Rusudani Tabukaschwili läuft momentan in Bern: https://www.theater-effinger.ch/premieren/eine-besondere-strasse

Ja, ich gebe es gerne zu: Ich bin immer noch und trotz aller Skandale und Verrücktheiten ein unrettbarer Fußballfan. Ich schaue nicht viele Spiele, weil mir die Zeit dazu fehlt und mir 90 Minuten oft echt zu lang sind. Radio ist da schon besser. Aber am vergangenen Wochenende gab es Kombinationen von Ereignissen, die mich den Fußball immer noch mehr lieben lassen. Nach einem schönen Ordensjubelfest mussten wir im Auto zurückfahren und haben das erste Tor vom BVB bejubelt, wobei der Fahrer sich echt beherrschen musste, jetzt nicht mit 180 über die Autobahn zu düsen. Zuhause angekommen konnten wir das 2:0 erleben und die Riesenfreude über den Sieg und die Teilnahme an der Championsleage in der kommenden Saison.Am Sonntagmorgen dann das Mitfeiern des Gottesdienstes aus Rom mit den unglaublichen Bildern von hunderttausendfacher Gemeinschaft und Gebet und innerer Bewegtheit und Worten zur Einheit der Kirche, zur Rückkehr zur Liebe Gottes und dem Aufruf zum Frieden. Und anschließend Besuch auf dem Olper Stadtfest mit vielen Kontakten, Gesprächen, Musik und asiatischen Köstlichkeiten. Und am Nachmittag das Finale der 2. Bundesliga mit dem Sieg des FC Köln, der Aufstiegsparty und, fast zu kitschig um wahr zu sein, die Paveier auf dem Olper Marktplatz mit dem Song "Schön ist das Leben".Ja, manchmal ist das Leben geballt voller Schönheit und wir tanken unser Inneres auf mit wunderbaren Bildern, Musik, Worten, überbordenden Gefühlen und Emotionen. Und ich bin immer wieder erstaunt, wie wunderbar Gott uns geschaffen hat. Auch in Zeiten, wo es so alltäglich dahinplätschert oder Sorgen überhand zu nehmen scheinen, können wir diese gespeicherten Momente erinnern und uns freuen und wieder Kraft daraus gewinnen.Egal, ob ein Fest, ein Gottesdienst, ein Konzert, ein Sieg im Fußball und eine Stadt im Rausch oder etwas ganz anderes: Wir brauchen die gemeinsamen Erlebnisse, weil sie uns untereinander verbinden und vereinen, den Alltag unterbrechen und Lust auf Zukunft machen. Gemeinsam und mit Menschen, die wir vielleicht vorher gar nicht kannten und die jetzt eine gemeinsame Erfahrung und Erinnerung mit uns haben. Genau so geht Gemeinschaft, Gesellschaft und Kirche und nutzen wir diese Chancen, wenn wir sie bekommen können. Es ist wunderbar.

Wenn sich dein Geist zur Wahrheit erhebt, erfährst du Glück. Wenn dein Denken im Einklang mit der Wahrheit ist, fühlst du Frieden. Fehlt dir das Glück, zeigt das nur, dass deine Gedanken gerade nicht im Einklang mit der Wahrheit sind. Du brauchst keinen anderen Maßstab: Bist du glücklich und in Frieden? Wunderbar, dann halte nichts fest. Doch wenn nicht, erkenne, dass deine Gedanken nicht der Wahrheit entsprechen, und lass sie los. Das ist Vergebung. Du fühlst dich angesprochen und möchtest noch mehr erfahren? Dann schau gerne auf meiner Website vorbei. Dort findest du alle anstehenden Termine: https://www.gottfriedsumser.com Wertschätzung https://gottfriedsumser.com/wertschaetzung Dein Einladungslink für Telegram. Diese App ist für Android sowie für iOS verfügbar. Hier kannst du tägliche Lektionen anhören und viele inspirierende Impulse empfangen. https://t.me/joinchat/AAAAAE7xQ67edqq1Goh51A Quantum Shift - die kostenlose Community-Plattform: https://quantumshift.online Soundcloud: https://soundcloud.com/gottfriedsumser Spotify: https://open.spotify.com/show/7k98M4kCwr5ZBvgSFP8gql?si=6RjRI7HAQsSQchfZjsisPg&dl_branch=1&nd=1 Amazon Music: https://music.amazon.de/podcasts/1fe60f78-5246-4749-b859-0c28dd10b0ba/GOTTFRIED-SUMSER--LEBE-MAJESTTISCH Deezer: https://deezer.page.link/bpumKHezGLYTMVf28 iTunes: https://podcasts.apple.com/us/podcast/gottfried-sumser-lebe-majestätisch/id1581542180 YouTube: https://www.youtube.com/c/GottfriedSumser

