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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).

The "Best of" First Reading Easter Series We reach deep into vault once again this week, to pull out the treasure of our 2019 conversation with Dr. Marc Zvi Brettler, one of the leading scholars in the field of Hebrew Bible. He is Bernice and Morton Lerner Distinguished Professor in Judaic Studies at Duke University; and Professor Emeritus and former chair of the Department of Near Eastern and Judaic Studies at Brandeis University. He has also taught at the Hebrew University of Jerusalem, Yale University, Brown University, Wellesley College, and Middlebury College. He is actively involved in many aspects of Jewish communal life, and has served on the board of Boston's Leventhal-Sidman Jewish Community Center and Gann Academy—the New Jewish High School. Dr. Brettler is known for helping to build meaningful bridges between Jewish religious life and modern critical scholarship of the Hebrew Bible. He is co-editor of the Jewish Study Bible, which won a National Jewish Book Award. We think this volume should be on every pastor's bookshelf, and consulted often, along with another of Dr. Brettler's editorial projects, the Jewish Annotated New Testament. For Christian leaders interested in the shared Scriptures of Judaism and Christianity, these books are must haves. Dr. Brettler has published a slew of other books, both academic and popular. He is a clear and accessible communicator, as you will experience in this week's First Reading episode. Finally, be sure to visit theTorah.com, which Dr. Brettler helped establish, a great online repository for biblical scholarship from a Jewish perspective.

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

First published in 2011, The Jewish Annotated New Testament (Oxford UP, 2017) was a groundbreaking work, bringing the New Testament's Jewish background to the attention of students, clergy, and general readers. In this new edition, eighty Jewish scholars bring together unparalleled scholarship to shed new light on the text. This thoroughly revised and greatly expanded second edition brings even more helpful information and new insights to the study of the New Testament. For Christian readers The Jewish Annotated New Testament offers a window into the first-century world of Judaism from which the New Testament springs. There are explanations of Jewish concepts such as food laws and rabbinic argumentation. It also provides a much-needed corrective to many centuries of Christian misunderstandings of the Jewish religion. For Jewish readers, this volume provides the chance to encounter the New Testament--a text of vast importance in Western European and American culture--with no religious agenda and with guidance from Jewish experts in theology, history, and Jewish and Christian thought. It also explains Christian practices, such as the Eucharist. The Jewish Annotated New Testament, Second Edition is an essential volume that places the New Testament writings in a context that will enlighten readers of any faith or none.

Join Rev. Emily E. Ewing (they) and Rev. Kay Rohloff (she) and special guest Dr. Amy-Jill Levine (she) to explore new and nerdy connections to the scripture for the 9th Sunday after Pentecost, also known as Lectionary 17 or Proper 12, which falls on July 30th this year, including our deep dive into parables!  The scripture we refer to for this episode can be found here.  We talked about our first season's Jesus Loafs You Series: A-Bun-Dance on mutual aid with Pete Myers of North Des Moines Mutual Aid; A Friend in Knead on sourdough with Rev. Micah Louwagie; Breadpocalypse on eating disorders with Caitlin Reilley Beck; “Eat me!”-Jesus on embodiment and chef-ing with Liz Williams of The Joyful Body Project and John Webb; and Rye/Wry and Shine on #GayBaking with Rev. Alex Raabe.  We also talked about this season's episode for the 4th Sunday after Pentecost diving into Jeremiah.  Dig deeper into Dr. Levine's wisdom and work (for kids and adults)!  We especially recommend: Short Stories by Jesus: the Enigmatic Parables of a Controversial Rabbi and The Jewish Annotated New Testament (edited with Marc Zvi Brettler), both already out. Also, now is a great time to check out her upcoming works: The Gospel of Mark: a Beginner's Guide to the Good News, geared towards congregational study; and Jesus for Everyone: Not Just Christians, due out next year and available for pre-order now. CN: we talk about antisemitic interpretations when discussing the deep dive and biblical stories about rape during the first reading. To support Nerds At Church, you can become a Patreon Supporter at any tier for extra perks and bonus content including uncut guest episodes, Live Q&As, merch, and more.  If becoming a paying supporter isn't possible right now, please leave us a review instead — it helps sustain the show and spread the word!  Check us out on Facebook & Twitter at @NerdsAtChurch to connect! --- Send in a voice message: https://podcasters.spotify.com/pod/show/nerdsatchurch/message

