Monday, 25 March 2024
Isaiah 9:6 demystified.
Find article here
Isa. 9:6
"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful Counsellor, Mighty God, Eternal Father, Prince of Peace."
All Christians, I believe, accept this son as being the Christ. Some will tell you that since the meaning of this symbolic name includes the words "Mighty God, Eternal Father," then Jesus is the Mighty God and the Eternal Father."
But there are at least two other ways this personal name has been interpreted by reputable Bible scholars. (1) The titles found within the name (e.g., "Mighty God") are intended in their secondary, subordinate senses. (2) The titles within the name are meant to praise God the Father, not the Messiah.
First, there is the possibility that the words (or titles) found in the literal meaning of the name apply directly to the Messiah all right but in a subordinate sense. In other words, Christ is "a mighty god" in the same sense that God's angels were called "gods" and the judges of Israel were called "gods" by God himself (also by Jesus - John 10:34, 35), and Moses was called "a god" by Jehovah himself. This is the interpretation of Is. 9:6 by the WT Society at this time (1986).
Yes, men and angels were called gods (elohim - Hebrew; theos - Greek) in a proper, but subordinate, sense by Jehovah and his inspired Bible writers. Although they were given this elevated title in a proper sense (not false gods), it was obviously with the clear understanding that it in no way implied a comparison with the Most High, Only True God. (A bank employee calling his boss, the head of the bank, "the president" would certainly not imply an equality of position, power, etc. with "The President" [of the USA].)
The word "god" as understood by those who used that term simply meant a "mighty one" - see Young's Concordance. In fact the word "Mighty" as found at Is. 9:6 (Gibbor in the original Hebrew) is also applied to the angels at Ps. 103:20 (see a modern concordance such as the New American Standard Exhaustive Concordance of the Bible). It is interesting that the ancient translation of the Old Testament that Jesus frequently quoted, the Septuagint Version, renders Is. 9:6: "and his [the Messiah's] name is called the Angel [aggeloV, messenger] of Great Counsel."
The very early (ca. 160 A.D.) Christian Justin Martyr quoted Is. 9:6 also as "The Angel of mighty counsel" - "Dialogue With Trypho," ch. LXXVI.
So, just as "Lord" was applied to anyone in authority: angels, masters over servants, husbands, etc., so, too, could "god" be applied to anyone (good or bad) who was considered a "mighty person." Of course only one person could be called the "Most High God," or the "Only True God," or the "Almighty God"! [See the sidebar: "God and gods"]
In the same way, "Eternal Father" could mean that the Messiah is one who has been given eternal life and through him God has brought eternal life to many others. (We might make the comparison that the Heavenly Father has brought men to life in this world through their earthly fathers.) This would be intended in a clearly subordinate sense and not to take anything away from the ultimate honor, glory, worship, etc. due the Most High God and Father in heaven - Jehovah.
At any rate, even trinitarians do not confuse the two separate persons of the Father and the Son. They do not say the Son is the Father. They say the Father and the Son are two separate individual persons who are equally "God"!
Therefore, since we obviously cannot take "Eternal Father" in the literal sense to mean that Jesus is the Father, we cannot take the rest of that same name (esp. `Mighty God') in its literal highest sense and say that Jesus is Mighty God, etc., either.
In addition to the distinct possibility of the use of the secondary subordinate meanings of the titles such as "God/god" as explained by Bible language scholars, we can see by the actual renderings of some trinitarian Bible translators at Is. 9:6 that they believe such subordinate meanings were intended by the inspired Bible writer.
Instead of "Mighty God," Dr. James Moffatt translated this part of Is. 9:6 as "a divine hero;" Byington has "Divine Champion;" The New English Bible has "In Battle Godlike;" The Catholic New American Bible (1970 and 1991 revision) renders it "God-Hero;" and the REB says "Mighty Hero." Even that most-respected of Biblical Hebrew language experts, Gesenius, translated it "mighty hero" - p. 45, Gesenius' Hebrew-Chaldee Lexicon.
