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Viele Familien geben ihre Hunde ins Tierheim, sobald sich eigener Familiennachwuchs ankündigt - oft aus Sorge vor Beißattacken. Ein Besuch im Tierheim in Delitzsch, wo fast jeder dritte Hund einem Baby weichen musste.
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).
Es ist Krieg in der Ukraine, im Nahen Osten und im Jemen. Angesichts der Konflikte besteht großer Erklärungsbedarf auch bei Schülern. In dieser Gemengelage hält die Bundeswehr nun an Schulen immer mehr Vorträge.
In Delitzsch entsteht eines der bundesweit größten Forschungszentren für Chemie. Die ersten Forscher haben schon ihre Arbeit aufgenommen. Bis das eigentliche Zentrum fertig ist, dauert es allerdings noch mehrere Jahre.
Verteidigungsminister Pistorius (SPD) besucht die Bundeswehr. Beate Dietze hat ihn nach Delitzsch begleitet. Thomas Spickhofen zur Entwicklung der NATO. Andre Wüstner vom Bundeswehrverband hält eine Grundsatzdebatte zur Sicherheit für angebracht. Von WDR 5.
DEVOCIÓN MATUTINA VESPERTINA“SALMOS”Narrado por: Joyce VejarDesde: Arizona, USAUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church17 DE JULIO SALMO 61 «Oh Dios, escucha mi clamor y atiende a mi oración» (SAL. 61:1). Este salmo es una perla. Es corto, pero precioso. A muchos que estaban enlutados les ha proporcionado expresión cuando la mente no podía hallar palabras para hacerlo. Fue compuesto evidentemente después de que David hubo llegado al trono (v. 6). El versículo 2 nos lleva a creer que fue escrito por el salmista durante su exilio forzado del tabernáculo, que era la residencia visible de Dios; si es así, se ha sugerido que el período que corresponde a su creación es el de la rebelión de Absalón, y Delitzsch correctamente lo titula «Oración y acción de gracias de un rey expulsado, a su regreso al trono». Oh Dios, escucha mi clamor. Estaba en una necesidad extrema; clamaba; levantaba su voz. Los fariseos pueden reposar en sus oraciones; los verdaderos creyentes están deseosos de obtener una respuesta a las suyas; los ritualistas pueden estar satisfechos cuando han «dicho y cantado» sus letanías y colectas, pero los hijos vivos de Dios nunca van a reposar hasta que sus súplicas hayan entrado en los oídos del Señor Dios de Sabaot. Atiende a mi oración. Aquino decía que algunos leen estas palabras así: Intende ad cantica mea [«Atiende a mis cantos»], y así se pueden leer del hebreo ranah que significa gritar de gozo, para notar que las oraciones de los santos son como cánticos agradables y deleitosos a los oídos de Dios. No hay cántico ni música que nos agrade tanto a nosotros como son agradables a Dios las oraciones de los santos (Cant. 2:14; Sal. 141:2).
====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1====================================================DEVOCIÓN MATUTINA VESPERTINA“SALMOS”Narrado por: Joyce VejarDesde: Arizona, USAUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church28 DE MAYO SALMO 61 «Oh Dios, escucha mi clamor y atiende a mi oración» (SAL. 61:1). Este salmo es una perla. Es corto, pero precioso. A muchos que estaban enlutados les ha proporcionado expresión cuando la mente no podía hallar palabras para hacerlo. Fue compuesto evidentemente después de que David hubo llegado al trono (v. 6). El segundo versículo nos lleva a creer que fue escrito por el salmista durante su exilio forzado del tabernáculo, que era la residencia visible de Dios; si es así, se ha sugerido que el período que corresponde a su creación es el de la rebelión de Absalón, y Delitzsch correctamente lo titula: «Oración y acción de gracias de un rey expulsado, a su regreso al trono». Oh Dios, escucha mi clamor. Estaba en una necesidad extrema; clamaba; levantaba su voz. Los fariseos pueden reposar en sus oraciones; los verdaderos creyentes están deseosos de obtener una respuesta a las suyas; los ritualistas pueden estar satisfechos cuando han «dicho y cantado» sus letanías y colectas, pero los hijos vivos de Dios nunca van a reposar hasta que sus súplicas hayan entrado en los oídos del Señor Dios de los ejércitos. Atiende a mi oración. Aquino decía que algunos leen estas palabras así: Intendead cantica mea («atiende a mis cantos»), y así se pueden leer del hebreo ranah, que significa «gritar de gozo», para notar que las oraciones de los santos son como cánticos agradables y deleitosos a los oídos de Dios. No hay cántico ni música que nos agrade tanto a nosotros como son agradables a Dios las oraciones de los santos (Cant. 2:14; Sal. 141:2).
2024 sind Landtagswahlen in Sachsen. Laut Prognosen könnte die AfD stärkste Kraft werden. Was bedeutet das für den Kohleausstieg? 2024 sind Landtagswahlen in Sachsen. Laut Prognosen könnte die AfD stärkste Kraft werden. Was bedeutet das für den Kohleausstieg? In der elften Folge von „Nach der Kohle“ reist detektor.fm-Redakteurin Joana Voss nach Delitzsch zu einer Demonstration gegen Rechts. Was hat der Erfolg der AfD im Revier mit dem Kohleausstieg zu tun? „Nach der Kohle“ ist eine zwölfteilige Reportage-Serie vom Podcast-Radio detektor.fm. Neue Folgen erscheinen immer samstags. Der Podcast wird gefördert von der Sächsischen Landesanstalt für privaten Rundfunk und neue Medien. Alle Folgen gibt es hier bei detektor.fm und unter anderem bei Amazon Music, Apple Podcasts, RTL+ und Spotify. Skript und Recherche: Joana Voss Redaktion: Stephan Ziegert & Charlotte Thielmann Musik: Tim Schmutzler Sounddesign: Stanley Baldauf Social-Media-Begleitung: Laura Schmidt Marketing: Kati Zubek Hier entlang geht's zum Link unseres Werbepartners: https://detektor.fm/werbepartner/nach-der-kohle >> Artikel zum Nachlesen: https://detektor.fm/gesellschaft/nach-der-kohle-folge-11-afd
2024 sind Landtagswahlen in Sachsen. Laut Prognosen könnte die AfD stärkste Kraft werden. Was bedeutet das für den Kohleausstieg? In der elften Folge von „Nach der Kohle“ reist detektor.fm-Redakteurin Joana Voss nach Delitzsch zu einer Demonstration gegen Rechts. Was hat der Erfolg der AfD im Revier mit dem Kohleausstieg zu tun? „Nach der Kohle“ ist eine zwölfteilige Reportage-Serie vom Podcast-Radio detektor.fm. Neue Folgen erscheinen immer samstags. Der Podcast wird gefördert von der Sächsischen Landesanstalt für privaten Rundfunk und neue Medien. Alle Folgen gibt es hier bei detektor.fm und unter anderem bei Amazon Music, Apple Podcasts, RTL+ und Spotify. Skript und Recherche: Joana Voss Redaktion: Stephan Ziegert & Charlotte Thielmann Musik: Tim Schmutzler Sounddesign: Stanley Baldauf Social-Media-Begleitung: Laura Schmidt Marketing: Kati Zubek Hier entlang geht's zum Link unseres Werbepartners: https://detektor.fm/werbepartner/nach-der-kohle >> Artikel zum Nachlesen: https://detektor.fm/gesellschaft/nach-der-kohle-folge-11-afd
2024 sind Landtagswahlen in Sachsen. Laut Prognosen könnte die AfD stärkste Kraft werden. Was bedeutet das für den Kohleausstieg? 2024 sind Landtagswahlen in Sachsen. Laut Prognosen könnte die AfD stärkste Kraft werden. Was bedeutet das für den Kohleausstieg? In der elften Folge von „Nach der Kohle“ reist detektor.fm-Redakteurin Joana Voss nach Delitzsch zu einer Demonstration gegen Rechts. Was hat der Erfolg der AfD im Revier mit dem Kohleausstieg zu tun? „Nach der Kohle“ ist eine zwölfteilige Reportage-Serie vom Podcast-Radio detektor.fm. Neue Folgen erscheinen immer samstags. Der Podcast wird gefördert von der Sächsischen Landesanstalt für privaten Rundfunk und neue Medien. Alle Folgen gibt es hier bei detektor.fm und unter anderem bei Amazon Music, Apple Podcasts, RTL+ und Spotify. Skript und Recherche: Joana Voss Redaktion: Stephan Ziegert & Charlotte Thielmann Musik: Tim Schmutzler Sounddesign: Stanley Baldauf Social-Media-Begleitung: Laura Schmidt Marketing: Kati Zubek Hier entlang geht's zum Link unseres Werbepartners: https://detektor.fm/werbepartner/nach-der-kohle >> Artikel zum Nachlesen: https://detektor.fm/gesellschaft/nach-der-kohle-folge-11-afd
Brought to you by Dark Shore IndustriesThe Best Company You Never Have to Work ForUltimate Christian Coaching Network for Manhood"From 12 to 23 in a single year.""Help us build your ark."Get the Mad Mondays newsletter, a round up of news from a Christian perspective with encouragement from Rev FiskFind out more about the Sons of Solomon, a prayer discipline for menSupport Rev Fisk at SubscribeStarOrder Rev Fisk's books at AmazonCatch Rev Fisk on A Brief History of Power podcastHear Rev Fisk's sermons at St PaulIf you'd like to submit a question or comment for the show, click hereThis week, the Mad Christian and Meridith speak about: 00:00 Distraction, not completion 12:41 Forgetting things 17:04 Inability to slow down 22:13 Brain chemistry 30:30 A pandemic of attention deficiency 37:20 A little poison and safe places 45:07 Something in the water 48:55 Helping your ADHD friend or spouse 58:40 Regenerative parenting 01:02:41 In love with suffering..and cinnamon 01:17:40 Keil and Delitzsch and musical Hebrew 01:28:14 Praying against my enemies and loving them too 01:56:43 Loving, not being nice 02:00:21 Loving my Baptist sonThe opinions expressed on the Stop the White Noise are those of RevFisk and Meridith, but sometimes also God. Studies show that learning to tell the difference greatly enhances your viewing experience.If you need help, the Holy Bible stands ready to assist you, as (hopefully) does your local, trustworthy pastor.To join our Discord community online, request an invitation linkFind everything else go to revfisk.com
Serpent Root brings us to the #worthlessness and #deceptive #character of a people. The phrases in verse five of Isaiah chapter fifty-nine mention the serpent and the eggs which they should nourish of a venomous snake or #serpent. Instead of destroying them, these took pains to hatch them. As Albert Barnes says of this "Nothing can more forcibly describe the #wickedcharacter and plans of #sinners," that this language used by the #Prophet is purposed to reveal. It is a former civil society, a former keeper of the Law, those who knew the #LordGod. However, a change of heart, and the overflow of a worthless and deceptive character which is the way Keil and Delitzsch describe this. A society that subdues and takes advantage of their own while they describe how righteous are to keep the law. This reveals consummate #evil. Moreover, this also describes #America today with its own #division and #hate filled society. More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com/shop
My Salvation brings to the forefront the #deliverance of #Judah and is getting down to #Practics. Herein, the emphasis has the topic of the #sabbath as Keil and Delitzsch address. In captivity, around a nation known for its idols and pillaging for seventy years means that Israel, herein Judah must address the keeping of sabbath with focus on #righteousness of life. However, the #prophecies herein also bring in a future that includes the #Gentiles. The future looks to the coming #Messiah and the #nationsofmen. God promises #Salvation and blessing to those who come to him. There is a fulfillment of the old #law by the coming of the Messiah here. Isaiah leads his readers through the troubles of Judah and into a world where Messiah reigns. However, the chapter presses home that Judah must follow righteousness. #MySalvation
My Salvation brings to the forefront the #deliverance of #Judah and is getting down to #Practics. Herein, the emphasis has the topic of the #sabbath as Keil and Delitzsch address. In captivity, around a nation known for its idols and pillaging for seventy years means that Israel, herein Judah must address the keeping of sabbath with focus on #righteousness of life. However, the #prophecies herein also bring in a future that includes the #Gentiles. The future looks to the coming #Messiah and the #nationsofmen. God promises #Salvation and blessing to those who come to him. There is a fulfillment of the old #law by the coming of the Messiah here. Isaiah leads his readers through the troubles of Judah and into a world where Messiah reigns. However, the chapter presses home that Judah must follow righteousness. #MySalvation
Bundesweit wird derzeit geprüft, wo künftig Atommüll gelagert wird. Eine Hörerin hat mitbekommen, dass auch die Region um Delitzsch dafür untersucht wird und fragt, wie weit die Pläne schon fortgeschritten sind.