Am Samstag haben viele Schwestern und viele Gäste in unserem Mutterhaus ein großes Fest gefeiert. 10 Schwestern kommen zusammen auf unglaubliche 635 Jahre Ordensleben in der Gemeinschaft der Olper Franziskanerinnen. Sechs von ihnen konnten den Tag im Mutterhaus mitfeiern und mit allen anderen haben sie auch an die vier Schwestern gedacht, die aus Alters- und Krankheitsgründen nicht dabei sein konnten. Zu Beginn des Festgottesdienstes hat Sr. Johanna, die Mutterhausoberin, alle anwesenden Gäste mit einem Ausschnitt aus einem Brief von Madeleine Delbrel begrüßt. In diesem Brief an Gott schreibt diese: "Denn ich glaube, du hast von den Leuten genug, die ständig davon reden, Dir zu dienen – mit der Miene von Feldwebeln; Dich zu kennen – mit dem Gehabe von Professoren;zu Dir zu gelangen – nach den Regeln des Sports.Eines Tages aber, als Du Gott, ein wenig Lust auf etwas anderes hattest, hast Du den Heiligen Franz erfunden und aus ihm Deinen Gaukler gemacht.An uns ist es, uns von Dir erfinden zu lassen, um fröhliche Leute zu sein, die ihr Leben mit Dir tanzen"Das ist ein wunderbarer Brief, der allen, die ihn gehört haben, ein Lächeln ins Gesicht gezaubert hat. Da war es völlig gleich, dass die Jubilarinnen zum großen Teil mit Rollatoren gehen und Kissen auf die harten Kirchenbänke brauchen. Ihr strahlendes Lächeln und die Freude an Gott haben sie auch nach 70, 65 und 60 Ordensjahren nicht verlernt und zeigt mehr als deutlich, dass sie auch nach einem langen Ordensleben mit vielen Höhen und Tiefen, Krankheit, Leid und Sorgen, nicht verlernt haben, mit ihrem Gott zu tanzen und Gauklerinnen Gottes zu sein.Es gibt selten vergnüglichere Feste als Ordensjubiläen mit alten Schwestern. Da strotzt es vor Lachfalten und stillvergnügtem Sein aus dem Wissen heraus, dass sie immer neu von Gott erfunden, geleitet und geliebt werden. Wunderbar!

Sehnsuchtstexte, die unterschiedlicher kaum sein können,präsentieren Susanne Garsoffky und Friedemann Magaard in der aktuellen Folge des Lyrik-Podcast Seelenfutter. „Am Turme“ von Annette von Droste-Hülshoff ist ein Klassiker, natürlich. Wunderbar, wie die Dichterin die sehnsuchtsvoll Beobachtende ins Wort bringt, der das bewegte Leben versagt bleibt: „Wär ich ein Mann doch mindestens nur…“. Dazu klingt das feine Haiku-Gedicht von Sugita Hasajo: „Das Blütenschau-Kleid“ zeigt einen intimen Moment, der nur der Frau gehört, die das Kleid getragen hat. Dazu gibt es Bibelworte von Paulus und aus den Psalmen.

Ref.: Wolf-Dieter Kretschmer, Journalist, Blogger und Theologe

Wenn die Mutter von Autorin Andrea Wöllenstein müde oder krank war, hat sie oft gesagt: „Heute bin ich nichts wert.“ Misst sich mein Wert nur an dem, was sich leisten kann? Dieser Frage geht Andrea Wöllenstein nach und findet eine Antwort darauf in einem Gebet im 139.Psalm.

„Beständig ist das leicht Verletzliche“ – mit diesem Gedanken ist eigentlich schon genug gesagt, und mehr braucht es als „Seelenfutter“ diese Woche nicht, oder? Der weithin fast vergessene Oskar Loerke formt diesen tiefen, würdigen, aufregenden und verstörenden Gedanken in seinem Gedicht „Die Laubwolke“, in dem es nur vordergründig um Frühling, Herbst und Winter geht, in Wahrheit aber über Werden und Vergehen, über Gefahr und Bewahrung. Dazu stellen Lyrik-Podcast-Gastgeber Susanne Garsoffky und Friedemann Magaard „Ironische Landschaft“ von Klabund, auch hier Natur, auch hier gebrochen in Kraft, Bedrohung, Rettung und das in feinster humoriger Leichtigkeit. Wunderbar. Dazu gibt es Bibelverse von Paulus und nach Lukas.