We hope you have enjoyed this series on the Transfiguration of Jesus and that it helps you see deeper into this fantastic event. Today's lesson is the seventh and final in our series on understanding the background to the Transfiguration of Jesus. In this video, we summarize what we discovered during the first six lessons and see if we can't come up with two overarching categories that will help us understand the overall message being communicated. Finally, we will look at a biblical allusion that connects the account at Caesarea Philippi - just prior to the Transfiguration - with Psalm 42 and Psalm 43. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Shopping on Amazon: https://smile.amazon.com/ch/83-0587741 www.figtreeteaching.com Blog Post: https://www.figtreeteaching.com/faith-lessons/psalm-42-and-caesarea-philippi#/ Class handout: https://www.figtreeteaching.com/uploads/1/1/9/7/119763168/fig_tree_transfiguration_week_7_summary_and_psalm_42.pdf Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y YouTube: https://youtu.be/2_1D5dHVKrU References: Rabbinic Writings - archive.org (you will need to sign up for a free account) - Midrash on Psalm 43 - Page 445 https://archive.org/details/midrashonpsalms0000unse/page/444/mode/2up Basser, Herbert W. “The Jewish Roots of the Transfiguration,” Bible Review 14, no. 3 (1998): 30, 32, 34–35. Daniel Boyarin - Logos, a Jewish Word https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy-Jill_Levine_and_Marc_Zvi_Brettler_eds._The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549 Daniel Boyarin - The Gospel of the Memra https://melc.berkeley.edu/Web_Boyarin/BoyarinArticles/108%20Gospel%20of%20the%20Memra%20(2001).pdf Amy-Jill Levine - The Jewish Annotated New Testament https://smile.amazon.com/Jewish-Annotated-New-Testament/dp/0190461853/ref=sr_1_1?crid=CROOHNZE3QIC&keywords=jewish+annotated+new+testament+2nd+edition&qid=1660412766&sprefix=jewish+ann%2Caps%2C101&sr=8-1 Byron Sherwin - Kabbalah: An Introduction to Jewish Mysticism https://smile.amazon.com/Kabbalah-Introduction-Mysticism-Byron-Sherwin/dp/0742543641/ref=sr_1_1?crid=2QTVTY5QIVYUN&keywords=kabbalah+sherwin&qid=1660412524&sprefix=%2Caps%2C106&sr=8-1 Eduard Shyfrom - From Infinity to Man https://smile.amazon.com/Infinity-Man-Fundamental-Framework-Information/dp/1911195840/ref=sr_1_2?crid=2EPOULOG7HPCO&keywords=from+infinity+to+man&qid=1660412851&sprefix=from+infi%2Caps%2C101&sr=8-2 Lawrence Kushner - Honey From the Rock https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_6?crid=GTSDI6SDYJEE&keywords=lawrence+kushner&qid=1660412610&sprefix=lawrence+kushner%2Caps%2C102&sr=8-6 John Paul Heil - The Transfiguration of Jesus - https://www.amazon.com/Transfiguration-Jesus-Narrative-Function-Dissertationes/dp/8876531440/ref=sr_1_1?crid=AZJURDJ2Q3DO&keywords=john+paul+heil+transfiguration&qid=1657986836&s=books&sprefix=john+paul+heil+transfiguration%2Cstripbooks%2C91&sr=1-1 David Stern - Jewish New Testament Commentary - https://www.amazon.com/Jewish-New-Testament-Commentary-Companion/dp/9653590081/ref=sr_1_1?crid=3IRPTZU2LY7BK&keywords=jewish+new+testament+commentary+by+david+stern&qid=1657987058&s=books&sprefix=david+stern+new+%2Cstripbooks%2C103&sr=1-1 Great Website for Second Temple Period Writings: www.earlyjewishwritings.com - Genesis Rabbah - https://archive.org/details/RabbaGenesis/page/n231/mode/2up - Exodus Rabbah - https://archive.org/details/midrashrabbah0002unse - Leviticus Rabbah - https://archive.org/details/midrashrabbah0000unse/page/384/mode/2up - Numbers Rabbah - https://archive.org/details/midrashrabbah0000unse_o7k3 - Deuteronomy Rabbah - https://archive.org/details/midrashrabbah0000unse_o6q1