Keine Bahn, nirgends: Leipzig spürt gerade die Auswirkungen der Streiks im öffentlichen Dienst. Das ist der Stoff, aus dem Zwangsspaziergänge und Podcastepisoden sind! Ausserdem plaudern wir über den Selfstorage-Boxen-Boom und das Kaffeegate von Delitzsch. Frag doch mal bei Reddit, Beat-and-Rhythm - alles am Start! So vergnüglich wie eine Fahrt mit der Parkeisenbahn um den Auensee: Folge 99 des Heldenstadt-Podcasts aus Leipzig.
Who has Believed brings us to the #sufferingMessiah. This encompasses Isaiah 52 at the end of the chapter to the entire 53rd chapter of #Isaiah. As Barnes says of this "it is of great importance to have just views of the design of this portion of Isaiah, it is proper in this place to give an analysis of this part of the #prophecy." Many of the #scriptures have been long held in the #church and forms the #prophetic and #biblical coverage of the #Messiah. Such verses were quoted by the #Apostles in the context of the Messiah #Yeshua, #JesusChrist. Further Keil and Delitzsch both say of this when discussing the beginning of the prophecy in Isaiah 53 that "We must not overlook the fact that this golden “passional” is also one of the greatest prophecies of the future conversion of the nation, which has rejected the #servantofGod, and allowed the Gentiles to be the first to recognize him." Who has the #gentiles recognized? The #ArmoftheLord, none other than #YeshuaHaMassiach, Jesus Christ!| #Hehasredeemed#, #ThyWatchmen, #Zion, #KingdomofGod More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com/shop --- Support this podcast: https://podcasters.spotify.com/pod/show/wibr-visions/support
Who has Believed brings us to the #sufferingMessiah. This encompasses Isaiah 52 at the end of the chapter to the entire 53rd chapter of #Isaiah. As Barnes says of this "it is of great importance to have just views of the design of this portion of Isaiah, it is proper in this place to give an analysis of this part of the #prophecy." Many of the #scriptures have been long held in the #church and forms the #prophetic and #biblical coverage of the #Messiah. Such verses were quoted by the #Apostles in the context of the Messiah #Yeshua, #JesusChrist. Further Keil and Delitzsch both say of this when discussing the beginning of the prophecy in Isaiah 53 that "We must not overlook the fact that this golden “passional” is also one of the greatest prophecies of the future conversion of the nation, which has rejected the #servantofGod, and allowed the Gentiles to be the first to recognize him." Who has the #gentiles recognized? The #ArmoftheLord, none other than #YeshuaHaMassiach, Jesus Christ!| #Hehasredeemed#, #ThyWatchmen, #Zion, #KingdomofGod More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com/shop --- Support this podcast: https://podcasters.spotify.com/pod/show/wibr-visions/support
Who has #Believed #Isaiahs #Prophetic Book Pt164 on Battle Lines Who has Believed brings us to the #sufferingMessiah. This encompasses Isaiah 52 at the end of the chapter to the entire 53rd chapter of #Isaiah. As Barnes says of this "it is of great importance to have just views of the design of this portion of Isaiah, it is proper in this place to give an analysis of this part of the #prophecy." Many of the #scriptures have been long held in the #church and forms the #prophetic and #biblical coverage of the #Messiah. Such verses were quoted by the #Apostles in the context of the Messiah #Yeshua, #JesusChrist. Further Keil and Delitzsch both say of this when discussing the beginning of the prophecy in Isaiah 53 that "We must not overlook the fact that this golden “passional” is also one of the greatest prophecies of the future conversion of the nation, which has rejected the #servantofGod, and allowed the Gentiles to be the first to recognize him." Who has the #gentiles recognized? The #ArmoftheLord, none other than #YeshuaHaMassiach, Jesus Christ!| #Hehasredeemed#, #ThyWatchmen, #Zion, #KingdomofGod More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com/shop
Background Material On The Psalms Having examined some of unique characteristics of Hebrew poetry in general, let's now focus on the book of Psalms itself... The Origin Of The Word "Psalm" a.)‘Mizmor' is the Hebrew word for PSALMS & means melody (music), or songs (words –poetry with/without Music)…Ps. 67 & 68…used 57 times…used in Praise & Worship..From a root word meaning to ‘prune or cut off' ..thus speaks of a composition that cuts off all else, is simple & to the point The Greek word is "psalmos", from the Hebrew word "zmr" meaning "to pluck"; i.e., taking hold of the strings of an instrument with the fingers. It implies that the psalms were originally composed to be accompanied by a stringed instrument. "Psalms are songs for the lyre, and therefore lyric poems in the strictest sense."(Delitzsch, Psalms, Vol. I, p. 7) David and others therefore originally wrote the Psalms to be sung to the accompaniment of the harp. In New Testament worship, we are told to sing the psalms to the accompaniment of the heart: "...in psalms, hymns, and spiritual songs, singing and making melody in your heart to the Lord" (Ep 5:19) The phrase, "making melody," comes from the Greek word "psallontes" (literally, plucking the strings of). Therefore, we are to "pluck the strings of our heart" as we sing the psalms (i.e., to sing with emotion). b)Tehillium There is NOT a Hebrew Title for the Book of Psalms that encompasses all of the Psalms…Many Psalms (2 out of 3) had individual Titles. Probably the most common Title was ‘Tehillium' ( used of Ps. 96 + 30 other Psalms) …The root of Tehillium is ‘Hallal'(Hallelujah) or ‘Praise'…literally means to show, be brilliant, be clear(SHINE)……Point: As we Praise God we begin to see things more clearly than any other timeJ! There is NOT a Normal TITLE For the Book of Psalms in its entirety, about a 116 of the 150 Psalms were given each an individual ‘TITLE' or inscription showing it was intended for a specific Instrument or Chief Musician ‘UPON' means theme ,occasion, object of attention, could also mean the type of instrument used ‘OF' = Author ‘FOR' = Whom the Psalm was directed to for use or attention(Ps.72,84) BREAKDOWN of Titles: 52 had simple title of ‘A Psalm of David', 14 had Historical Titles( ex. When David fled from His enemies) 4 Tiles listed a specific purpose like for Sabbath day,15 Had a Degree , 31 had special & unique inscriptions No paragraphs in Hebrew so had to decide beginning of next Psalm Some TITLES… MICHTAM(Mik-tam) Meaning “To Teach”,also suggests engraving on tablets, alluding to the 12 tribes engraved on precious stones on the breast plate of the High Priest, signifying Israel was His special Treasure engraved upon God's Heart… Psalm 16,56,57,58,59,60 SHIGGAION,SHIGIONOTH Means Obscure, wild , rhythmic song & dance, ‘Moffatt' says of this title, means a song of irregular form; wild & vehement in character,' they were beside themselves as they danced', A reaction to a heavy anointing of the Spirit of the Lord, dancing , praising , shouting, singing with unrestraint… see David in II Sam. 6:16..Psalm 7, Hab. 3:1 Shoshannim Means ‘Lilies or Choice Ones' 45,69,80 MASCHIL (Mas-kil) Means Instruction & also alludes to skillful singing & playing Psalm32,42,44,45,52,53,54,55,74,78,88,89,142 JEDUTHUN Means ‘A Choir of Praise' Jeduthun was formerly Ethan..A Levite one of the three masters of music appointed by David. (1 Chr. 16:41, 42; 25:1-6) His office was generally to preside over the music of the temple service. They set up a perpetual order of praise & worship in the Temple…Through their singing & playing of instruments God was glorified & spoke prophetically to His people(II Chron 25:1)…PSALM 39,66,77 LEANNOTH Ellicot says of this title..a very perplexing meaning …it encompasses sickness, distress, sadness, afflictions…played or sung in a melancholy dirge , had to do with repentance & humbling of oneself..Psalm 12,13,88,53,14..Hos.5:3-15,6:1-3, Isa. 1:4-9 Deut.32:26-36 SHUSHAN-EDUTH _Means ‘Lily of Testimony' or ‘Lily of Speech'…a beautiful song of worship or Praise Psalm 60 HIGGAION means thought, reflection, meditation, solemn sound(identical to Selah) Psalm 9,19,92 SELAH IS Not a Title, yet this word is found 71 times throughout the PSALMS….means a Pause also means ROCK SHIR means to stroll or skip along in song found in 30 Titles ALL These Speak of JESUS 3.) The History Of The Psalms The oldest of the Psalms originate from the time of Moses (1400 B.C.). We have three psalms penned by Moses: Exo 15:1-15 - a song of triumph following the crossing of the Red Sea Deut 32, 33 - a song of exhortation to keep the Law after entering Canaan Ps 90 - a song of meditation, reflection, and prayer After Moses, the writing of Psalms had its "peaks" and "valleys"... In David (1000 B.C.), the sacred lyric attained to its full maturity. With Solomon, the creation of psalms began to decline; this was "the age of the proverb." Only twice after this did the creation of psalms rise to any height, and then only for a short period: under Jehoshaphat (875 B.C.) and again under Hezekiah (725 B.C.). The Authors Of The Psalms David - Commonly thought to be the author of the book of Psalms, but he actually wrote only about seventy-three (73), less than half. David's experiences can be found in the Psalms, yet NOT HIS alone. Asaph - The music director during the reigns of David and Solomon (1 Chr 16:1-7). He wrote twelve (12) psalms. The Sons of Korah - These were Levites who served in the Temple (1 Chr 26:1-19). They wrote twelve (12) psalms. Solomon - At least two (2) psalms are attributed to him (Ps 72, 127). That he wrote many more is stated in 1Ki 4:29-32. Moses - As indicated above, he wrote the earliest psalms; one is included in Psalms (Ps 90). Heman - Contemporary with David and Asaph, and is known as "the singer" (1Ch 6:33). He wrote one psalm (Ps 88) that has been preserved. Ethan - A companion with Asaph and Heman in the Temple worship (1 Chr 15:19). He wrote one psalm (Ps 89). Anonymous - The authorship of forty-eight (48) of the psalms is unknown. 4.) The Arrangement Of The Psalms The Psalms were originally collected into five "books", apparently according to the material found within them...some say each ‘book' coincides with the 5 books of the TORAH Book I (Ps 1-41) emphasizes how God is besideus.(Ps.1,Ps. 23,,dox.=Ps.41:13) Book II (Ps 42-72)emphasizes how God goes beforeus (Ps. 51)(dox. 72:19) Book III (Ps 73-89) reminds us that God is all aroundus.(Ps. 78 Asaph, God was w/Isr. Thruout their History )(dox. Ps.89:52) Book IV (Ps 90-106) focuses on how God is aboveus.