Wenn Erwachsene einen Plan haben, heißt das noch lange nicht, dass Kinder ihn toll finden. Schon gar nicht, wenn es um den Lebensplan oder die Familienplanung geht. Stellen wir uns vor, welche Nöte ein Kind durchlebt in dem Versuch, weder Mama noch Papa zu verlieren, beiden gerecht zu werden, um ja nicht die Verbindung zu verlieren. Häufig stellen sie ihr Bedürfnis nach Autonomie und Selbstwirksamkeit hinten an, um die Sicherheit in der Bindung zu spüren. Steffi kann sich also glücklich schätzen, dass ihr Sohn Timo aufbegehrt, als ein neuer Lebenspartner auftaucht, der auch noch eigene Kinder mitbringt. Er scheint sich sicher in der Bindung zu Mama zu fühlen, dass er ihr zeigen kann, dass ihn etwas stört, dass er Angst hat. Natürlich nicht offensichtlich. Es braucht einen einfühlsamen Blick hinter die Fassade. Aus der Sicht von Timo sind der neue Partner und die Kinder Eindringlinge, die seine Beziehung zu seinen Eltern gefährden. Sein Papa hat vielleicht schon früher Kommentare über neue Lebenspartner gemacht, so dass er lieber nichts mehr erzählt, um Mama zu schützen. Das macht es jetzt wieder anstrengend für ihn. Schon wieder eine Veränderung. Außerdem genießt er womöglich die Mama-Timo-WG: "Ich brauche keinen Ersatzpapa. Ich habe doch schon einen Papa und den sehe ich nur selten", könnten seine Gedanken lauten. Es lohnt sich, die Ängste und Sorgen unserer Kinder zu erkunden, den Raum für diese Gefühle zu öffnen, denn häufig sind unsere gut gemeinten Pläne erstmal vor allem für uns nachvollziehbar und bedienen unsere Bedürfnisse nach Bindung und Nähe. Wie schaffen wir es also allen Bedürfnissen gerecht zu werden? Wie gehe ich mit der Situation um? Wunderbar passend zur letzten Folge haben wir hier eine ähnliche Situation, die sich heute vor allem auf die Perspektive des Kindes einlässt. Viele spannende Impulse wünschen wir euch!

Guten Morgen guten Morgen du wunderbares wichtiges richtiges einzigartiges wertvolles Wesen danke dass du über fünf Jahre mit lauschst mir folgst meine Seelenwanderung auf diesem Planeten innen und außen du bist ein Schatz ich hoffe du weißt das du bist ein Genius der darauf wartet im Licht der Liebe zur blühen und in dieser Welt seine Aufgabe zu füllen ich gebe dir jetzt die Erlaubnis für den Rest deines Seins ein wunderbares wertvolles und einzigartiges Wesen zu sein dein Schutzengel und lichtbegleiter Leonardo secondo solange du mich für dich haben möchtest und Du es für mich sein möchtest Leonardo Secundo :=)

Viele Gläubige benutzen das Wort Ewigkeit und meinen damit den unendlichen Himmel oder die unendliche Hölle. Aber die Bibel benutzt das Wort Ewigkeit, um damit irgendeinen beliebigen Zeitabschnitt zu beschreiben. Das Wort Ewigkeit wird weder im Alten noch im Neuen Testament im Sinne von Unendlichkeit gebraucht. Diese Bedeutung wurde erst einige hundert Jahre später in das Wort hineininterpretiert. In der Bibel meint Ewigkeit eigentlich durchweg einen Zeitraum, eine Phase, eine Epoche oder eine Generation. Ewiges Leben bedeutet einfach das Leben im nächsten, kommenden Zeitabschnitt. Dasselbe gilt auch für Formulierungen wie ewige Strafe. Wieder geht es nicht um eine Strafe, die niemals endet. Es geht einfach um eine Strafe im nächsten, kommenden Zeitabschnitt. Wie lange diese Strafe dauert, wird mit dem Wort ewig nicht ausgesagt. 

https://www.cornelia-maria-mohr.comIn dieser hochspannenden und inspirierenden Podcast Serie kommen Menschen wie du und ich zu Wort. Sie lassen uns daran teilhaben, wie sie in den Herausforderungen ihres Lebens durch ihre ganz persönlichen Wege inneres Glück und Frieden gefunden haben und immer wieder finden.Andrea Fassbinder ist eine moderne, holistische Mentorin und Expertin für DEIN glückliches und erfülltes Leben. Als ehemalige Bereichsleiterin in einem Industrieunternehmen führte sie schon immer Menschen zum Ziel. Als moderne, holistische Mentorin führt sie ihre Kundinnen zu ihren ganz persönlichen Zielen – zu ihren tiefsten, inneren Wünschen und Träumen. Mit ihren individuell abgestimmten, modernen und hochfrequenten Energietools ermöglicht sie ihren Kundinnen den schnellen und einfachen Weg ans Ziel. Andrea lebt nach ihrem Motto: „Sei frei und wild und wunderbar – Zeig Dich so, wie du wirklich bist, und leb DEIN Leben“. Dieses Lebensmotto vermittelt sie auch ihren Kundinnen. Im beschaulichen Oberfranken hat sie ein breites Übungsfeld für ihren Mut zum „anders sein“.Show Notes:https://anmeldung-zum-newsletter.grweb.site https://andrea-fassbinder.de https://www.linkedin.com/in/andrea-fassbinder-a4423621a https://www.facebook.com/andrea.fassbinder.982  https://cornelia-maria-mohr.com/#newsletter https://cornelia-maria-mohr.com/https://cornelia-maria-mohr.com/engel-lehrerin-ausbildung-in-kretaSelbstliebe- Kraft- Kompakt Paket/Audio zum Download: https://cornelia-maria-mohr.com/download-kursehttps://cornelia-maria-mohr.com/buecher/das-innere-zuhausehttps://cornelia-maria-mohr.com/buecher/lieben-kann-man-uebenhttps://cornelia-maria-mohr.comMeisterlehrerin der Diana Cooper School of White LightSpiritiuelle LehrerinAutorinParr-und FamilientherapeutinHeilpraktikerin

Die Kommunen in Rheinland-Pfalz rechnen mit einem Investitionszuschuss von rund 240 Millionen Euro jährlich, sollte es Union und SPD mithilfe der Grünen gelingen, ein Sondervermögen für Infrastruktur und Verteidigung zu verabschieden.