Also, The NIV Study Bible, in a f.n. for Ps 45:6, tells us:
"In this psalm, which praises the king and especially extols his `splendor and majesty' (v. 3), it is not unthinkable that he was called `god' as a title of honor [cf. Isa 9:6]." (Bracketed information included in original footnote. Emphasis is mine)
In addition, Rotherham has rendered "Eternal Father" as "father of progress," and the New English Bible translates it: "father of a wide realm."
The above-mentioned Bible translations by trinitarian scholars which apply the words in the name at Is. 9:6 in a subordinate sense directly to Jesus clearly show that they do not believe this scripture implies an equality with Jehovah the Father.
But, some may ask, if ‘a mighty god’ were intended in this name, why is “God” given a capital ‘G’ in most translations of this name?
The answer is that in English translations of names we often find the major words within a name (or title) are capitalized. This is similar to the way book titles, names of buildings, ships, etc. are written in English. ‘The Lord of the Rings,’ ‘The World Trade Center,’ ‘The Empire State Building,’ ‘Allure of the Seas’ (cruise ship), etc., are modern examples.
........................
And second, another way competent Bible scholars have interpreted the meaning of this name is with the understanding that it (as with many, if not most, of the other Israelites' personal names) does not apply directly to the Messiah (as we have already seen with "Elijah," "Abijah," etc.) but is, instead, a statement praising the Father, Jehovah God.
Personal names in the ancient Hebrew and Greek are often somewhat cryptic to us today. The English Bible translator must fill in the missing minor words (especially in names composed of two or more Hebrew words) such as "my," "is," "of," etc. in whatever way he thinks best in order to make sense for us today in English.
For instance, two of the best Bible concordances (Young's and Strong's) and a popular trinitarian Bible dictionary (Today's Dictionary of the Bible) differ greatly on the exact meaning of many Biblical personal names because of those "minor" words which must be added to bring out the intended meaning.
Strong's Exhaustive Concordance, for example, says the name "Elimelech" (which is literally just "God King") means "God of (the) King." Young's Analytical Concordance says it means "God is King." Today's Dictionary of the Bible says it means " God his king" - p. 206, Bethany House Publ., 1982. And an online meaning is given as “My God is the King.” - http://www.kveller.com/jewish_names/display.php?n=Elimelech&k=840
And, “God is my King.” - http://www.jhom.com/calendar/sivan/symbolism.htm .
I haven’t found any scholar/translator who says the name of Elimelech should be translated with its literal meaning of “God King.”
Those missing minor words that the translator must supply at his own discretion can often make a vital difference! - For example, the footnote for Gen. 17:5 in The NIV Study Bible: The name 'Abram' "means `Exalted Father,' probably in reference to God (i.e., `[God is] Exalted Father')."- Brackets in original.
This is why another name the Messiah is to be called by at Jer. 23:6 is rendered, `The LORD [YHWH] is Our Righteousness' in the following Bibles: RSV; NRSV; NEB; NJB; JPS (Margolis, ed.); Tanakh; Byington; AT; and ASV (footnote). Of course other translations render it more literally by calling the Messiah "The LORD [YHWH] Our Righteousness" to help support a `Jesus is God' doctrine. Some of these (such as the NASB) actually render the very same name at Jer. 33:16 as "The LORD [or Jehovah] is Our Righteousness"! - [bracketed information is mine].
(Unfortunately for "Jesus is Jehovah" advocates, the very same name given to the Messiah at Jer. 23:16 is given to a city at Jer. 33:16.)
But perhaps most instructive of all is the name given to the prophet’s child in Isaiah 8:3 shortly before his giving the name found in Is. 9:6.
Is. 8:3
Maher-shalal-hash-baz: Literally, “spoil speeds prey hastes” or “swift booty speedy prey.” Translated by various Bible scholars as: “In making speed to the spoil he hasteneth the prey” - - “swift [is] booty, speedy [is] prey” - - “the spoil speeded, the prey hasteth” - - “Speeding for spoil, hastening for plunder” - - “There will soon be looting and stealing”- - “Speeding is the spoil, Hastening is the prey” - - “The Looting Will Come Quickly; the Prey Will Be Easy” - - “Take sway the spoils with speed, quickly take the prey” - - “Swift is the booty, speedy is the prey” - - “Swift the Spoils of War and Speedy Comes the Attacker” - - “Make haste to plunder! Hurry to the spoil!” - - “Make haste to the spoil; fall upon the prey.”