(Moses Man is finite, God is Eternal) (dox. 106:48) Book V (Ps 107-150) the spotlight is on how the God is among (Ps. 128 How a man who fears God is Blessed by God) (dox. 150:1-6) The Psalms can also be arranged into chief "groups"... Alphabetic or Acrostic - These psalms have lines which in Hebrew start with words whose first letters follow a certain pattern. For example, in Ps 119 the first eight lines start with words beginning with the Hebrew letter ALEPH, the second eight lines with words beginning with BETH, etc. This may have been done to aid in the memorization of the psalm. Ethical - These psalms teach moral principles. A good example is Psa 15. Hallelujah - These are psalms of praise, beginning and/or ending with "hallelujah" or "praise Jehovah". Ps 103 is one such example. Historical - Psalms which review the history of God's dealings with His people. A good sample would be Ps 106. Imprecatory - These psalms invoke God to bring punishment or judgment upon one's enemies. Consider Ps 69 as an example. Messianic - Psalms pertaining to the coming Messiah. For example, look at Ps 2 or Ps 110. Penitential - These are psalms expressing sorrow for sins that have been committed. A classic example is David's psalm in Ps 51. Songs Of Ascent (or Songs Of Degrees) - These psalms were possibly sung by pilgrims on the way to Jerusalem to observe the feasts. They are grouped together as Ps 120-134. Suffering - These psalms are cries of those suffering affliction. Psa 102 is a typical example. Thanksgiving - Psalms of grateful praise to Jehovah for blessings received. For example, take a look at Ps 100. The various "styles" of the psalms can be described as... Didactic - Psalms of teaching and instruction (e.g., Ps 1). Liturgical - Responsive readings, for use in special services (e.g., Ps 136). Meditation - The ancient Hebrews were given to meditation, which spirit finds expression in many of the psalms (e.g., Ps 119). Praise and Devotion - Psalms of joyful praise (e.g., Ps 148). Prayer and Petition - Psalms which were sung in an attitude of prayer (e.g., Ps 51). The Music of The Psalms…. King David chose Chief Musicians & Their sons to give forth music in the Temple CHIEF MUSCIANS.. Asaph, Hemen, Jeduthun(also called Ethan) I Chronicles 25:1-7 David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals. Here is the list of the men who performed this service: 2 From the sons of Asaph: Zakkur, Joseph, Nethaniah and Asarelah. The sons of Asaph were under the supervision of Asaph, who prophesied under the king's supervision. 3 As for Jeduthun, from his sons: Gedaliah, Zeri, Jeshaiah, Shimei,[a] Hashabiah and Mattithiah, six in all, under the supervision of their father Jeduthun, who prophesied, using the harp in thanking and praising the Lord. 4 As for Heman, from his sons: Bukkiah, Mattaniah, Uzziel, Shubael and Jerimoth; Hananiah, Hanani, Eliathah, Giddalti and Romamti-Ezer; Joshbekashah, Mallothi, Hothir and Mahazioth. 5 (All these were sons of Heman the king's seer. They were given him through the promises of God to exalt him. God gave Heman fourteen sons and three daughters.) 6 All these men were under the supervision of their father for the music of the temple of the Lord, with cymbals, lyres and harps, for the ministry at the house of God. Asaph, Jeduthun and Heman were under the supervision of the king. 7 Along with their relatives—all of them trained and skilled in music for the Lord—they numbered 288. I CHRONICLES 9:33,34 Many Levites were also Musicians who played & sang before God in the Temple 24/7 Specific Musical Instruments were used (I Chron. 16:4-6, 42) Psalterys, harps,cymbals,trumpets (for priests only), flute like & wind like instruments Words have stayed, Music has changed Music was meant to set the mood for Temple Worship God created us to Enjoy & create Music….music helps us become more vulnerable before each other & God…Zeph. 3:17 Song of Songs a book that is a SONG Songs help instruct you & aid our memories…..Isaiah 5:1, 35:10, Deut. 31:19,32:1 Songs are an ultimate medium of expression to God… RE. 5:9,14:2,3,15:3 TYPES of PSALMS Petitions, Prayers, Protection….Ps. 86,Ps.102 Praise…Psalm 145-150, Ps.47 Confessions of Faith…Ps. 33 & 94 Repentance…. Ps.51,130 Intercession….Psalms 6,21,67,122 Cursing (Imprecatory), Judgment of the wicked…Psalm 35,59,109 Instruction…Ps. 37,73,122 Questioning God…Psalm 9,10,14,49 Memorial ,historical, narrative, teaching, & parable Allegory, enlightenment, revelation, & prophetic TYPES of PSALMS Praise, hope, trust, faith, exaltation of God, Love for God & His Word, thanksgiving, joy + longing Exultation, rejoicing, gladness, happiness, & deliverance Dedication, confession, repentance, prayer, & petition Humility, intercession, refuge, inquiry, need, & fear Lamentation, woe, sorrow, oppression, bondage, & trouble Acknowledgement of God's love & blessings, mercy, grace, truth, power, position, & love for His willing people; & their reciprocal love for their lover, bridegroom, espoused husband, king, redeemer, & Lord. Conclusion: The Psalms provides to us, BOTH, a beautiful, meditational book of Song & worship as well as containing bits & pieces of ALL Major Doctrine to be studied along with All of the aspects of Life physically & spiritually mankind experiences on earth. It has been said of the Psalms one finds “expressed an eager yearning & longing for God's PRESENCE” Psalms certainly contains ‘prayers & songs of joyous praise' Psalms are a collection of honest, needy, expressions of vulnerable hearts to God. All emotions known to man are expressed in beautiful & inspired prose within this book. Whatever state you find yourself in you can begin to find comfort & answers in the PSALMS….just start to read through them…If you are depressed, feeling anger & hate, in grief,, in fear, in joy, feeling sadness, feeling wronged & misunderstood by others, needing Justice, seeking to run & hide, seeking someone to be vulnerable with, seeking prayer, in need of repentance, Feeling Joy & Delight, Feeling doubt or Faith…The PSALMS cover the whole Gamut of Human Emotions & Thought…You CAN ADOPT THEM AS YOUR OWN PRAYERS, as well as pen your own ‘personal Psalms' before Abba!!! James 1:23-25 J.B. Phillips New Testament 21-25 Have done, then, with impurity and every other evil which touches the lives of others, and humbly accept the message that God has sown in your hearts, and which can save your souls. Don't I beg you, only hear the message, but put it into practice; otherwise you are merely deluding yourselves. The man who simply hears and does nothing about it is like a man catching the reflection of his own face in a mirror. He sees himself, it is true, but he goes on with whatever he was doing without the slightest recollection of what sort of person he saw in the mirror. But the man who looks into the perfect mirror of God's law, the law of liberty (or freedom), and makes a habit of so doing, is not the man who sees and forgets. He puts that law into practice and he wins true happiness.
Das Autohaus Haselbach im Delitzsch bei Leipzig wurde als einer der besten Mazda Partnerbetriebe in Deutschland mit dem "Dealer Excellence Award 2022" ausgezeichnet.
I have a friend who is a good man. Like all Christians, he knows the evil in his heart and agrees with the apostle Paul, who said, “evil is present in me, the one who wants to do good” (Rom 7:21). Evil is always present in the heart, even the heart of the Christian. Part of what makes him a good man is that he has the power to do evil, but he chooses not to act on it. Rather, he chooses to know the Lord and walk with him. It's not a perfect walk. It never is. And daily confession of sin is a constant (1 John 1:9). But as Christian, he has a new nature too, one that wants to please the Lord, that “joyfully concurs with the law of God in the inner man” (Rom 7:22). The struggle is real and constant, and he daily chooses to pursue good. Again, he can and does sin, but he also humbles himself and, like all growing believers, comes before God's “throne of grace” in order that he may “receive mercy and find grace to help in time of need” (Heb 4:16). Of course, what is written here applies to women (except for being a good husband, son, and father). Those who pursue good, and regularly do good, are good. Those who pursue evil, and regularly do evil, are evil. And the good are always good by choice and never by chance. Likewise, the evil are always evil by choice and never by chance. Solomon said, “A good man will obtain favor from the LORD, but He will condemn a man who devises evil” (Prov 12:2). The wicked are those who hate the Lord and devise evil against others, and they are always among us, like tares among the wheat. The wicked exploit the weak and kill the innocent. The Bible tells us “God is good” (Psa 73:1; cf. Psa 86:5). And the psalmist says of the Lord, “You are good and do good” (Psa 119:68). The Old Testament, in several places, mentions the “good man” (Heb. טוֹב tov; cf., Prov 13:22; 14:14; Eccl 9:2). Delitzsch states, “the good man is thus a man who acts according to the ruling motive of self-sacrificing love.”[1] And Waltke adds, “Whoever strives for wisdom through knowledge is a good person because he contributes to the community's well-being out of his unfailing kindness. In the highest court of appeal, he obtains favor from the Lord, Who the source of all good (Mark 10:18; Gal 5:22; Jam 1:17).”[2] In another place the psalmist wrote, “Do good, O LORD, to those who are good and to those who are upright in their hearts” (Psa 125:4). Jesus said that good people will manifest what fills their heart, saying, “The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart” (Luke 6:45; cf. Matt 12:35; Rom 5:7). There are good people. They choose what fills their heart, and they act accordingly. In the book of Acts, Luke tells us about a man named Barnabas, whose name means “Son of Encouragement” (Acts 4:36). When the church at Jerusalem sent Barnabas to Antioch (Acts 11:22), it is said that “when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord” (Acts 11:23-24). Of some of the Christians living in Rome, the apostle Paul said, “I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another” (Rom 15:14). And to Christians living in Ephesus, he said, “for you were formerly darkness, but now you are Light in the Lord; walk as children of Light (for the fruit of the Light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord” (Eph 5:8-10). A good man, in the biblical sense, is a man who models his life after Christ. He is a Christian in the fullest sense of the word. He is, first and foremost, in a relationship with the Man, the Lord Jesus Christ, and has been born again into a new life (1 Pet 1:3). He puts on “a heart of compassion, kindness, humility, gentleness and patience” (Col 3:12), and denies “ungodliness and worldly desires” and lives “sensibly, righteously and godly in the present age” (Tit 2:12). He continually studies Scripture in order to live God's will (2 Tim 2:15; 1 Pet 2:2; 2 Pet 3:18), and strives toward spiritual maturity (2 Tim 3:16-17; Eph 4:11-16). He regards others as more important than himself and looks out for their interests (Phil 2:3-4). He is filled with the Spirit (Eph 5:18) and walks in the Spirit (Gal 5:16). He lives in fellowship with God (1 John 1:5-7), trusting Him to guide and sustain him in all things. His life is being transformed, to think and act less like the world (Rom 12:1-2), and to conform to the image of the One who saved him (Rom 8:29). He does not love the world (1 John 2:15-17), but shows gracious love to his enemies who live in the world (Matt 5:43-45; Rom 12:19-21). He shows love within the body of Christ (1 Th 4:9; 1 John 3:23), and helps the needy, widows and orphans (Jam 1:27). As a son, he honors his father and mother (Eph 6:1-3), as a husband, he loves his wife as Christ loves the church, providing, protecting, and honoring her always (Eph 5:25; Col 3:19; 1 Pet 3:7), and as a father, he teaches his children the ways of the Lord (Eph 6:4; cf. Deut 6:5-7). These are not all the characteristics of the good Christian man, but they are among the most important. We choose what enters our heart, and what fills the heart becomes manifest in the life, either as good or evil. Wisdom says, “Guard your heart with all diligence, for from it flow the springs of life” (Prov 4:23). As God's people, let us always strive to be good and do good, that we may be called good, by the Lord and those who know Him. Related Articles: The Gospel Explained The Woman of Excellence When God's People Sin The Worthless Person The Sin that Leads to Death The Doctrine of Simultaneity My Christian Identity and Calling Walking with God The Christian with Integrity Advancing to Spiritual Maturity Knowing and Doing the Will of God The High Calling of God's Servant The Life of Faith The Righteous Lifestyle of the Believer A Role Model for Believers [1] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 182. [2] Bruce K. Waltke, The Book of Proverbs, Chapters 1–15, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2004), 520.