''Da simma wieder da - Wunderbar!''Stippi alias Niklas van Stiphoudt, eine wahre Kreisligalegende aus Wachtendonk-Wankum, nimmt uns mit auf seine Reise. Ein Bierchen in der Hand, noch einen Schlachtruf Richtung Mannschaft und dann kann es auch schon losgehen. Einen wunderbaren Typen durften wir in unseren heiligen Hallen begrüßen.Zudem erzählt Stippi uns, dass alle Hotels rund um Wachtendonk mittlerweile ausgebucht sind, weil er zum ‘'Kreisliga gucken mit Stippi'' eingeladen hat. Freut euch auf die Folge

Wunderbar geschaffen ist die Überschrift für den Weltgebetstag der Frauen in diesem Jahr. Die Lieder und Texte dazu kommen von den Cookinseln. Die Frauen erzählen, wie sie dieses Wunderbare in der Natur und bei den Menschen erleben.

gesprochen von Fabian Brüder

Obwohl keine Szene im Theater spielt, gliedert Agatha Christie „Three Act Tragedy“ in drei Akte. Viele Bezüge zum Theatermilieu, eine entsprechende Atmosphäre, ein zurückhaltender und brillanter Poirot - und ein interessantes Detektivteam. Wunderbar.

Was die Kirche aus der sogenannten Hölle gemacht hat, ist nicht das, was Gott dabei im Sinn hatte. Die Hölle bzw. der Feuersee sind keine Orte der ewigen Folter oder Qual. Stattdessen werden sie bei genauem Hinschauen als Orte beschrieben, in denen ungläubige Menschen zur Besinnung kommen können. Die sogenannte Hölle befindet sich in allen Beschreibungen der Bibel unmittelbar vor den Toren des neuen Jerusalem. Und dieser Standort hat mit hoher Wahrscheinlichkeit eine klare Absicht. Die Absicht besteht darin, dass die Menschen dort Tag für Tag mit eigenen Augen sehen können, wie wunderbar es ist, in der Gemeinschaft mit Jesus zu leben. Gleichzeitig werden Tag für Tag Gläubige aus der Stadt am Feuersee vorbeiziehen und dazu einladen, sich für Jesus zu entscheiden. 

Weltgebetstag 2025 «Informiert beten – betend handeln» ist das Motto von jedem Weltgebetstag.Dieses Jahr haben Frauen von den Cookinseln die Liturgie verfasst. Diese wird am Freitag, 7. März rund um den Globus gelesen und ist Grundlage für die Gottesdienste. Wir machen schon jetzt eine weite imaginäre Reise zu den Cookinseln. Sie befinden sich im südpazifischen Ozean, wo der Tag 11 Stunden später beginnt als bei uns. Der Tourismus hat eine grosse wirtschaftliche Bedeutung. Zu den Naturschauplätzen gehören Korallenriffe, Atolle, wunderbare Strände und Vulkangipfel. Wir hören hinein und sprechen mit Verantwortlichen. 

This week a light-hearted (and therefore much-needed!) tribute to the marvelous Felicia Weathers, who, in the midst of her burgeoning operatic career in the late 1960s, made two LPs of Schlagermusik, 1968's Liebe Love L'amour (which also sports the best record cover in the history of the LP!) and, the following year, Wunderbar ist die Welt. Both of these were arranged and conducted by one Harold M. Kirschstein, referred to in the liner notes as an important conductor and arranger. Imagine my surprise when, upon doing a little research, I discovered that this person was better known in his native United States as Henri René, whom I knew from his work with Eartha Kitt in the early days of her recording career. His arrangements are, of course, predictably delightful. Amid all her other successes, Felicia Weathers (like Maria Ewing a generation later) found her greatest fame performing the title role of Richard Strauss's Salome. This role may have put strain on her voice and shortened her career, but in the late 1960s her voice, as captured on these recordings, was a beguilingly beautiful instrument. She also displays a fine interpretive approach, keen linguistic sense, and vital communicative powers to these songs, which feature some of my favorite melodies ever, including those written by Georges Auric, Jimmy Webb, Harold Arlen, Henry Mancini, Jean-Paul Egide Martini, Oscar Straus, and Friedrich Hollaender. I supplement these delicious selections with two Rodgers and Hammerstein medleys from Weathers' 1969 album of songs from musicals, Hello, Young Lovers, which also features duets with the superb African American baritone William Ray, who was also based in Europe during those years. Enjoy this delicious, if brief, escape from reality! Countermelody is a podcast devoted to the glory and the power of the human voice raised in song. Singer and vocal aficionado Daniel Gundlach explores great singers of the past and present focusing in particular on those who are less well-remembered today than they should be. Daniel's lifetime in music as a professional countertenor, pianist, vocal coach, voice teacher, and journalist yields an exciting array of anecdotes, impressions, and “inside stories.” At Countermelody's core is the celebration of great singers of all stripes, their instruments, and the connection they make to the words they sing. By clicking on the following link (https://linktr.ee/CountermelodyPodcast) you can find the dedicated Countermelody website which contains additional content including artist photos and episode setlists. The link will also take you to Countermelody's Patreon page, where you can pledge your monthly or yearly support at whatever level you can afford.