In today's lesson, we arrive at what I believe to be the foundation of understanding the overall message of the Transfiguration. This foundation is Psalm 42 & 43 and then a subsequent interpretation - called Midrash - of Psalm 43. The number of details shared between the Rabbinic interpretation of Psalm 43 and what we find in the Gospels, and the Transfiguration is simply remarkable. Finally, in this lesson, we will see how a translation issue can help us understands Peter's behavior and his question about putting up tents. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Shopping on Amazon: https://smile.amazon.com/ch/83-0587741 www.figtreeteaching.com Blog Post: http://www.figtreeteaching.com/faith-lessons/midrash-on-psalm-43#/ Class handout: http://www.figtreeteaching.com/uploads/1/1/9/7/119763168/fig_tree_transfiguration_week_6_midrash_psalm_43.pdf Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y YouTube: https://youtu.be/Ef5scvrkZag References: Rabbinic Writings - archive.org (you will need to sign up for a free account) - Midrash on Psalm 43 - Page 445 https://archive.org/details/midrashonpsalms0000unse/page/444/mode/2up Basser, Herbert W. “The Jewish Roots of the Transfiguration,” Bible Review 14, no. 3 (1998): 30, 32, 34–35. Daniel Boyarin - Logos, a Jewish Word https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy-Jill_Levine_and_Marc_Zvi_Brettler_eds._The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549 Daniel Boyarin - The Gospel of the Memra https://melc.berkeley.edu/Web_Boyarin/BoyarinArticles/108%20Gospel%20of%20the%20Memra%20(2001).pdf Amy-Jill Levine - The Jewish Annotated New Testament https://smile.amazon.com/Jewish-Annotated-New-Testament/dp/0190461853/ref=sr_1_1?crid=CROOHNZE3QIC&keywords=jewish+annotated+new+testament+2nd+edition&qid=1660412766&sprefix=jewish+ann%2Caps%2C101&sr=8-1 Byron Sherwin - Kabbalah: An Introduction to Jewish Mysticism https://smile.amazon.com/Kabbalah-Introduction-Mysticism-Byron-Sherwin/dp/0742543641/ref=sr_1_1?crid=2QTVTY5QIVYUN&keywords=kabbalah+sherwin&qid=1660412524&sprefix=%2Caps%2C106&sr=8-1 Eduard Shyfrom - From Infinity to Man https://smile.amazon.com/Infinity-Man-Fundamental-Framework-Information/dp/1911195840/ref=sr_1_2?crid=2EPOULOG7HPCO&keywords=from+infinity+to+man&qid=1660412851&sprefix=from+infi%2Caps%2C101&sr=8-2 Lawrence Kushner - Honey From the Rock https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_6?crid=GTSDI6SDYJEE&keywords=lawrence+kushner&qid=1660412610&sprefix=lawrence+kushner%2Caps%2C102&sr=8-6 John Paul Heil - The Transfiguration of Jesus - https://www.amazon.com/Transfiguration-Jesus-Narrative-Function-Dissertationes/dp/8876531440/ref=sr_1_1?crid=AZJURDJ2Q3DO&keywords=john+paul+heil+transfiguration&qid=1657986836&s=books&sprefix=john+paul+heil+transfiguration%2Cstripbooks%2C91&sr=1-1 David Stern - Jewish New Testament Commentary - https://www.amazon.com/Jewish-New-Testament-Commentary-Companion/dp/9653590081/ref=sr_1_1?crid=3IRPTZU2LY7BK&keywords=jewish+new+testament+commentary+by+david+stern&qid=1657987058&s=books&sprefix=david+stern+new+%2Cstripbooks%2C103&sr=1-1 Great Website for Second Temple Period Writings: www.earlyjewishwritings.com - Genesis Rabbah - https://archive.org/details/RabbaGenesis/page/n231/mode/2up - Exodus Rabbah - https://archive.org/details/midrashrabbah0002unse - Leviticus Rabbah - https://archive.org/details/midrashrabbah0000unse/page/384/mode/2up - Numbers Rabbah - https://archive.org/details/midrashrabbah0000unse_o7k3 - Deuteronomy Rabbah - https://archive.org/details/midrashrabbah0000unse_o6q1