In this section, Moses addresses how corporal punishment was to be meted out by the courts (Deut 25:1-3), how fairness applied to work animals (Deut 25:4), and the specifics of levirate marriage (Deut 25:5-10). Fair Punishment for Crime In ancient Israel, like any nation, there were certain crimes that warranted punishment. In this particular case, Moses set a limit on the number of blows a man could receive as punishment for his crime. Moses said, “If there is a dispute between men and they go to court, and the judges decide their case, and they justify the righteous and condemn the wicked, 2 then it shall be if the wicked man deserves to be beaten, the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt” (Deut 25:1-2). In Moses' example, a dispute arose between two men who could not resolve their case by themselves and needed to bring it before a court. In this instance, the judges heard and ruled on the case and declared one righteous (צַדִּיק tsaddiq – righteous, just) and the other wicked (רָשָׁע rasha – wicked, criminal). This assumes God's law had been given, that the judges objectively understood the law based on God's intent, that they properly evaluated the case, and rendered a verdict that declared one to be justified and the other a criminal (Deut 25:1). All of this assumes God as the absolute moral Lawgiver who had revealed His will in objective language that could be understood and applied. If there is no absolute moral Lawgiver, then there are no absolute moral laws, and if there are no absolute moral laws, then right and wrong are reduced to arbitrary absolutes manufactured by those in power. Here, Moses mentions a case, which is vague and probably intended to leave its application open to multiple instances where the judgment might apply. If the wicked person had committed a crime worthy of a beating, it was to be executed right away in the presence of the judge, and the beating was to be in proportion to the crime. Furthermore, Moses set a limit on the number of lashes a criminal could receive, saying, “He may beat him forty times but no more, so that he does not beat him with many more stripes than these and your brother is not degraded in your eyes” (Deut 25:3). The purpose of the limitation was to prevent the criminal from being degraded by excessive punishment. After all, he was still a person with intrinsic value. The ancient Law Code of Hammurabi (ca. 1750 B.C.) directed a man to be beaten 60 times, saying, “If a seignior has struck the cheek of a seignior who is superior to him, he shall be beaten sixty (times) with an oxtail whip in the assembly.”[1] This shows that public beatings were a common practice in the ancient world. Peter Craigie states: "The substance of this legislation makes it very clear that corporal punishment was subject to many safeguards designed to avoid its abuse. Corporal punishment could be inflicted only after proper trial, and then it was to be carried out, within the specified limit, under the supervision of the judge. In this way, care was taken to see that the punishment was appropriate to the crime, on the one hand, and that the criminal was not grossly maltreated on the other hand; the guilty party was still your brother (v. 3b; a fellow Israelite) and was not to be publicly humiliated."[2] In the New Testament we learn this particular law was reduced to thirty-nine blows, likely as a safeguard to prevent Jewish judges from going beyond what the law demanded. The apostle Paul had been wrongly beaten with a whip, saying, “Five times I received from the Jews thirty-nine lashes” (2 Cor 11:24), adding, “Three times I was beaten with rods” (2 Cor 11:25). Here was an abuse of this law by corrupt Israelites who sought to suppress Paul and his Christian ministry. Fair Treatment of Work Animals Moses then addressed the just treatment of an ox while it is threshing wheat, saying, “You shall not muzzle the ox while he is threshing” (Deut 25:4). Moses' point in adding this statement seems to expound on the previous verses. If God required just treatment of animals, how much more the just treatment of people. But it also demonstrated an economic principle that the animal that worked had the right to benefit from its labor. Daniel Block states: "Oxen used for threshing grain must not be muzzled. The ordinance assumes the ancient practice of threshing grain by having oxen trample the stalks or pull rock-studded sledges over the stalks spread out on the threshing floor. Greedy farmers muzzled their oxen or donkeys to prevent them from eating instead of working, or simply eating that which he hoped to harvest for himself (cf. Prov 14:4)."[3] Eugene Merrill adds: "The animal is nowhere “brother to the man” in Scripture but always sharply distinguished from humans. Nevertheless, the animal world, like all nature, is part of the divine creation entrusted to humankind as a stewardship. To abuse animal life is to fail to discharge that stewardship, and to fail to show mercy to God's lowest creatures is to open the door to disregard of human life as well."[4] Moses had previously addressed humanitarian treatment of animals that were used for work (Deut 5:14; 22:1-4, 6-7). Elsewhere, the Bible reveals a theology of animals that reveals God personally cares for the animals He's created (Psa 104:10-29; 147:9; Matt 6:26), and He expects His people to do the same. Solomon states, “A righteous man has regard for the life of his animal, but even the compassion of the wicked is cruel” (Prov 12:10). The apostle Paul used this verse in Deuteronomy as an analogy for compensating pastors for their work, saying, “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, ‘You shall not muzzle the ox while he is threshing', and ‘The laborer is worthy of his wages'” (1 Tim 5:17-18; cf., 1 Cor 9:9-10). In this way, believers help support their pastors for the work they do. Such support is honored by God. The Law of Levirate Marriage Moses then issued the law of levirate marriage, saying, “When brothers live together and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a strange man. Her husband's brother shall go in to her and take her to himself as wife and perform the duty of a husband's brother to her” (Deut 25:5). Marrying a sister-in-law was forbidden under the Mosaic Law (Lev 18:16). However, Moses here gave an exception in which he directed the brother of the deceased to take his sister-in-law as his wife in order to bring forth a son (child) in his brother's place. Apparently, this practice existed in ancient Israel (Gen 38:6-10), and Moses here codified it as law. The passage assumes 1) the living brother is not married (or at least willing to take a second wife), 2) that the brothers had lived on the same property together (perhaps sharing adjacent land), and 3) his sister-in-law had no children. Some see the heir as being a son only; however, Moses had previously ruled that a daughter could inherit the land (see Num 27:1-11). If the living brother took his sister-in-law to be his wife, then he 1) had a wife for life, 2) he would raise her firstborn under his brother's name, and 3) the firstborn would inherit his brother's property. This was a sacrifice that cost the brother financially, as he would need to raise his biological child until he was an adult, at which time the child would inherit the land. If the surviving brother refused to marry his sister-in-law, and she died childless, then his brother's property would likely become his own. Earl Radmacher states: "The ancients greatly feared having no heirs to carry on the family's name. Furthermore, a widow with no children to take care of her would quickly become a beggar. Taking a brother's widow as a second wife protected her and preserved the name, memory, and interests of the deceased brother. The dead brother would be acknowledged as the legal father of the firstborn son of that marriage. This practice is called levirate marriage, from the Latin word for brother-in-law."[5] Thomas Constable adds: "The Israelites were to practice levirate marriage only in cases where the brothers had lived together (v. 5) and the remaining brother was not already married. Living together meant sharing the same estate, not necessarily residing under the same roof. When another kinsman voluntarily assumed the responsibility of the surviving brother, that brother was apparently under no obligation to marry his sister-in-law (cf. Ruth 4)."[6] Moses gave the reason for the levirate marriage, saying, “It shall be that the firstborn whom she bears shall assume the name of his dead brother, so that his name will not be blotted out from Israel” (Deut 25:6). The firstborn child would be the biological offspring of the living brother, but would eventually become the legal heir of his deceased brother, thus perpetuating the dead brother's name in Israel. However, though this was the honorable thing to do, it was not commanded of the living brother. Moses described a scenario in which the living brother refused to perform his levirate duty, saying, “But if the man does not desire to take his brother's wife, then his brother's wife shall go up to the gate to the elders and say, ‘My husband's brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband's brother to me.” (Deut 25:7). Though Moses does not give a reason why the brother refused to marry his sister-in-law, it could be the brother was motivated by greed to get his deceased brother's property. If so, this would be a violation of the command, “You shall not covet” (Deut 5:21a). Daniel Block states: "The reason why a brother might refuse to marry the widow probably is to be found in a desire for personal gain. If he married the woman and there was a male child, that child, who would legally be the son of the deceased man, would inherit his “father's” property. In the absence of such a child, however, the surviving brother might hope to inherit the property of his deceased brother (Num. 27:9; this would apply only if the widow had no children at all, male or female). If such were the motive, it deserved the reprobation of the community."[7] However, the widow was not without recourse to persuade her brother-in-law to marry her and to give her a child, as she can take the matter to the elders of the gate of the city and plead her case. Daniel Block writes: "Moses authorizes the bereaved widow to present her complaint before the elders at the town gate (v. 7b). As a legally competent plaintiff, he invites her to present her case before the body responsible for applying Israel's family laws. Having lost her husband, who would otherwise defend her interests, she may appeal to the elders to stand up for her. In addition to authorizing women to take their cases to the elders, he also advises the women on how to present their case."[8] After the widow made her case, Moses directed the elders, saying, “Then the elders of his city shall summon him and speak to him. And if he persists and says, ‘I do not desire to take her,' then his brother's wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother's house'” (Deut 25:8-9). Here was social pressure applied to the man to coerce him to perform his levirate duty, which was the selfless act of marrying his deceased brother's widow and raising up a child to carry on his name. However, if the elders of the city could not persuade the man, then the widow was permitted to publicly humiliate him by taking his sandal, spitting in his face, and publicly declaring how the man had failed to behave honorably. Keil and Delitzsch state: "The taking off of the shoe was an ancient custom in Israel, adopted, according to Ruth 4:7, in cases of redemption and exchange, for the purpose of confirming commercial transactions. The usage arose from the fact, that when any one took possession of landed property, he did so by treading upon the soil, and asserting his right of possession by standing upon it in his shoes. In this way the taking off of the shoe and handing it to another became a symbol of the renunciation of a man's position and property. … But the custom was an ignominious one in such a case as this, when the shoe was publicly taken off the foot of the brother-in-law by the widow whom he refused to marry. He was thus deprived of the position which he ought to have occupied in relation to her and to his deceased brother, or to his paternal house; and the disgrace involved in this was still further heightened by the fact that his sister-in-law spat in his face."[9] Though we cannot be certain, it's likely the taking of the sandal served as a receipt of the transaction in which the widow took possession of her deceased husband's property, albeit without a husband or son to take ultimate inheritance of the land after she died. Daniel Block states: "The action represented a symbolic action of shame, but it also symbolized the transfer of the brother-in-law's rights to the deceased's widow and to that portion of the patrimonial estate that her husband would have received when it was divided. Since the woman would take the sandal home, it would function like a receipt, providing concrete proof of the present legal proceedings (cf. Ruth 4:7–8)."[10] If this is the case, it could be that when the widow died, the land would return to the brother who refused to execute his levirate duties. However, until then, and throughout his life, the man would bear the public shame of his selfish act. So, Moses stated, “In Israel his name shall be called, ‘The house of him whose sandal is removed'” (Deut 25:10). Here was a legacy of shame that carried on for many years, all because a man would not live honorably and selflessly as God directed. One action can have lasting consequences that can carry on for years. No doubt, his other relatives and children would be marked by the man's selfish actions. We must realize that every moment is an opportunity for integrity. The Example of Ruth Ruth was married to an Israelite man who died and left her a widow (Ruth 1:1-5). Ruth became a believer in Yahweh and committed herself to caring for Naomi, her mother-in-law (Ruth 1:16-17). After going to Bethlehem with Naomi, Ruth happened to glean from the field of Boaz (providentially), who was a kinsman to her deceased husband (Ruth 2:20), and he was amenable to caring for her (Ruth 2:1-8). Under Naomi's guidance, Ruth came to Boaz as her kinsman redeemer and sought levirate marriage (Ruth 3:1-11). However, being an honorable man who desired to live according to God's law, Boaz informed Ruth there was another man who was a kinsman closer to her (Ruth 3:12), and Boaz was willing to approach the man concerning his duty (Ruth 3:13). When Boaz approached the man at the city gate, he explained the situation concerning their dead relative, Elimelech, and the need to purchase the land for Naomi, who needed the resources (Ruth 4:1-4). However, Boaz also informed his relative that he would need to take Ruth as his wife and to fulfill his levirate duty (Ruth 4:5). Upon hearing this from Boaz, the nearest kinsman declined the offer, fearing it would impact him in such a way so as to jeopardize his own inheritance (Ruth 4:6). Having executed a legal transaction (Ruth 4:7-8), Boaz agreed to purchase the land from Naomi and to take Ruth to be his wife in order to raise up a descendant to inherit the deceased relative's land (Ruth 4:9-10). Boaz' actions were acknowledged and praised by the elders and citizens who witnessed the transaction (Ruth 4:11-12). Boaz and Ruth married and bore children who eventually led to the birth of King David (Ruth 4:13-22), and Jesus the Messiah (Matt 1:5-6, 17). The marriage of Boaz to Ruth adhered to the law of the levirate marriage, in which Boaz would father a biological son that would eventually not be his son, but the son of his deceased relative, Elimelech. Gary North states: "Boaz became the biggest covenantal somebody in his generation only because he was willing to become a covenantal nobody in the extension of Elimelech's line. The land that he presumably bought from Naomi became the family inheritance in another man's line. Any improvements that he made in this land became another family line's property. By abandoning his own name covenantally, he thereby became the greatest name of his generation, a name that is listed in both of the messianic genealogies in the New Testament (Matt 1:5; Luke 3:32)."[11] [1] James Bennett Pritchard, ed., The Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with Supplement. (Princeton: Princeton University Press, 1969), 175. [2] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 312. [3] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 580. [4] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 326. [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 259. [6] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Dt 25:5. [7] Peter C. Craigie, The Book of Deuteronomy, 315. [8] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583. [9] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 1 (Peabody, MA: Hendrickson, 1996), 954–955. [10] Daniel I. Block, The NIV Application Commentary: Deuteronomy, 583–584. [11] Gary North, Inheritance and Dominion: An Economic Commentary on Deuteronomy; Chapter 62, Levirate Marriage and Family Name, https://www.garynorth.com/freebooks/docs/html/gnde/Chapter62.htm.