Viele Christen haben Angst vor dem "Richterstuhl von Jesus"? Doch wie wird es wirklich sein, wenn wir eines Tages vor Jesus stehen und "Rechenschaft" über unser Leben abgeben müssen?In diesem Podcast möchte ich dir zeigen, wie wunderbar es sein wird, wenn du Jesus eines Tages von Angesicht zu Angesicht gegenüberstehen darfst. Ich möchte dir zeigen, was die vielen Bibeltexte tatsächlich bedeuten, die davon sprechen, Jesus eines Tages persönlich zu begegnen.

Jutta Huber: Im glaube so wunderbar

Wunderbar, beides gemeinsam tun können. Warum diese beiden Fähigkeiten ein Prüfstein für gelingende Beziehungen sind, erzählt hier Autor Burkhard von Dörnberg.

Wunderbar! Die drei Brunnenlöwen haben den vierten gefunden! Artur, Bogumil, Casimir und Dominik sind wieder vereint. Wo wollen sie nun hin? Gemeinsam haben sie eine Idee. Aus der OHRENBÄR-Hörgeschichte: Vier Löwen unterwegs (Folge 7 von 7) von Sabine Ludwig. Es liest: Gerd Grasse. ▶ Mehr Infos unter https://www.ohrenbaer.de & ohrenbaer@rbb-online.de

Obwohl häufig behauptet wird, dass sich Menschen nur in diesem Leben für Jesus entscheiden können, lehrt die Bibel doch etwas anderes. Die Hölle bzw. der Feuersee ist keine Endstation, sondern nur ein Zwischenstopp für die Unentschlossenen. Diejenigen, die sich nicht schon in diesem Leben für Jesus entscheiden, werden in Zukunft noch die Möglichkeit dafür erhalten. Die Kirche hat aus dem Feuersee einen Ort der ewigen Qual gemacht, um die Gläubigen in Unterordnung zu behalten. Aber Gott hatte mit der Hölle eine ganz andere Absicht. Jesus wird die ganze Ewigkeit Missionare zu den Ungläubigen senden, so steht es n der Bibel. Diese Missionare werden schlussendlich dafür sorgen , dass eines Tages alle freiwillig bekennen werden, dass Jesus ihr Herr ist.  Ganz offensichtlich wird es im zukünftigen Himmel eine der größten Erweckungen der Weltgeschichte geben. Es ist kaum zu glauben, dass diese wunderbare Botschaft so gut wie nie in unseren Kirchen und Gemeinden gelehrt wird. Das alles und noch einige mehr möchte ich dir in diesem Podcast zeigen.

Das Wort Hölle ist die deutsche Übersetzung des griechischen Wortes GEHENNA. Aber Gehenna meint eigentlich keinen Ort, wo in Zukunft einmal Ungläubige schmoren werden. Gehenna ist vielmehr die Bezeichnung für das Tal von Hinnom im Südwesten des alten Jerusalems. Der Ort wurde bis in die Zeit von Jesus als Müllverbrennungsanlage und gleichzeitiges Krematorium gebraucht.   Für Jesus war die Gehenna somit kein Ort der ewigen Qual nach dem Tod. Es ist viel wahrscheinlicher, dass er mit Gehenna die bekannte Müllverbrennungsanlage vor den Toren Jerusalems im Blick hatte. ErstJahrhunderte nach Jesus wurde die Hölle von der Kirche zu dem gemacht, was heute viele Gläubige dazu "im Kopf" haben.

Wusstest du, dass der Garten Eden nicht die ganze damalige Erde bedeckt hat? Tatsächlich hatte das Paradies Grenzen. Und nimmt man die Bibel wörtlich, dann hatten die Menschen den göttlichen Auftrag, das dahinterliegende Gebiet zu erobern. Der Himmel wird ähnlich beschrieben. Auch im Himmel wird es nicht nur Gläubige geben. Aber wie im Paradies haben die Gläubigen der Zukunft den Auftrag, Menschen von der "Hölle" und den "Himmel" zu holen.