In today's lesson, we explore the literary progression found in the Gospel of Mark that concerns “seeing” and “hearing” as the disciples ascend on their journey toward the Transfiguration. The rabbis taught that the kingdom of God comes through “seeing” and “hearing.” Through the prophet Isaiah, God chastises Israel for having “eyes” but not being able to see and having “ears” but the inability to hear. This is the same question Jesus is going to ask the disciples after the Feeding of the 4000 (Mark 8:18). The progression in Mark shows us the opening of ears and eyes that prepares the disciples for the Transfiguration event. At the Transfiguration event, the disciple's eyes and ears are opened, allowing them to see into the mystical and observe Jesus' true nature. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Shopping on Amazon: https://smile.amazon.com/ch/83-0587741 www.figtreeteaching.com Blog Post: https://www.figtreeteaching.com/faith-lessons/eyes-to-see-and-ears-to-hear#/ Class handout: https://www.figtreeteaching.com/uploads/1/1/9/7/119763168/fig_tree_transfiguration_week_5_see_and_hear.pdf Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y YouTube: https://youtu.be/I282Sx0J14E References: Daniel Boyarin - Logos, a Jewish Word https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy-Jill_Levine_and_Marc_Zvi_Brettler_eds._The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549 Daniel Boyarin - The Gospel of the Memra https://melc.berkeley.edu/Web_Boyarin/BoyarinArticles/108%20Gospel%20of%20the%20Memra%20(2001).pdf Amy-Jill Levine - The Jewish Annotated New Testament https://smile.amazon.com/Jewish-Annotated-New-Testament/dp/0190461853/ref=sr_1_1?crid=CROOHNZE3QIC&keywords=jewish+annotated+new+testament+2nd+edition&qid=1660412766&sprefix=jewish+ann%2Caps%2C101&sr=8-1 Byron Sherwin - Kabbalah: An Introduction to Jewish Mysticism https://smile.amazon.com/Kabbalah-Introduction-Mysticism-Byron-Sherwin/dp/0742543641/ref=sr_1_1?crid=2QTVTY5QIVYUN&keywords=kabbalah+sherwin&qid=1660412524&sprefix=%2Caps%2C106&sr=8-1 Eduard Shyfrom - From Infinity to Man https://smile.amazon.com/Infinity-Man-Fundamental-Framework-Information/dp/1911195840/ref=sr_1_2?crid=2EPOULOG7HPCO&keywords=from+infinity+to+man&qid=1660412851&sprefix=from+infi%2Caps%2C101&sr=8-2 Lawrence Kushner - Honey From the Rock https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_6?crid=GTSDI6SDYJEE&keywords=lawrence+kushner&qid=1660412610&sprefix=lawrence+kushner%2Caps%2C102&sr=8-6 John Paul Heil - The Transfiguration of Jesus - https://www.amazon.com/Transfiguration-Jesus-Narrative-Function-Dissertationes/dp/8876531440/ref=sr_1_1?crid=AZJURDJ2Q3DO&keywords=john+paul+heil+transfiguration&qid=1657986836&s=books&sprefix=john+paul+heil+transfiguration%2Cstripbooks%2C91&sr=1-1 David Stern - Jewish New Testament Commentary - https://www.amazon.com/Jewish-New-Testament-Commentary-Companion/dp/9653590081/ref=sr_1_1?crid=3IRPTZU2LY7BK&keywords=jewish+new+testament+commentary+by+david+stern&qid=1657987058&s=books&sprefix=david+stern+new+%2Cstripbooks%2C103&sr=1-1 Great Website for Second Temple Period Writings: www.earlyjewishwritings.com Rabbinic Writings - archive.org (you will need to sign up for a free account) - Midrash on Psalm 43 - https://archive.org/details/midrashonpsalms0000unse/page/442/mode/2up (Page 442 and 443) - Genesis Rabbah - https://archive.org/details/RabbaGenesis/page/n231/mode/2up - Exodus Rabbah - https://archive.org/details/midrashrabbah0002unse - Leviticus Rabbah - https://archive.org/details/midrashrabbah0000unse/page/384/mode/2up - Numbers Rabbah - https://archive.org/details/midrashrabbah0000unse_o7k3 - Deuteronomy Rabbah - https://archive.org/details/midrashrabbah0000unse_o6q1