Die Leipziger Volkszeitung hat den parteilosen Hagen Grell von einer Gesprächsrunde mit allen Oberbürgermeisterkandidaten von Delitzsch ausgeladen. Anlass war ein YouTube-Video, in dem er den Holocaust verharmlost hat.
Für unsere 80. Folge haben wir uns auf den Weg nach Delitzsch gemacht, um uns mit Jens Fahr zu treffen. Wir haben uns schon lange darauf gefreut, Jens in unserem Podcast zu haben und heute ist es soweit. Mit Jens haben wir einen Gast, der in einigen Bereichen mit Whisky in Verbindung steht. Als Kneiper betreibt er die No.2 die Altstadtkneipe in Delitzsch. Auf den ersten Blick eine schöne rustikale Kneipe mit gutem Essen und einem wechselndem Kulturprogramm. Auf den zweiten Blick sieht man bereits im Gastraum, dass da die eine oder andere Flasche Whisky steht. Für diese Folge haben wir uns es mit Jens in seinem Whiskystübchen im Obergeschoss gemütliche gemacht, wo jeder Zentimeter für Whisky genutzt wird und jeder Whiskyfan unweigerlich beginnt zu grinsen. Jens berichtet uns von seiner Passion, der Suche nach schottischen Brennereien. Diese Suche wird oft begleitet von persönlichen Geschichten, Steuerunterlagen und alten Karten. So entstand bereits ein Archiv von über 1000 Brennereien, die selbst in Schottland oft in Vergessenheit geraten sind. Das Wissen, das Jens über die Jahr angesammelt hat, kann man wahrlich als kleinen Schatz bezeichnen. Wir sprechen gemeinsam über Whisky früher und über Whisky heute. Wir versuchen in die Zukunft zu Blicken und sprechen über Whiskymessen und nicht zuletzt über die Whiskymesse auf Schloss Trebsen, die von Jens Organisiert wird. Gemeinsam verkosten wir mit Jens zwei betagte Blends und sprechen in dem Rahmen natürlich über den Reiz, den diese Abfüllungen mit sich bringen. Natürlich dürfen Abschweifungen hier und da nicht fehlen. Macht es Euch gemütlich, schenkt Euch einen guten Dram ein, der Zeit braucht und habt viel Vergnügen mit dieser Folge und Jens Fahr. Olli & Tim P.s.: Für diejenigen von Euch, die die 3,5 Stunden Podcast nicht am Stück hören können (verstehen wir gar nicht ;)) Haben wir wieder Kapitelmarken eingefügt, um die Navigation für Euch einfacher zu gestalten.
In diesem Jahr jährte sich zum 80. Mal der Überfall der deutschen Wehrmacht auf die Sowjetunion vom 22. Juni 1941. Die Historiker Per Leo und Marko Demantowsky nehmen den Tag der deutschen Einheit am 3. Oktober 2021 zum Anlass, um über dieses Schlüsseldatum der deutschen Geschichte zu sprechen. Was geschah am 22. Juni 1941? Was sind die welthistorischen Dimensionen dieses Datums? Was ist das Nachleben des Tages, im öffentlichen, aber auch im privaten Erinnern? Aus der Reihe: Ein Gespräch zum deutschen Nationalfeiertag. Gefilmt bei De Gruyter in Berlin. Marko Demantowsky (Wien), geboren 1970 in Leipzig, aufgewachsen in Delitzsch, ist Geschichtsdidaktiker und Public Historian. Er ist von Oktober 2021 an Universitätsprofessor für Public History am Fakultätszentrum für transdisziplinäre historisch-kulturwissenschaftliche Studien der Universität Wien. Per Leo (Berlin), geboren 1972 in Erlangen, ist ein deutscher Schriftsteller und Historiker. Für seinen Roman Flut und Boden wurde Leo u.a. mit dem Friedrich-Hölderlin-Förderpreis der Stadt Bad Homburg ausgezeichnet. Zuletzt erschien sein Buch “Tränen ohne Trauer: Nach der Erinnerungskultur”. *** Besprochene Bücher: • Gerlach, Christian. 1998. Krieg, Ernährung, Völkermord. Forschungen zur deutschen Vernichtungspolitik im Zweiten Weltkrieg. Hamburg: Hamburger Edition. • Overy, Richard. 2011. Russlands Krieg: 1941 - 1945. Übersetzt von Hainer Kober. Hamburg: Rowohlt. • Pätzold, Kurt. 2016. Der Überfall: der 22. Juni 1941: Ursachen, Pläne und Folgen. Berlin: edition ost. • Soviet Survivors of Nazi Occupation. The first testimonies, https://survivors.hypotheses.org/interviews (zuletzt aufgerufen 16.9.2021) • Steinmeier, Frank Walter. 2021. 80. Jahrestag des deutschen Überfalls auf die Sowjetunion am 22. Juni 1941 und Eröffnung der Ausstellung "Dimensionen eines Verbrechens. Sowjetische Kriegsgefangene im Zweiten Weltkrieg". Reden des Bundespräsidenten der Bundesrepublik Deutschland, https://www.bundespraesident.de/SharedDocs/Reden/DE/Frank-Walter-Steinmeier/Reden/2021/06/210618-D-Russ-Museum-Karlshorst.html (zuletzt aufgerufen 16.9.2021) • Tooze, Adam. 2018. Ökonomie der Zerstörung : die Geschichte der Wirtschaft im Nationalsozialismus. München: Pantheon. • Wette, Wolfram. 2005. Die Wehrmacht: Feindbilder, Vernichtungskrieg, Legenden. Frankfurt a.M., Fischer. • Wette, Wolfram, und Gerd R. Ueberschär. 2011. Der deutsche Überfall auf die Sowjetunion: Unternehmen Barbarossa 1941. Frankfurt a.M., Fischer. • Satjukow, Sike. 2008. Besatzer. »Die Russen« in Deutschland 1945–1994. Vandenhoeck & Ruprecht: Göttingen. • Merridale, Catherine. 2006. Iwans Krieg. Die Rote Armee 1939–1945. Frankfurt a.M.: S. Fischer Verlag. *** De Gruyter auf Facebook: https://www.facebook.com/degruyter.publishers/ De Gruyter auf Twitter: https://twitter.com/dg_history https://twitter.com/degruyter_lib De Gruyter auf Linkedin: https://www.linkedin.com/company/de-gruyter/
Nation Power Lords Judgment Yet it was the Lord God who from all eternity determined this to be so. The lessons here are not over. For both Judah and Assyria, along with those involved. Jerusalem along with the people and the King and court learn that the power is the Lords. It was imperative for Judah to seek the Lord with all they had and believe. However, this local judgment was ordained of God and brought glory to our Lord. At the same time, the tool Assyria was destroyed when they went against Jerusalem. Go https://linktr.ee/warnradio more info Nation Power Lords Judgment comes into the true reality. As the #Assyrians look upon Jerusalem as already won, the fact is they already lost. #Nation #Power #Lords #Judgment finds the boasting of human power backed by pride is a loser. To boast against the #Highest #God is foolishness. It is said by Keil and Delitzsch regard a verse herein when the boast of Sennacherib was laid out. They had ravaged, but here we can see that these cities were as K.D. said "The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed." The lesson here is the same one Pharoah of Egypt learned when contesting the release of #Israel from bondage. It is the lesson the nations will learn under the #Judgmentofnations in the #endofdays. As believers, we know the truth of this even as men and nations boast proud fully against the #True and #livingGod. To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com
Nation Power Lords Judgment comes into the true reality. As the #Assyrians look upon Jerusalem as already won, the fact is they already lost. #Nation #Power #Lords #Judgment finds the boasting of human power backed by pride is a loser. To boast against the #Highest #God is foolishness. It is said by Keil and Delitzsch regard a verse herein when the boast of Sennacherib was laid out. They had ravaged, but here we can see that these cities were as K.D. said "The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed." The lesson here is the same one Pharoah of Egypt learned when contesting the release of #Israel from bondage. It is the lesson the nations will learn under the #Judgmentofnations in the #endofdays. As believers, we know the truth of this even as men and nations boast proud fully against the #True and #livingGod. More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/wibr-visions/support
Nation Power Lords Judgment comes into the true reality. As the #Assyrians look upon Jerusalem as already won, the fact is they already lost. #Nation #Power #Lords #Judgment finds the boasting of human power backed by pride is a loser. To boast against the #Highest #God is foolishness. It is said by Keil and Delitzsch regard a verse herein when the boast of Sennacherib was laid out. They had ravaged, but here we can see that these cities were as K.D. said "The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed." The lesson here is the same one Pharoah of Egypt learned when contesting the release of #Israel from bondage. It is the lesson the nations will learn under the #Judgmentofnations in the #endofdays. As believers, we know the truth of this even as men and nations boast proud fully against the #True and #livingGod. More info Go https://linktr.ee/warnradio more info To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/wibr-visions/support
Nation Power Lords Judgment Yet it was the Lord God who from all eternity determined this to be so. The lessons here are not over. For both Judah and Assyria, along with those involved. Jerusalem along with the people and the King and court learn that the power is the Lords. It was imperative for Judah to seek the Lord with all they had and believe. However, this local judgment was ordained of God and brought glory to our Lord. At the same time, the tool Assyria was destroyed when they went against Jerusalem. Go https://linktr.ee/warnradio more info Nation Power Lords Judgment comes into the true reality. As the #Assyrians look upon Jerusalem as already won, the fact is they already lost. #Nation #Power #Lords #Judgment finds the boasting of human power backed by pride is a loser. To boast against the #Highest #God is foolishness. It is said by Keil and Delitzsch regard a verse herein when the boast of Sennacherib was laid out. They had ravaged, but here we can see that these cities were as K.D. said "The nations in the presence of the Assyrian became, as it were, weak, delicate grasses, with roots only rooted in the surface, or like a cornfield with the stalk not yet formed." The lesson here is the same one Pharoah of Egypt learned when contesting the release of #Israel from bondage. It is the lesson the nations will learn under the #Judgmentofnations in the #endofdays. As believers, we know the truth of this even as men and nations boast proud fully against the #True and #livingGod. To get the Books from the Watchman Dana G Smith go to his website http://www.DanaGlennSmith.com
Sometime in early spring of 1883, Moses Shapira came upon a book that made him reconsider the objections of Schlottmann and Delitzsch. As he put it in a letter to Hermann Strack dated 9 May 1883, “A short time ago a book called Einleitung in das Alte Testament [Introduction to the Old Testament] von [by] Friedrich Bleek […]
Grüßt euch Meiners und willkommen zum L.E. Volleys Talk. Wie der Titel schon verrät, hatte ich diese Woche keinen Spieler aus meinem Team an der Seite. Wir haben die Fühler nämlich mal im Verein ausgestreckt und haben uns Gäste aus einer anderen Mannschaften eingeladen. Dabei kam natürlich das Thema Saisonabbruch zur Sprache und wie die Damen sich in der Zeit bei Laune halten. Außerdem wagen wir einen Ausblick auf das anstehende Derby in Delitzsch. Deshalb viel Spaß beim Reinhören.