Beim Verstreichen begegnet die kleine Zeit einem Geist. Er ist für Moden zuständig und nennt sich Zeitgeist. Wunderbar! Gleich heckt die kleine Zeit einen Schabernack mit ihm aus. Aus der OHRENBÄR-Hörgeschichte: Die kleine Zeit (Folge 3 von 5) von Rusalka Reh. Es liest: Martina Gedeck. ▶ Mehr Infos unter https://www.ohrenbaer.de & ohrenbaer@rbb-online.de

Interessanterweise wird es immer später Leo scheint ein mitternachtspodcast dazu werden aber du wirst es verstehen und fühl doch einfach mal rein in einen einsamen Schnee wanderwagen mitternachts in den Alpen tja was wird da wohl entstehen wie wunderbar Leonardo ☀️

Seite an Seite sitzen wir auf Gymnastikmatten am Boden und schauen neugierig nach vorne zu unserer Kursleiterin. Was uns eint: zehn kugelrunde Bäuche und die freudige Erwartung auf unser erstes Kind. Die Hebamme erklärt uns gerade anhand eines anatomischen Modells, welchen Weg unsere Babys bei der Geburt durch das Becken nehmen werden: »Einige Wochen vor der Geburt bringen sich fast alle Babys in der Gebärmutter von alleine in die richtige Position – nämlich mit dem Kopf nach unten.« Anschließend erklärt sie uns, wie das Baby während der Geburt noch weitere Drehungen vollbringt, um sich seinen Weg durch das Becken zu bahnen.»Der Kopf eurer Kinder ist dabei optimal an die Bedingungen der Geburt angepasst. Die Schädelknochen sind noch weich und formbar und schieben sich übereinander, damit der Kopf durch den Geburtskanal passt.« Die Frau neben mir auf der Matte staunt nicht schlecht: »Wow, das ist ja wirklich faszinierend, wie das alles so funktioniert und zusammenspielt!« Die anderen Frauen nicken und geben ihr recht. »Ein Wunder der Natur«, sagt eine andere.Wenige Wochen später ist es soweit: Unsere Tochter erblickt das Licht der Welt. Ihre Geburt ist eines der überwältigendsten Erlebnisse meines Lebens. Ein Wunder, ja tatsächlich! Es ist jedoch mehr als nur ein Zufall oder »Mutter Natur«, die dahinterstecken. Es ist ein Wunder Gottes. Denn Gott ist der geniale Schöpfer, der sich das alles ausgedacht und erschaffen hat. Er ist es, der dafür sorgt, dass aus einer Eizelle und einem Samen neues Leben entsteht. Und er ist es, der diesen wundersamen und einzigartigen Prozess der Schwangerschaft und Geburt geschaffen hat, in dem jedes noch so kleine Detail perfekt gemacht ist.Sina Marie DriesnerDiese und viele weitere Andachten online lesenWeitere Informationen zu »Leben ist mehr« erhalten Sie unter www.lebenistmehr.deAudioaufnahmen: Radio Segenswelle

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).

Die Haare sind ab! Und damit beginnt ein komplett neues Leben, finden wir. Genau wie im Hause Kardashian-Kestel, wo nach drei Tagen ohne Muttertier direkt komplett neue Abläufe entstanden sind und durchgezogen werden müssen. Und das Beste: Wir gehen bald wieder auf Tour! Um genau zu sein dann und hier: 26.04.2025 - Hamburg, Georg-Elser-Halle 27.04.2025 - Leipzig, Kupfersaal 02.05.2025 - Stuttgart; Wizemann Halle 04.05.2025 - München, Alte Kongresshalle 08.05.2025 - Köln, Stadthalle Tickets gibt's ab 01.11.2024 um 14:00 Uhr über eventim.de/artist/dings-und-bums/ und wir können es gar nicht so richtig fassen! Die erste Tour war schon unglaublich toll und die nächste wird extra sexy! Wir freuen uns unbeschreiblich doll auf euch!

It's been a summer of blockbuster musical theatre shows in London, and this week Josh and Thos take a close look at just two of the amazing productions on offer.  In this episode, it's time to concentrate on two shows named after significant female characters - with Cole Porter's Kiss Me Kate and Jerry Herman's Hello Dolly under the microscope.  Can the emancipated Lilly Vanessi escape comparisons with the ultimately subjugated Kate, and what is Dolly Levi's actual journey (apart from a trolleybus to Yonkers)?  And is that the ghost of Mary Poppins we can see floating overhead? It's Wunderbar! 

RIP to Southwest Airlines "open seating" policy Winners and Losers at the MLB trade deadline Technology being used in sports like Tennis and Football  

Maximilian Zieche ist Gründer und CEO von Getpress. Die 2017 gegründete Agentur macht PR für Start-ups und Scale-up, viele bekannte Namen gehören zu den Kunden. In dieser Folge berichtet Maximilian über zeitgemäße PR, was insbesondere junge Firmen bedenken sollte und mit welchen Hacks auch introvertierte Führungskräfte nach innen und außen gut wirken können.Unsere allgemeinen Datenschutzrichtlinien finden Sie unter https://art19.com/privacy. Die Datenschutzrichtlinien für Kalifornien sind unter https://art19.com/privacy#do-not-sell-my-info abrufbar.