And John Gill wrote:
“‘hasten to seize the prey, and to take away the spoil.’ Some translate it, ‘in hastening the prey, the spoiler hastens’; perhaps it may be better rendered, ‘hasten to the spoil, hasten to the prey.’”
Therefore, the personal name at Is. 9:6 has been honestly translated as:
"And his name is called: Wonderful in counsel is God the Mighty, the everlasting Father, the Ruler of peace" - The Holy Scriptures, JPS Version (Margolis, ed.) to show that it is intended to praise the God of the Messiah who performs great things through the Messiah.
Also, An American Translation (by trinitarians Smith and Goodspeed) says:
"Wonderful counselor is God almighty, Father forever, Prince of peace."
Of course it could also be honestly translated: "Wonderful Counselor and Mighty God is the Eternal Father of the Prince of Peace."
And the Tanakh by the JPS, 1985, translates it:
[a]"The Mighty God is planning grace;
[b] The Eternal Father [is] a peaceable ruler."
This latter translation seems particularly appropriate since it is in the form of a parallelism. Not only was the previous symbolic personal name introduced by Isaiah at Is. 8:1 a parallelism ("Maher-Shalal-Hash-Baz" means [a]"quick to the plunder; [b] swift to the spoil" - NIV footnote) but the very introduction to this Messianic name at Is. 9:6 is itself a parallelism: [a]"For unto us a child is born; [b] unto us a son is given." It would, therefore, be appropriate to find that this name, too, was in the form of a parallelism as translated by the Tanakh above.
So it is clear, even to a number of trinitarian scholars, that Is. 9:6 does not imply that Jesus is Jehovah God.
All Christians, I believe, accept this son as being the Christ. Some will tell you that since the meaning of this symbolic name includes the words "Mighty God, Eternal Father," then Jesus is the Mighty God and the Eternal Father."
But there are at least two other ways this personal name has been interpreted by reputable Bible scholars. (1) The titles found within the name (e.g., "Mighty God") are intended in their secondary, subordinate senses. (2) The titles within the name are meant to praise God the Father, not the Messiah.
First, there is the possibility that the words (or titles) found in the literal meaning of the name apply directly to the Messiah all right but in a subordinate sense. In other words, Christ is "a mighty god" in the same sense that God's angels were called "gods" and the judges of Israel were called "gods" by God himself (also by Jesus - John 10:34, 35), and Moses was called "a god" by Jehovah himself. This is the interpretation of Is. 9:6 by the WT Society at this time (1986).
Yes, men and angels were called gods (elohim - Hebrew; theos - Greek) in a proper, but subordinate, sense by Jehovah and his inspired Bible writers. Although they were given this elevated title in a proper sense (not false gods), it was obviously with the clear understanding that it in no way implied a comparison with the Most High, Only True God. (A bank employee calling his boss, the head of the bank, "the president" would certainly not imply an equality of position, power, etc. with "The President" [of the USA].)
The word "god" as understood by those who used that term simply meant a "mighty one" - see Young's Concordance. In fact the word "Mighty" as found at Is. 9:6 (Gibbor in the original Hebrew) is also applied to the angels at Ps. 103:20 (see a modern concordance such as the New American Standard Exhaustive Concordance of the Bible). It is interesting that the ancient translation of the Old Testament that Jesus frequently quoted, the Septuagint Version, renders Is. 9:6: "and his [the Messiah's] name is called the Angel [aggeloV, messenger] of Great Counsel."
The very early (ca. 160 A.D.) Christian Justin Martyr quoted Is. 9:6 also as "The Angel of mighty counsel" - "Dialogue With Trypho," ch. LXXVI.
So, just as "Lord" was applied to anyone in authority: angels, masters over servants, husbands, etc., so, too, could "god" be applied to anyone (good or bad) who was considered a "mighty person." Of course only one person could be called the "Most High God," or the "Only True God," or the "Almighty God"! [See the sidebar: "God and gods"]
In the same way, "Eternal Father" could mean that the Messiah is one who has been given eternal life and through him God has brought eternal life to many others. (We might make the comparison that the Heavenly Father has brought men to life in this world through their earthly fathers.) This would be intended in a clearly subordinate sense and not to take anything away from the ultimate honor, glory, worship, etc. due the Most High God and Father in heaven - Jehovah.