Weiter geht es mit Felix Zieschang zu Beginn steht seine TopElf an, dazu kommen noch schöne Geschichten zu Begegnungen mit Schiedsrichtern und eine Abschlussdiskussion über die kulinarischen Highlights im Landkreis. Viel Spaß mit dem zweiten Teil der Ausgabe.
Hallo Erlebnisurlauber, neue Woche, diesmal auch ein Gast. Der erste, der uns aus Sachsen zugeschaltet war. Felix Zieschang, Kapitän und Jugendleiter beim ESV Petersroda, hat sich viel Zeit genommen, dass wir nicht nur einen sondern zwei Teile brauchten, um euch die besten Anekdoten zu erzählen. Teil 2 folgt am Donnerstag, ab 18 Uhr. Viel Spaß
Grüßt euch Meiners und willkommen beim L.E. Volleys Talk. Einige werden vllt. schon darauf gewartet haben und nun ist es soweit. Ich habe Björn Vanselow eingeladen und wir haben über seinen Wechsel in der Saison von Delitzsch zu uns gesprochen. Er hat dabei seine Beweggründe erklärt und seine Sicht auf die Dinge erläutert. Außerdem hat er sich am Ende auch wieder meinen Fragen gestellt und da kamen doch etwas verblüffende Antworten heraus, Deswegen viel Spaß beim Hören UND nicht vergessen: vergebt ein paar Herzen bei den Beiträgen auf @levolleys
Das Tief Tristan brachte heute früh ein Verkehrschaos. Und das, obwohl die Räumfahrzeuge seit der Nacht im Einsatz waren. Unser Reporter erklärt, warum es so schwierig ist, die Straßen freizubekommen.
30 Jahre Wiedervereinigung: Marko Demantowsky & Per Leo zum deutschen Nationalfeiertag Der Tag der Deutschen Einheit wurde mit dem Einigungsvertrag 1990 zum Nationalfeiertag. Aber was genau geschah vor und nach dem 3. Oktober 1990? Was ist die Wirkungsgeschichte, die “Public History” des 3. Oktober als Nationalfeiertag? Kann und muss es überhaupt einen deutschen Nationalfeiertag geben? Und: Wie verhält sich die persönliche Erinnerung an die deutsche Wiedervereinigung zum offiziellen Gedenken 30 Jahre später? Über diese Fragen sprachen bei De Gruyter in Berlin die beiden Historiker Marko Demantowsky und Per Leo. Marko Demantowsky, geboren 1970 in Leipzig, aufgewachsen in Delitzsch, ist Historiker, Geschichtsdidaktiker und Public Historian. Seit 2012 ist er Professor für Neuere/Neueste Geschichte und ihre Didaktik an der Pädagogischen Hochschule FHNW und seit 2015 Mitglied des Instituts für Bildungswissenschaften der Universität Basel. Per Leo, geboren 1972 in Erlangen, ist ein deutscher Schriftsteller und Historiker. Für seinen Roman Flut und Boden wurde Leo u.a. mit dem Friedrich-Hölderlin-Förderpreis der Stadt Bad Homburg ausgezeichnet. Sein mit Maximilian Steinbeis und Daniel-Pascal Zorn verfasstes Buch Mit Rechten reden wurde kontrovers diskutiert. Leo lebt als freier Autor und Schatullenproduzent mit seiner Familie in Berlin. Texte von Marko Demantowsky bei De Gruyter: „Was macht die Digitalisierung mit den Hochschulen? Einwürfe und Provokationen“ ➡️ https://www.degruyter.com/view/title/568832 "Public History and School ➡️ https://www.degruyter.com/view/title/518041 „Geschichte lernen im digitalen Wandel“ ➡️ https://www.degruyter.com/view/title/313962 Blog-Journal Public History Weekly ➡️ https://public-history-weekly.degruyter.com/ De Gruyter on Facebook: www.facebook.com/degruyter.publishers/ De Gruyter on Twitter: twitter.com/dg_history twitter.com/dg_classics twitter.com/degruyter_lit De Gruyter on Instagram: https://www.instagram.com/degruyter_official/ De Gruyter on Linkedin: www.linkedin.com/company/de-gruyter/
Herzlich Willkommen zu Detailers Talk, ja du hast richtig gehört, ich habe Detailers Talk gesagt, den heute im Gespräch begrüße ich einen professionellen Detailer. Am anderen Ende der Leitung ist Toni Franke von der Glanz.Wert.Manufaktur aus Delitzsch. Toni ist gleich für 3 Keramikversiegelung zertifiziert und außerdem offizieller Ledermax akademie stützpunkt. heute wollen wir uns über drei große themen im detaileng und seiner Einschätzung dazu austauschen. Es geht um Polieren Rota vs. Exzenter, Versiegelungen und Kundenumgang und -Akquise Herzlich willkommen bei detailers talk Toni franke
Today's Bible passages feature the incredible absurdities of Jacob (and his sneaky wife Rachel!) in Genesis 31, some very satisfying comeuppance for the antisemite Haman in Esther 7, and Jesus healing, forgiving, and calling a seemingly ignoble tax-collector to His team of disciples in Mark 2. Romans 2 is our focus passage of the day, and it is all about hypocrisy and its dangers. Even though the word 'hypocrite' is not found in the chapter at all, Romans 2 contains one of the most detailed - almost poetic - descriptions of hypocrisy in the Bible. Today we will change our format up ever so slightly by first reading Romans 2, and discussing how hypocrisy can blaspheme God's name, then we will read Esther 7, and cover the one big (and grisly) Bible mystery in that passage. Shout-out to my friend and Valley Baptist church-goer Dan Blair who suggested the topic for today's podcast (because he was reading ahead into Romans) and also shout out to the people that attacked one of our church Facebook posts this week for being an excellent demonstration that hypocrisy is not just something that Christians do, but that anybody can engage in hypocrisy! Let's jump right into Romans 2, and come back for a deep discussion of hypocrisy! Hypocrisy is a big, big deal. If you Google the word to come up with a concise and easy to understand definition (as I did), you will find this gem presented to you from the Oxford dictionary, "[hypocrisy is] the practice of claiming to have moral standards or beliefs to which one's own behavior does not conform; pretense." Of all the definitions I read, and there are many, I believe that this one correlates most closely to the behavior that Jesus seeks to challenge and condemn so many times. Interestingly, Google also serves up a picture to go along with hypocrisy, and it is a challenge to those of us, like myself, who are pro-life. Hypocrisy is dangerous. In most modern versions of the Bible, the word 'hypocrite' and its cognates appear about 30 or so times in most translations of the Bible. Of those appearances, about 75 percent of them are referenced by Jesus, and it is clear that this is an issue that is exceedingly important to Him. Consider just these four passages to get an idea of how Jesus feels about hypocrisy: (I note here that passage #1 gives a crystal clear definition of hypocrisy by Jesus.) 27 “Woe to you, scribes and Pharisees, hypocrites! You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and every kind of impurity. 28 In the same way, on the outside you seem righteous to people, but inside you are full of hypocrisy and lawlessness. Matthew 23:27-28 5 “Whenever you pray, you must not be like the hypocrites, because they love to pray standing in the synagogues and on the street corners to be seen by people. Truly I tell you, they have their reward. 6 But when you pray, go into your private room, shut your door, and pray to your Father who is in secret. And your Father who sees in secret will reward you. Matthew 6:5-6' He answered them, “Isaiah prophesied correctly about you hypocrites, as it is written: This people honors me with their lips, but their heart is far from me. Mark 7:6 Or how can you say to your brother, ‘Brother, let me take out the splinter that is in your eye,' when you yourself don't see the beam of wood in your eye? Hypocrite! First take the beam of wood out of your eye, and then you will see clearly to take out the splinter in your brother's eye. Luke 6:42 So, according to Jesus, hypocrisy is appearing to be religious on the outside, but being dead and wicked on the inside/in secret. Hypocrisy is doing gaudy religious behavior so that you appear to be righteous. Hypocrisy is honoring God with our words (and social media posts) but being distant from Him in our hearts, and hypocrisy is judging other people for minor sins when we ourselves are engaging in major sins. In case you can't tell from what Jesus and Paul said, this behavior is incredibly dangerous to our own souls. It is also remarkably confusing to people who are NOT Christians. And, as Paul has shown us, this leads to them blaspheming (aggressively insulting and speaking against) the name of God. When we Christians claim to believe the truths of the Bible, and strongly expound them on social media, and yet don't live up to the words of our mouths and the words of our posts, we are engaging in hypocrisy and increasing the level of blaspheme against the name of God. When we Christians claim to believe the teachings of the Bible, and then lionize and support people who live in opposite ways to the Word of God, then we are confusing non-believers, and engaging in the kind of hypocrisy that increases the level of blasphemy of God's name in the world. When we Christians come out against the immoral behavior of non-Christians and condemn that behavior, and then are later caught doing that same thing - or worse!- then we are engaging in the kind of hypocrisy that raises the level of blasphemy in the world and causes the world to view the teachings of the Bible with extreme skepticism. Our behavior and beliefs must correlate with our actions, and both must be governed by the Word of God and the leadership of the Holy Spirit. There is no justification - pragmatic, political, philosophical or otherwise - for any of those kinds of hypocrisy. We MUST flee from behavior that is hypocritical, lest we run afoul of our Master Jesus, or increase the level of blasphemy in the world. May such words not be true of us! Here are ten powerful quotes on hypocrisy: When you see a man with a great deal of religion displayed in his shop window, you may depend upon it he keeps a very small stock of it within. Charles Spurgeon He that puts on a religious habit abroad to gain himself a great name among men, and at the same time lives like an atheist at home, shall at the last be uncovered by God and presented before all the world for a most outrageous hypocrite. Thomas Brooks, The Privie Key of Heaven (1665). We ought to read the psalms that curse the oppressor; read them with fear. Who knows what imprecations of the same sort have been uttered against ourselves? What prayers have Red men, and Black, and Brown and Yellow, sent up against us to their gods or sometimes to God Himself? All over the earth the White Man's offence ‘smells to heaven': massacres, broken treaties, theft, kidnappings, enslavement, deportation, floggings, lynchings, beatings-up, rape, insult, mockery, and odious hypocrisy make up that smell. C. S. Lewis, Christian Reflections, ed. Walter Hooper, EPub Edition. (HarperOne, 2014), 119. NOTE: This was written more than ten years before the assassination of Martin Luther King Jr. He talks about prayer, of repentance, of faith, and of the new birth; but he only knows how to talk about them. I have visited his family and have observed him both at home and abroad, and I know what I say is the truth. His house is as empty of religion as the white of an egg is devoid of flavor. There is no prayer offered in his house, nor any sign of repentance for sin. Yes, even an animal serves God far better than Talkative.“To all who know him, he is the very stain, reproach, and shame of religion. Because of his reputation, the neighborhood in which he lives hardly has a good word to say about him. The common people who really know him say, ‘A saint abroad and a devil at home.' John Bunyan, Description of 'Talkative' a hypocrite who poses as a Christian in Pilgrim's Progress. A hypocrite is the picture of a saint; but his paint shall be washed off, and he shall appear in his own colors. Reverend John Mason COALS of fire cannot be concealed beneath the most sumptuous apparel, they will betray themselves with smoke and flame; nor can darling sins be long hidden beneath the most ostentatious profession, they will sooner or later discover themselves, and burn sad holes in the man's reputation. Sin needs quenching in the Saviour's blood, not concealing under the garb of religion. C. H. Spurgeon, Feathers for Arrows (London: Passmore & Alabaster, 1870), 115. O, what may man within him hide, Though angel on the outward side! William Shakespeare, Measure for Measure Hypocrisy leads a man to pretend to be what he is not. His only hope lies in not being discovered; but, as Christ declares that “there is nothing covered, that shall not be revealed; neither hid, that shall not be known;” hypocrisy becomes insanity as well as iniquity. Therefore, keep clear of it in every shape and form. C. H. Spurgeon, “God's Glory Our Reward,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 53 (London: Passmore & Alabaster, 1907), 104. Hypocrisy is hateful to God and humanity. It does not bring a reward, and it is utterly useless for the salvation of the soul. It is rather the cause of its damnation. Although sometimes it may escape detection for a little while, before long, it is sure to be uncovered and bring disgrace on them. Cyril of Alexandria 300s-400s AD Arthur A. Just, ed., Luke, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005), 203–204. If a man preaches but does not practice what he preaches, he is like a well of water where everyone can quench their thirst and wash their dirt, but which cannot clean away the filth and dung that is around it. Poeman, A Christian monk from the 300s-400s AD Elliot Ritzema, 300 Quotations for Preachers from the Early Church, Pastorum Series (Bellingham, WA: Lexham Press, 2013). As to the issue of Haman, almost certainly, he was not hanged on a the version of the gallows that most of us would be familiar with. The Hebrew verbiage is a bit ambiguous here, but it could be read to indicate the Haman was impaled on a pole/tree/spike, or that he was hung (as in, attached) to a pole and left to die. Probably not dropped through the gallows as we think of it. In the work of the Greek historian Herodotus, impalement is regularly presented as a Persian punishment (see The Histories, 1.128, 3,132, 3.159, 6.30 as examples). Given the setting of Esther, it thus seems likely that the manner of punishment for Haman was in fact impalement. In other words, the fifty-cubit “tree” built by Haman was intended to display Mordecai's body impaled in such a way that no one could avoid seeing it. As it turned out, however, it was Haman, whose death (and the folly leading to it) was put on display for the entire population. This view is also confirmed by both recent commentaries (by Jon Levenson, for example) and by older commentaries (Keil and Delitzsch). In this case, I think the TNIV and the NLT to be more correct in their translation than the ESV or the NASB. https://www.ligonier.org/blog/was-haman-hanged-or-impaled/