Wer letzten Freitag in einem Laden von Third Man Records einkaufte, bekam eine mysteriöse weisse Platte in die Tüte geschmuggelt. «NO NAME» stand drauf, sonst nix. Aber ab dem ersten Ton ist klar: das ist ein neues Jack White-Album. Und der ehemalige Kopf der White Stripes ist in Höchstform. Mittlerweile hat Third Man Records, Jack Whites eigenes Label und bekannt für lustige Publicity-Stunts, das Album bestätigt und alle zufälligen Besitzer:innen dazu ermuntert, die Songs ins Internet zu stellen. So können es alle herunterladen, obwohl das Album bis dato weder physisch, noch digital und auch nicht als Stream verfügbar ist. Wir stellen keine Fragen, sondern geniessen: Wunderbar knisternde Vinyl-Ästhetik, Referenzen an alle erdenklichen Classic-, Garage- und Punk-Rockgrössen und vor allem einen Jack White, der für einmal nicht Kopf und Firlefanz in den Vordergrund stellt, sondern Bauch und Abrissbirne. The White Stripes-Fans werden grinsen, wenn sie dieses Album hören.

Haben Sie Angst davor Fehler zu machen? Lernen Sie, sich mit Gottes Augen zu sehen und erfahren Sie, dass Sie alles haben, was Sie brauchen, um das zu tun, was Gott für Sie geplant hat. Er hat Sie wunderbar gemacht!

Lucas Vogelsang - Autor, Journalist, Podcaster, Wortakrobat und Fußballfan - ist zu Gast bei Musik ist Trumpf und redet mit Henning und Till über die schönste Nebensache der Welt: Fußball. Wunderbar! Emotional, lustig, scharfzüngig! Fußball und Musik sind Trumpf in dieser Folge, dank Lucas! Links zur Folge: Das Mädchen - Was geschah mit Elisabeth K.: ARD-Doku über WM 78 https://www.spiegel.de/kultur/tv/das-maedchen-was-geschah-mit-elisabeth-k-ard-doku-ueber-wm-78-a-972941.htmlSport: Ein Besuch bei alten Kameraden... https://www.tagesspiegel.de/sport/ein-besuch-bei-alten-kameraden-der-nazi-rudel-kam-1978-1654594.htmlNachspielzeiten - Das Buch von Lucas Vogelsang gibt es u.a. hier: https://www.thalia.de/shop/home/artikeldetails/A1068205562Die Songs der Sendung: 1) Nur nach Hause / Frank Zander 2) Bayern / Die Toten Hosen 3) Three Lions / Baddiel, Skinner & lightning Seeds 4) Gute Freunde kann niemand trennen / Franz Beckenbauer 5) Tubthumping / Chumbawumba 6) Bochum - Live in Bochum / Herbert Grönemeyer 7) Buenos Dias Argentina / Udo Jürgens, Die Deutsche Nationalmannschaft 8) World in Motion / New Order 9) Wieder hier / WesternhagenInformationen zu unserem Werbepartner:Das 3 Tagesticket für den Guitar Summit vom 27.9. - 29.9.24 in Mannheim jetzt bestellen auf www.guitarsummit.de ! Es gibt 10% Rabatt mit dem Code TRUMPF10 . Henning & Till sind am Freitag, dem 27.9. live auf dem Guitar Summit mit einer Spezialfolge von "Musik ist Trumpf": Der beste Gitarrist der Welt! Hosted on Acast. See acast.com/privacy for more information.

Join Paul and Andy for a very special Clips of the week live from the Wunderbar in Glasgow! Hosted on Acast. See acast.com/privacy for more information.

Paul Hawksbee was joined by both Andy Jacobs and Charlie Baker live from the Wunderbar in Glasgow! As we build up the opening of the Euros. We had a whole host of guests including football broadcasters Stewart Weir and David Tanner. As well as Scottish footballing legend Alan McInally. Enjoy! Hosted on Acast. See acast.com/privacy for more information.

Das bin ich! Henning Wehland und Till Hoiheneder erklären sich: Mit ihren Geschichten, Reflektionen und den dazugehörigen Songs! Wunderbar! Hosted on Acast. See acast.com/privacy for more information.