At any rate, even trinitarians do not confuse the two separate persons of the Father and the Son. They do not say the Son is the Father. They say the Father and the Son are two separate individual persons who are equally "God"!
Therefore, since we obviously cannot take "Eternal Father" in the literal sense to mean that Jesus is the Father, we cannot take the rest of that same name (esp. `Mighty God') in its literal highest sense and say that Jesus is Mighty God, etc., either.
In addition to the distinct possibility of the use of the secondary subordinate meanings of the titles such as "God/god" as explained by Bible language scholars, we can see by the actual renderings of some trinitarian Bible translators at Is. 9:6 that they believe such subordinate meanings were intended by the inspired Bible writer.
Instead of "Mighty God," Dr. James Moffatt translated this part of Is. 9:6 as "a divine hero;" Byington has "Divine Champion;" The New English Bible has "In Battle Godlike;" The Catholic New American Bible (1970 and 1991 revision) renders it "God-Hero;" and the REB says "Mighty Hero." Even that most-respected of Biblical Hebrew language experts, Gesenius, translated it "mighty hero" - p. 45, Gesenius' Hebrew-Chaldee Lexicon.
Also, The NIV Study Bible, in a f.n. for Ps 45:6, tells us:
"In this psalm, which praises the king and especially extols his `splendor and majesty' (v. 3), it is not unthinkable that he was called `god' as a title of honor [cf. Isa 9:6]." (Bracketed information included in original footnote. Emphasis is mine)
In addition, Rotherham has rendered "Eternal Father" as "father of progress," and the New English Bible translates it: "father of a wide realm."
The above-mentioned Bible translations by trinitarian scholars which apply the words in the name at Is. 9:6 in a subordinate sense directly to Jesus clearly show that they do not believe this scripture implies an equality with Jehovah the Father.
But, some may ask, if ‘a mighty god’ were intended in this name, why is “God” given a capital ‘G’ in most translations of this name?
The answer is that in English translations of names we often find the major words within a name (or title) are capitalized. This is similar to the way book titles, names of buildings, ships, etc. are written in English. ‘The Lord of the Rings,’ ‘The World Trade Center,’ ‘The Empire State Building,’ ‘Allure of the Seas’ (cruise ship), etc., are modern examples.
........................
And second, another way competent Bible scholars have interpreted the meaning of this name is with the understanding that it (as with many, if not most, of the other Israelites' personal names) does not apply directly to the Messiah (as we have already seen with "Elijah," "Abijah," etc.) but is, instead, a statement praising the Father, Jehovah God.
Personal names in the ancient Hebrew and Greek are often somewhat cryptic to us today. The English Bible translator must fill in the missing minor words (especially in names composed of two or more Hebrew words) such as "my," "is," "of," etc. in whatever way he thinks best in order to make sense for us today in English.
For instance, two of the best Bible concordances (Young's and Strong's) and a popular trinitarian Bible dictionary (Today's Dictionary of the Bible) differ greatly on the exact meaning of many Biblical personal names because of those "minor" words which must be added to bring out the intended meaning.
Strong's Exhaustive Concordance, for example, says the name "Elimelech" (which is literally just "God King") means "God of (the) King." Young's Analytical Concordance says it means "God is King." Today's Dictionary of the Bible says it means " God his king" - p. 206, Bethany House Publ., 1982. And an online meaning is given as “My God is the King.” - http://www.kveller.com/jewish_names/display.php?n=Elimelech&k=840
And, “God is my King.” - http://www.jhom.com/calendar/sivan/symbolism.htm .
I haven’t found any scholar/translator who says the name of Elimelech should be translated with its literal meaning of “God King.”
Those missing minor words that the translator must supply at his own discretion can often make a vital difference! - For example, the footnote for Gen. 17:5 in The NIV Study Bible: The name 'Abram' "means `Exalted Father,' probably in reference to God (i.e., `[God is] Exalted Father')."- Brackets in original.