Today's Bible passages feature the incredible absurdities of Jacob (and his sneaky wife Rachel!) in Genesis 31, some very satisfying comeuppance for the antisemite Haman in Esther 7, and Jesus healing, forgiving, and calling a seemingly ignoble tax-collector to His team of disciples in Mark 2. Romans 2 is our focus passage of the day, and it is all about hypocrisy and its dangers. Even though the word 'hypocrite' is not found in the chapter at all, Romans 2 contains one of the most detailed - almost poetic - descriptions of hypocrisy in the Bible. Today we will change our format up ever so slightly by first reading Romans 2, and discussing how hypocrisy can blaspheme God's name, then we will read Esther 7, and cover the one big (and grisly) Bible mystery in that passage. Shout-out to my friend and Valley Baptist church-goer Dan Blair who suggested the topic for today's podcast (because he was reading ahead into Romans) and also shout out to the people that attacked one of our church Facebook posts this week for being an excellent demonstration that hypocrisy is not just something that Christians do, but that anybody can engage in hypocrisy! Let's jump right into Romans 2, and come back for a deep discussion of hypocrisy! Hypocrisy is a big, big deal. If you Google the word to come up with a concise and easy to understand definition (as I did), you will find this gem presented to you from the Oxford dictionary, "[hypocrisy is] the practice of claiming to have moral standards or beliefs to which one's own behavior does not conform; pretense." Of all the definitions I read, and there are many, I believe that this one correlates most closely to the behavior that Jesus seeks to challenge and condemn so many times. Interestingly, Google also serves up a picture to go along with hypocrisy, and it is a challenge to those of us, like myself, who are pro-life. Hypocrisy is dangerous. In most modern versions of the Bible, the word 'hypocrite' and its cognates appear about 30 or so times in most translations of the Bible. Of those appearances, about 75 percent of them are referenced by Jesus, and it is clear that this is an issue that is exceedingly important to Him. Consider just these four passages to get an idea of how Jesus feels about hypocrisy: (I note here that passage #1 gives a crystal clear definition of hypocrisy by Jesus.) 27 “Woe to you, scribes and Pharisees, hypocrites! You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of the bones of the dead and every kind of impurity. 28 In the same way, on the outside you seem righteous to people, but inside you are full of hypocrisy and lawlessness. Matthew 23:27-28 5 “Whenever you pray, you must not be like the hypocrites, because they love to pray standing in the synagogues and on the street corners to be seen by people. Truly I tell you, they have their reward. 6 But when you pray, go into your private room, shut your door, and pray to your Father who is in secret. And your Father who sees in secret will reward you. Matthew 6:5-6' He answered them, “Isaiah prophesied correctly about you hypocrites, as it is written: This people honors me with their lips, but their heart is far from me. Mark 7:6 Or how can you say to your brother, ‘Brother, let me take out the splinter that is in your eye,' when you yourself don't see the beam of wood in your eye? Hypocrite! First take the beam of wood out of your eye, and then you will see clearly to take out the splinter in your brother's eye. Luke 6:42 So, according to Jesus, hypocrisy is appearing to be religious on the outside, but being dead and wicked on the inside/in secret. Hypocrisy is doing gaudy religious behavior so that you appear to be righteous. Hypocrisy is honoring God with our words (and social media posts) but being distant from Him in our hearts, and hypocrisy is judging other people for minor sins when we ourselves are engaging in major sins. In case you can't tell from what Jesus and Paul said, this behavior is incredibly dangerous to our own souls. It is also remarkably confusing to people who are NOT Christians. And, as Paul has shown us, this leads to them blaspheming (aggressively insulting and speaking against) the name of God. When we Christians claim to believe the truths of the Bible, and strongly expound them on social media, and yet don't live up to the words of our mouths and the words of our posts, we are engaging in hypocrisy and increasing the level of blaspheme against the name of God. When we Christians claim to believe the teachings of the Bible, and then lionize and support people who live in opposite ways to the Word of God, then we are confusing non-believers, and engaging in the kind of hypocrisy that increases the level of blasphemy of God's name in the world. When we Christians come out against the immoral behavior of non-Christians and condemn that behavior, and then are later caught doing that same thing - or worse!- then we are engaging in the kind of hypocrisy that raises the level of blasphemy in the world and causes the world to view the teachings of the Bible with extreme skepticism. Our behavior and beliefs must correlate with our actions, and both must be governed by the Word of God and the leadership of the Holy Spirit. There is no justification - pragmatic, political, philosophical or otherwise - for any of those kinds of hypocrisy. We MUST flee from behavior that is hypocritical, lest we run afoul of our Master Jesus, or increase the level of blasphemy in the world. May such words not be true of us! Here are ten powerful quotes on hypocrisy: When you see a man with a great deal of religion displayed in his shop window, you may depend upon it he keeps a very small stock of it within. Charles Spurgeon He that puts on a religious habit abroad to gain himself a great name among men, and at the same time lives like an atheist at home, shall at the last be uncovered by God and presented before all the world for a most outrageous hypocrite. Thomas Brooks, The Privie Key of Heaven (1665). We ought to read the psalms that curse the oppressor; read them with fear. Who knows what imprecations of the same sort have been uttered against ourselves? What prayers have Red men, and Black, and Brown and Yellow, sent up against us to their gods or sometimes to God Himself? All over the earth the White Man's offence ‘smells to heaven': massacres, broken treaties, theft, kidnappings, enslavement, deportation, floggings, lynchings, beatings-up, rape, insult, mockery, and odious hypocrisy make up that smell. C. S. Lewis, Christian Reflections, ed. Walter Hooper, EPub Edition. (HarperOne, 2014), 119. NOTE: This was written more than ten years before the assassination of Martin Luther King Jr. He talks about prayer, of repentance, of faith, and of the new birth; but he only knows how to talk about them. I have visited his family and have observed him both at home and abroad, and I know what I say is the truth. His house is as empty of religion as the white of an egg is devoid of flavor. There is no prayer offered in his house, nor any sign of repentance for sin. Yes, even an animal serves God far better than Talkative.“To all who know him, he is the very stain, reproach, and shame of religion. Because of his reputation, the neighborhood in which he lives hardly has a good word to say about him. The common people who really know him say, ‘A saint abroad and a devil at home.' John Bunyan, Description of 'Talkative' a hypocrite who poses as a Christian in Pilgrim's Progress. A hypocrite is the picture of a saint; but his paint shall be washed off, and he shall appear in his own colors. Reverend John Mason COALS of fire cannot be concealed beneath the most sumptuous apparel, they will betray themselves with smoke and flame; nor can darling sins be long hidden beneath the most ostentatious profession, they will sooner or later discover themselves, and burn sad holes in the man's reputation. Sin needs quenching in the Saviour's blood, not concealing under the garb of religion. C. H. Spurgeon, Feathers for Arrows (London: Passmore & Alabaster, 1870), 115. O, what may man within him hide, Though angel on the outward side! William Shakespeare, Measure for Measure Hypocrisy leads a man to pretend to be what he is not. His only hope lies in not being discovered; but, as Christ declares that “there is nothing covered, that shall not be revealed; neither hid, that shall not be known;” hypocrisy becomes insanity as well as iniquity. Therefore, keep clear of it in every shape and form. C. H. Spurgeon, “God's Glory Our Reward,” in The Metropolitan Tabernacle Pulpit Sermons, vol. 53 (London: Passmore & Alabaster, 1907), 104. Hypocrisy is hateful to God and humanity. It does not bring a reward, and it is utterly useless for the salvation of the soul. It is rather the cause of its damnation. Although sometimes it may escape detection for a little while, before long, it is sure to be uncovered and bring disgrace on them. Cyril of Alexandria 300s-400s AD Arthur A. Just, ed., Luke, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005), 203–204. If a man preaches but does not practice what he preaches, he is like a well of water where everyone can quench their thirst and wash their dirt, but which cannot clean away the filth and dung that is around it. Poeman, A Christian monk from the 300s-400s AD Elliot Ritzema, 300 Quotations for Preachers from the Early Church, Pastorum Series (Bellingham, WA: Lexham Press, 2013). As to the issue of Haman, almost certainly, he was not hanged on a the version of the gallows that most of us would be familiar with. The Hebrew verbiage is a bit ambiguous here, but it could be read to indicate the Haman was impaled on a pole/tree/spike, or that he was hung (as in, attached) to a pole and left to die. Probably not dropped through the gallows as we think of it. In the work of the Greek historian Herodotus, impalement is regularly presented as a Persian punishment (see The Histories, 1.128, 3,132, 3.159, 6.30 as examples). Given the setting of Esther, it thus seems likely that the manner of punishment for Haman was in fact impalement. In other words, the fifty-cubit “tree” built by Haman was intended to display Mordecai's body impaled in such a way that no one could avoid seeing it. As it turned out, however, it was Haman, whose death (and the folly leading to it) was put on display for the entire population. This view is also confirmed by both recent commentaries (by Jon Levenson, for example) and by older commentaries (Keil and Delitzsch). In this case, I think the TNIV and the NLT to be more correct in their translation than the ESV or the NASB. https://www.ligonier.org/blog/was-haman-hanged-or-impaled/
Nach einer längeren Pause sind wir zurück mit Dram Good Volume 05. Heute geht es einmal mehr um die aktuellen Hype-Abfüllungen der letzten beiden Monate unter anderem mit dem Ardbeg Drum, dem Laddiemore vom Brühler Whiskyhaus, und einigen mehr. Außerdem Berichtet Tim von seinem Besuch auf der Tarona Whisky Messe in Erfurt. Olli war auf dem Charity-Raritätentasting in der No. 2 Die Altstadtkneipe in Delitzsch. Wir verkosten außerdem gemeinsam den gerade erschienenen Athrú Annacoona First Edition 14 aus der neuen Lough Gill Distillery in Irland und blicken dabei auf irischen Whiskey auch im Allgemeinen. Tim erzählt, dass Lough Gill bereits seit 2018 produziert, dem ist natürlich nicht so. Aktuell befindet sich die Brennerei noch in den letzten Zügen Ihrer Fertigstellung. Viel Spaß beim Hören!