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Bu bölümde Fallout dizi, Mert'in Wunderbar uygulaması için geliştirdiği Landing Page, Seyfeddin'in yeni plakları ve BAFTA ödülleri üzerine sohbet ettik.Bizi dinlemekten keyif alıyorsanız, kahve ısmarlayarak bizi destekleyebilir ve Telegram grubumuza katılabilirsiniz. :)Yorumlarınızı, sorularınızı ya da sponsorluk tekliflerinizi info@farklidusun.net e-posta adresine iletebilirsiniz. Bizi Twitter üzerinden takip edebilirsiniz.Zaman damgaları:00:00 - Giriş / Twitter'ın Sonu09:45 - Landing Page Tasarlamak27:03 - SHERPA31:13 - Plak43:00 - Facebook'un büyüme taktikleri59:06 - 3 Body Problem / Fallout1:11:15 - BAFTA AwardsBölüm linkleri:WunderbarMy feelings about X (formerly Twitter)JekyllAhrefsParcels İstanbul KonseriFacebook: The Inside StoryNeuromancerDeveloper Experience3 Body ProblemFallout20th BAFTA Games Awards WinnersStar Wards OutlawsGitLab confirms it's removed Suyu, a fork of Nintendo Switch emulator YuzuApple opens the App Store to retro game emulators

Bu bölümde Rami Kütüphanesi, Mert'in dil öğrenme uygulaması, Apple'a açılan tekel davası, Facebook kitabı ve Dragon's Dogma oyunu üzerine sohbet ettik.Bizi dinlemekten keyif alıyorsanız, kahve ısmarlayarak bizi destekleyebilir ve Telegram grubumuza katılabilirsiniz. :)Yorumlarınızı, sorularınızı ya da sponsorluk tekliflerinizi info@farklidusun.net e-posta adresine iletebilirsiniz. Bizi Twitter üzerinden takip edebilirsiniz.Zaman damgaları:00:00 - Wunderbar / App Marketing16:30 - Okuduklarımız / Facebook36:10 - Rami Kütüphanesi48:08 - İzlediklerimiz / Halo / Dune1:10:25 - Apple vs USA1:23:01 - WWDC24 Duyuruldu1:35:45 - Dragon's Dogma wBölüm linkleri:Wunderbar: Çalışırken İngilizce ÖğrenApp Store Promotionİbrahim Müteferrika Matbaası ve Türk MatbaacılığıFacebook: The Inside StoryYaratıcı Eylem: Bir Var Olma BiçimiRami KütüphanesiYalı KütüphanesiHaloHow Hans Zimmer Created the Score for 'Dune: Part Two' | Vanity Fair'Dune: Part Two' Director Denis Villeneuve Breaks Down the Sandworm Scene | Vanity FairApple vs. the U.S. Department of Justice: What You Need to KnowMargrethe Vestager Shows Tech Gatekeepers The DoorApple, Meta, and Google targeted by EU in DMA non-compliance investigationsDiscover String CatalogsPhraseTransiyziDragon's Dogma

Afmælisþáttur Dr. Footabll með Viktori Unnari Illugasyni og Gunnari Birgissyni. Vikulokin: 4:49 Spurningin með Tölvutek. 6:22 Power-rank í boði Dineout. 11:10 Farið yfir fréttir vikunnar. Óskar Hrafn til Haugesund? 15:39 Umræða um nýju Beckham þættina í boði Wunderbar. 22:46 Menningarhorn Dr. Football með Nettó. 24:37 Yngri boltinn með Nóa Siríus. 33:29 Rætt um EM 2028 í Bretlandi og Írlandi með Einari Á. 36:05 Besta lið skipað rauðhærðum leikmönnum. 39:41 Umræða um íslenska karla landsliðið. 45:05 Farið yfir leiki gærdagsins í EM umspilinu. 49:17 Besta deildin. 52:35 Enski boltinn. 1:01:58 El Grande með Poulsen.

Doc, Viktor Unnar og Gunnar Birgisson 2:33 Spurningin með Tölvutek. 4:09 Power-rank í boði Dineout. 8:40 Farið yfir leik Breiðabliks gegn Zorya Luhansk í Sambandsdeildinni. 12:21 Umræða um HM 2030 í boði Jóa Útherja. 16:02 Farið yfir önnur mál með Wunderbar. 23:55 Hvaða bæjarfélag á landsbyggðinni verður næst til að verða Íslandsmeistari? 27:28 Besta deildin. 37:41 Enski boltinn. 50:48 Rætt um endurkomu Gylfa Sigurðssonar í íslenska landsliðið og landsleikjaglugann. 56:00 El Grande með Poulsen.

Dr. Football fékk þá Kela og Viktor Unnar til sín. Besta deildin og Enski boltinn í aðalhlutverki. 2:25 A.I Spurningin með Tölvutek. 3:34 Power-rank í boði Dineout. 7:06 Mount Rushmore fjall íslenskra þjálfara (í boði Wunderbar?) 11:35 Umræða um næsta landsleikja glugga. 14:28 Farið yfir stóru málin með Nocco. 15:43 Umræða um efri hluta Bestu deildarinnar með Kjarnafæði. 25:40 Umræða um neðri hluta Bestu deildarinnar með Póstinum. 30:18 Kia-uppgjörið í Bestu deildinni. 32:38 Farið yfir Playoff úrslitin í Lengjudeildinni. 35:10 Enski boltinn. 51:40 Spænski, ítalski og franski boltinn. 56:58 El Grande með Poulsen