This is why another name the Messiah is to be called by at Jer. 23:6 is rendered, `The LORD [YHWH] is Our Righteousness' in the following Bibles: RSV; NRSV; NEB; NJB; JPS (Margolis, ed.); Tanakh; Byington; AT; and ASV (footnote). Of course other translations render it more literally by calling the Messiah "The LORD [YHWH] Our Righteousness" to help support a `Jesus is God' doctrine. Some of these (such as the NASB) actually render the very same name at Jer. 33:16 as "The LORD [or Jehovah] is Our Righteousness"! - [bracketed information is mine].
(Unfortunately for "Jesus is Jehovah" advocates, the very same name given to the Messiah at Jer. 23:16 is given to a city at Jer. 33:16.)
But perhaps most instructive of all is the name given to the prophet’s child in Isaiah 8:3 shortly before his giving the name found in Is. 9:6.
Is. 8:3
Maher-shalal-hash-baz: Literally, “spoil speeds prey hastes” or “swift booty speedy prey.” Translated by various Bible scholars as: “In making speed to the spoil he hasteneth the prey” - - “swift [is] booty, speedy [is] prey” - - “the spoil speeded, the prey hasteth” - - “Speeding for spoil, hastening for plunder” - - “There will soon be looting and stealing”- - “Speeding is the spoil, Hastening is the prey” - - “The Looting Will Come Quickly; the Prey Will Be Easy” - - “Take sway the spoils with speed, quickly take the prey” - - “Swift is the booty, speedy is the prey” - - “Swift the Spoils of War and Speedy Comes the Attacker” - - “Make haste to plunder! Hurry to the spoil!” - - “Make haste to the spoil; fall upon the prey.”
And John Gill wrote:
“‘hasten to seize the prey, and to take away the spoil.’ Some translate it, ‘in hastening the prey, the spoiler hastens’; perhaps it may be better rendered, ‘hasten to the spoil, hasten to the prey.’”
Therefore, the personal name at Is. 9:6 has been honestly translated as:
"And his name is called: Wonderful in counsel is God the Mighty, the everlasting Father, the Ruler of peace" - The Holy Scriptures, JPS Version (Margolis, ed.) to show that it is intended to praise the God of the Messiah who performs great things through the Messiah.
Also, An American Translation (by trinitarians Smith and Goodspeed) says:
"Wonderful counselor is God almighty, Father forever, Prince of peace."
Of course it could also be honestly translated: "Wonderful Counselor and Mighty God is the Eternal Father of the Prince of Peace."
And the Tanakh by the JPS, 1985, translates it:
[a]"The Mighty God is planning grace;
[b] The Eternal Father [is] a peaceable ruler."
This latter translation seems particularly appropriate since it is in the form of a parallelism. Not only was the previous symbolic personal name introduced by Isaiah at Is. 8:1 a parallelism ("Maher-Shalal-Hash-Baz" means [a]"quick to the plunder; [b] swift to the spoil" - NIV footnote) but the very introduction to this Messianic name at Is. 9:6 is itself a parallelism: [a]"For unto us a child is born; [b] unto us a son is given." It would, therefore, be appropriate to find that this name, too, was in the form of a parallelism as translated by the Tanakh above.
So it is clear, even to a number of trinitarian scholars, that Is. 9:6 does not imply that Jesus is Jehovah God.
On the naturalist bona fides (or lack thereof) of the proposed extended extended synthesis.
Is Evolution’s “Third Way” Natural? (And Are We Allowed to Reference It?)
As the body of evidence against the Darwinian model has grown ever larger, many scientists have started peeling off to look for other options. A whole community of scientific scholars are seeking a “third way” to explain life, besides the unacceptable options of (a) benighted creationism or (b) the now-defunct neo-Darwinian synthesis. University of Chicago molecular biologist James Shapiro, engineer Raju Pookottil, and Oxford physiologist Denis Noble have even launched The Third Way website to aggregate the works of sympathetic scientists.
The homepage of website contains this interesting proclamation:
It has come to our attention that THE THIRD WAY web site is wrongly being referenced by proponents of Intelligent Design and creationist ideas as support for their arguments. We intend to make it clear that the website and scientists listed on the web site do not support or subscribe to any proposals that resort to inscrutable divine forces or supernatural intervention, whether they are called Creationism, Intelligent Design, or anything else.