A read through of Jonah chapter four with comment. Below is a list of the sources I referenced in the making of this video:JewishCommentary.comArticle on "The Book of Jonah" by Emil G. Hirsch, and Karl BuddeCommentary on the Old Testament by Keil and Delitzsch, Volume X, published by Eerdmans (Grand Rapids, Michigan)The ESV Study Bible ™️, English Standard Version ®️ (ESV®️) Copyright ©️ 2008 by CrosswayZondervan Handbook to the Bible, Copyright ©️ 1999, Pat and David AlexanderNIV Cultural Backgrounds Study Bible, Copyright © 2016 by ZondervanKJV Ryrie Study Bible, ©️1986, 1994 by The Moody Bible Institute of ChicagoNASB Life Application Study Bible, Updated Edition, Copyright ©️ 2000 by ZondervanNET Bible First Edition, Copyright ©️1997-2007, Version 7.0321, by Biblical Studies Press, L.L.C.The “Read Scripture: Jonah” YouTube video produced by The Bible Project, https://www.youtube.com/watch?v=dLIab...Scripture quotations are from the ESV®️Bible (The Holy Bible, English Standard Version®️), copyright©️ 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
A read through of Jonah chapter three with comment. Below is a list of the sources I referenced in the making of this video:Commentary on the Old Testament by Keil and Delitzsch, Volume X, published by Eerdmans (Grand Rapids, Michigan)The ESV Study Bible ™️, English Standard Version ®️ (ESV®️) Copyright ©️ 2008 by CrosswayZondervan Handbook to the Bible, Copyright ©️ 1999, Pat and David AlexanderNIV Cultural Background Study Bible, Copyright © 2016 by ZondervanKJV Ryrie Study Bible, ©️1986, 1994 by The Moody Bible Institute of ChicagoNASB Life Application Study Bible, Updated Edition, Copyright ©️ 2000 by ZondervanNET Bible First Edition, Copyright ©️1997-2007, Version 7.0321, by Biblical Studies Press, L.L.C.The “Read Scripture: Jonah” YouTube video produced by The Bible Project, https://www.youtube.com/watch?v=dLIab...Scripture quotations are from the ESV®️Bible (The Holy Bible, English Standard Version®️), copyright©️ 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
A read through of Jonah chapter two with comment. Below is a list of the sources I referenced in the making of this video:Commentary on the Old Testament by Keil and Delitzsch, Volume X, published by Eerdmans (Grand Rapids, Michigan)The ESV Study Bible ™️, English Standard Version ®️ (ESV®️) Copyright ©️ 2008 by CrosswayZondervan Handbook to the Bible, Copyright ©️ 1999, Pat and David AlexanderKJV Ryrie Study Bible, ©️1986, 1994 by The Moody Bible Institute of ChicagoNASB Life Application Study Bible, Updated Edition, Copyright ©️ 2000 by ZondervanNET Bible First Edition, Copyright ©️1997-2007, Version 7.0321, by Biblical Studies Press, L.L.C.The “Read Scripture: Jonah” YouTube video produced by The Bible Project Scripture quotations are from the ESV®️Bible (The Holy Bible, English Standard Version®️), copyright©️ 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
A read through of Jonah chapter one with comment. Below is a list of the sources I referenced in the making of this video:Commentary on the Old Testament by Keil and Delitzsch, Volume X, published by Eerdmans (Grand Rapids, Michigan)The ESV Study Bible ™️, English Standard Version ®️ (ESV®️) Copyright ©️ 2008 by CrosswayZondervan Handbook to the Bible, Copyright ©️ 1999, Pat and David AlexanderKJV Ryrie Study Bible, ©️1986, 1994 by The Moody Bible Institute of ChicagoNASB Life Application Study Bible, Updated Edition, Copyright ©️ 2000 by ZondervanNET Bible First Edition, Copyright ©️1997-2007, Version 7.0321, by Biblical Studies Press, L.L.C.The “Read Scripture: Jonah” YouTube video produced by The Bible Project Verses 1-3; and 10-13 are taken from the Christian Standard Bible®️. Copyright ©️2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible®️, and CSB®️are federally registered trademarks of Holman Bible Publishers. Verses 4-9; and 14-17 are quoted from The ESV®️Bible (The Holy Bible, English Standard Version®️), copyright©️ 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Hard Verses: Not Your Namby Pamby Bible Study. These Bible Verses are Hard!
Hard Verses Episode 18: You are a Bloody Husband; Exodus 4:24-26. The Problem. Exo 4:20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. Exo 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. Exo 4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: Exo 4:23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exo 4:24 And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. Exo 4:25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. Exo 4:26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 1. What is going on here? 2. Moses seems to be sending his family away while he is going to prepare to go to Egypt. 3. The Lord sought to kill him. Who is him and why does God want to kill him? 4. What is the deal with Zipporah circumcising her son and calling her husband a bloody husband? The Solution. Exo 4:20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. Exo 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. Exo 4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: Exo 4:23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exo 4:24 And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. Exo 4:25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. Exo 4:26 So he let him go: then she said, A bloody husband thou art, because of the circumcision. 1. What is going on? Moses just met God at the burning bush in chapter four. He has met with Jethro his father-in-law and asked to be released to go let God’s people go vs. 18. Now he is on his way to Egypt. 2. Where did his family go? Moses set me on an ass (Septuagint states beasts, Hebrew idiom, the ass to mean even the plural of beasts.) or that Zipporah and baby were riding while Gershom led the beast. It would seem that they stayed at the inn before heading back to Jethro. Ex. 18:2-5 speaks of Jethro bringing the family out to Moses in the wilderness. 3. The Lord sought to kill him. Who is him and why does God want to kill him? It seems that Moses was the one stricken by some severe sickness. Zipporah in seeing this, realized that it was because one of her children was uncircumcised and picked up a sharp rock and circumcised the child and threw it at the feet of Moses on which the Lord “let him go.” 4. What is the deal with Zipporah circumcising her son and calling her husband a bloody husband? It would seem that Moses was unable to perform the procedure and worrying that her husband was about to die, picked up the rock and did a makeshift circumcision. It was probably from her disdain of the procedure that it was not done. This would be the reason for the outburst of the bloody husband remark. Gen 17 actually records the first circumcision with Abram and his household. It states that Abram circumcised everyone, young and old and even himself. It does not necessarily say that Abraham did that to himself. The lesson for us today 1. Don’t wait to do what God wants you to do. 2. Even if things are going to be uncomfortable, if God requires it, do it. 3. God is serious about obeying His command. He was going to kill Moses. 2Th 1:7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 2Th 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 2Th 1:9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; Tools I Used Burton Coffman (e-sword module) Albert Barnes (e-sword module) Adam Clarke (e-sword module) Jamieson Faucet and Brown (e-sword module) Keil and Delitzsch (e-sword module) Call to action. Subscribe and rate. You can also write a review. (Itunes). There are also the podcasts available on Youtube, look for “hard verses” with some additional videos besides the podcast.
Schon im kleinen, zarten Alter von 5 Jahren entdeckte Subbotnik seine Leidenschaft zur Musik. *Cut* Schwachsinn…so fängt doch fast jedes DJ-Profil an: als Fötus schon die Platten gedreht und alles eine schöne grüne Wiese?! Alles klar! Ich entdeckte meine Leidenschaft zur elektronischen Musik im Alter von 16 Jahren mit meiner ersten zugeschmissenen, clubtauglichen Groovebox von Roland. Die MC 303 lehrte mich Harmonie-und Taktgefühl und führte mich allmählich auf den Weg zum DJing. DJing im wahrsten Sinne des Wortes, denn ich drehe nur die schwarzen, aus Vinyl bestehenden Scheiben, keine Makrolon und auch keine Maus! Das DJing bedeutet für mich „handwerkliche Tätigkeit“ und das soll auch so bleiben. Nach etlichen, nächtlichen Stunden an den Turntables, in denen ich auch meine Nachbarn zum Wahnsinn getrieben habe, war ich endlich bereit und es folgten viele Club-Auftritte in meiner Heimatstadt Halle an der Saale. Fast alle Locations mussten herhalten, vom Turm angefangen, über den Bauern-Club bis hin zum Upperclub steppte der Bär mit treibenden Beatz und elektronischen Rythmen, die ich aus den beiden Tellern herauspressen konnte. Zuvor schloss ich mich mit einem Kollegen zusammen und wir bewiesen als H@ppyHouseFriends die Kunst des Ping Pong auch über die Grenzen von Halle, so geschehen in Delitzsch zur Funky Night, 3 mal an der Zahl! Die elektronische Musik nahm uns mehr und mehr ein und trieb uns zum Radio, wo wir bis heute noch die Sendung „130bpm“ 1x pro Monat unser eigen nennen und über den Äther im Raum Halle/Leipzig verbreiten. Durch einen beruflichen Umbruch musste ich mich im Jahre 2009 von meiner Heimat sowie meinem DJ-Kollegen trennen und nach Solingen ziehen. Alle Türen mussten natürlich wieder, aufgrund der neuen Wahlheimat „Solingen“, erneut eingetreten werden, um mein DJ-Dasein fortzusetzen. Aus Solidarität zu meinem räumlich getrennten Kollegen habe ich mich umbenannt und bin als Plattenunterhalter unter „Subbotnik“ unterwegs, ein Name, welches meine Herkunft und meine Tätigkeit als DJ widerspiegelt. Subbotnik: Der Subbotnik ist ein entstandener Begriff für einen freiwilligen, unbezahlten Arbeitseinsatz am Sonnabend, der in den Sprachgebrauch in der DDR übernommen wurde. In der DDR wurden später auch bezahlte Sonderschichten am Sonnabend ironisch so genannt. Mit einem neuen Synonym pegelte ich mich gleichzeitig auf die Tanzunterhaltung im Bereich Tech-House ein, eine Genre, welches nach eigenen Erfahrungen am schnellsten die Massen zum treiben bringt und den Feierfinger an der Decke kratzen lässt!!! So konnte ich als Act bei den Electronic Empire Veranstaltungen, im speziellen der FreaKantine, meine Leistung zeigen und bekam zum DJ-Contest im Bootshaus/Köln am 05.02.2011 sogar ein professionelles (positives) Feedback zu meiner Arbeit UND den zweiten Platz overall! Dazu gesellt sich seit dem 09.09.2011 ein weiterer zweiter Platz zur Newcomer Session des Beat Circus Solingen. Die Tanzfläche war voll, Dynamik war stärkstens zu erkennen, alles richtig gemacht! And so the Subbotnik fell in love with the tech-house vinyl vibes. Save the vinyl!!! Tracklist: Masomenos&dOP - Shaman Academy Wareika & dOP - Play Play Play Soukie & Windish - You Nu - La Sirena Negra Ziggy Kinder - Favela Talking (Soukie&Windish Rmx) Sascha Braemer - Girl Cascandy - Escapade Escapade (Super Flus Speck Takel Rmx) Hanne & Lore - Chateau De Krawall Andhim - Wallace Italoboyz - Dont Talk Kohlmann & Bourgeois - Blonde Flut Alec Tricker - Supertribe DJ Simi - Green Twister Ronan Portela & Ariel Rodz - La Saracha Aldo Cadiz - Compae Mike Vale - Pretty Woman Kaiserdisco Amalfino El Mundo & Satori - Itty Bitty Titties Trentemoeller & Bruce Springsteen - State Trooper
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