Clear enough. “Supernatural intervention” is out of the question for Third Way evolutionary biologist.
Or is it? I wonder how closely the Third Way team has paid attention to the views of their contributors.
"Our Reality Emanates from Them”
Take Andreas Wagner, an evolutionary biologist at the University of Zürich. As a true third-way-er, Wagner is no friend of creationism or ID, but he admits that the mechanism of neo-Darwinism doesn’t explain how new innovations could emerge. So he has written his own book to explain how evolution really works, The Arrival of the Fittest. Wagner believes that beneficial mutations are chosen from a sort of “library” of theoretical possibilities, with many possible mutations leading to each type of adaptation, scattered all throughout the library. This supposedly allows lifeforms to evolve far more quickly than they would otherwise.
So far, so good. No “supernatural intervention” here. But look what Wagner has to say about this library idea, from an interview:
Think about this library that I mentioned… This library’s essentially a mathematical concept. And we could say it’s a Platonic concept in the sense that it exists in an abstract space of our minds — or somewhere out there, we are not quite sure where. And so the question arises… abstract mathematical concepts, are they real in some sense, in some general sense, or are they just figments of our imagination? And I think that’s a very interesting question. You know, I don’t have a final answer to that question, but I’m leaning towards the answer that Plato has given — namely, that they are actuallyrealer than our reality, that our reality emanates, if you will, from them.
Platonic forms, “somewhere out there,” “realer than our reality” … that sounds pretty supernatural to me. “Our reality emanates from them” is practically the definition of “supernatural.” If not, what is the distinction between “supernatural” and “natural”? If we were to find something truly “supernatural,” what would it be like?
Of course, you could come up with a definition of “natural” that includes these Platonic forms. The truth is, naturalism is infinitely adaptable: since it is defined as the belief that only the “natural” exists, it can always be preserved by simply broadening the membership of “natural,” forever. If something, once dismissed as “supernatural,” turns out to be real, it can be redefined as “natural.” So even if science were to discover, say, an immaterial human soul, naturalists could just call it a “quantum entity” or something, and go on with business as usual. The same goes for leprechauns, love, Narnia, or God himself. Anything supernatural that might be discovered — up to and above an entirely different universe or plane of being — can simply be redubbed “part of nature.”
The reasoning is circular and tautological: Naturalism asserts that the natural is all that exists, and all that exists is defined as “natural.”
This by itself wouldn’t be such a terrible thing. If calling things “natural” makes people feel better, why not let them? The trouble is that some scientists — such as those at The Third Way — try to treat this as an actual distinction, not a mere matter of definition. And then everything undesirable is excluded on the basis of being “supernatural.”
Exploiting Hemple’s Dilemma
They get away with this by using a clever (though no doubt unconscious) equivocation. You see, “naturalism” in this context has two possible interpretations. One is obviously false, and the other is trivial.
It could mean that natural sciences must only study things that have already been discovered by the natural sciences. In that case, science is going to be sadly limited. Or, it could mean that anything the natural sciences do in fact discover will be defined as “natural,” since natural sciences were able to discover it. That is perfectly fine, though rather uninteresting. (This problem, first proposed by the philosopher Carl Hemple, is called Hemple’s Dilemma.)
Here’s where naturalists like those at The Third Way get tricky: when they say that science must be methodologically naturalist, it isn’t clear which version of the thesis they are referring to. And rather than defining terms, they exploit the ambiguity to equivocate.
First, they maintain that science can only study natural entities — not supernatural entities. They are here using the weaker definition of naturalism: whatever science discovers is natural by definition.
But then they go on to say that God cannot be investigated by science, because God is supernatural, not natural. Here they are using the stronger definition: that only entities that are already know to be part of naturecan be hypothesized.
No one could defend this stronger definition, but no one has to. It’s slipped in, unnoticed, by scholars who are unwilling to consider evidence for entities they find unappealing.
Well, they can do that if they want. We can’t stop them. But as they uncover evidence that truly implies design in life — “supernatural” or otherwise — we will continue (with sincerest respect) to reference it.
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