In today's video, we explore the Transfiguration through the lens of Mystical Judaism. A concept prevalent in first-century Judaism concerned the existence of a "Heavenly Man" - or, as in Mystical Judaism, the Adam Kadmon - the Original Adam. Humanity is made in the image of God, yet God has no image. The "Heavenly Man" solves this paradox." Join us as we connect Paul's use of the term "Heavenly Man" in 1 Corinthians and other second temple period writings to a deeper understanding of Jesus and the Transfiguration. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Shopping on Amazon: https://smile.amazon.com/ch/83-0587741 www.figtreeteaching.com Blog Post: https://www.figtreeteaching.com/faith-lessons/mystical-judaism#/ Class handout: https://www.figtreeteaching.com/uploads/1/1/9/7/119763168/fig_tree_transfiguration_week_4_heavenly_man.pdf Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y YouTube: https://youtu.be/DOisGaIAA4E References: Daniel Boyarin - Logos, a Jewish Word https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy-Jill_Levine_and_Marc_Zvi_Brettler_eds._The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549 Daniel Boyarin - The Gospel of the Memra https://melc.berkeley.edu/Web_Boyarin/BoyarinArticles/108%20Gospel%20of%20the%20Memra%20(2001).pdf Amy-Jill Levine - The Jewish Annotated New Testament https://smile.amazon.com/Jewish-Annotated-New-Testament/dp/0190461853/ref=sr_1_1?crid=CROOHNZE3QIC&keywords=jewish+annotated+new+testament+2nd+edition&qid=1660412766&sprefix=jewish+ann%2Caps%2C101&sr=8-1 Byron Sherwin - Kabbalah: An Introduction to Jewish Mysticism https://smile.amazon.com/Kabbalah-Introduction-Mysticism-Byron-Sherwin/dp/0742543641/ref=sr_1_1?crid=2QTVTY5QIVYUN&keywords=kabbalah+sherwin&qid=1660412524&sprefix=%2Caps%2C106&sr=8-1 Eduard Shyfrom - From Infinity to Man https://smile.amazon.com/Infinity-Man-Fundamental-Framework-Information/dp/1911195840/ref=sr_1_2?crid=2EPOULOG7HPCO&keywords=from+infinity+to+man&qid=1660412851&sprefix=from+infi%2Caps%2C101&sr=8-2 Lawrence Kushner - Honey From the Rock https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_6?crid=GTSDI6SDYJEE&keywords=lawrence+kushner&qid=1660412610&sprefix=lawrence+kushner%2Caps%2C102&sr=8-6 John Paul Heil - The Transfiguration of Jesus - https://www.amazon.com/Transfiguration-Jesus-Narrative-Function-Dissertationes/dp/8876531440/ref=sr_1_1?crid=AZJURDJ2Q3DO&keywords=john+paul+heil+transfiguration&qid=1657986836&s=books&sprefix=john+paul+heil+transfiguration%2Cstripbooks%2C91&sr=1-1 David Stern - Jewish New Testament Commentary - https://www.amazon.com/Jewish-New-Testament-Commentary-Companion/dp/9653590081/ref=sr_1_1?crid=3IRPTZU2LY7BK&keywords=jewish+new+testament+commentary+by+david+stern&qid=1657987058&s=books&sprefix=david+stern+new+%2Cstripbooks%2C103&sr=1-1 Great Website for Second Temple Period Writings: www.earlyjewishwritings.com Rabbinic Writings - archive.org (you will need to sign up for a free account) - Midrash on Psalm 43 - https://archive.org/details/midrashonpsalms0000unse/page/442/mode/2up (Page 442 and 443) - Genesis Rabbah - https://archive.org/details/RabbaGenesis/page/n231/mode/2up - Exodus Rabbah - https://archive.org/details/midrashrabbah0002unse - Leviticus Rabbah - https://archive.org/details/midrashrabbah0000unse/page/384/mode/2up - Numbers Rabbah - https://archive.org/details/midrashrabbah0000unse_o7k3 - Deuteronomy Rabbah - https://archive.org/details/midrashrabbah0000unse_o6q1

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

In The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently (HarperOne, 2020), Amy-Jill Levine and Marc Zvi Brettler take readers on a guided tour of the most popular Hebrew Bible passages quoted in the New Testament to show what the texts meant in their original contexts and then how Jews and Christians, over time, understood those same texts. Passages include the creation of the world, the role of Adam and Eve, the Suffering Servant of Isiah, the book of Jonah, and Psalm 22, whose words, “My God, my God, why have you forsaken me,” Jesus quotes as he dies on the cross. Comparing various interpretations – historical, literary, and theological - of each ancient text, Levine and Brettler offer deeper understandings of the original narratives and their many afterlives. They show how the text speaks to different generations under changed circumstances, and so illuminate the Bible's ongoing significance. By understanding the depth and variety by which these passages have been, and can be, understood, The Bible With and Without Jesus does more than enhance our religious understandings, it helps us to see the Bible as a source of inspiration for any and all readers. Amy-Jill Levine is the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies at Hartford International University for Religion and Peace, University Professor of New Testament and Jewish Studies Emerita, Mary Jane Werthan Professor of Jewish Studies Emerita, and Professor of New Testament Studies Emerita at Vanderbilt University. Marc Zvi Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. Schneur Zalman Newfield is an Assistant Professor of Sociology at Borough of Manhattan Community College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press, 2020). Visit him online at ZalmanNewfield.com. Learn more about your ad choices. Visit megaphone.fm/adchoices

Walk into a Christian church that preaches from the Old Testament and then walk into a synagogue that teaches from the Hebrew Bible, the scripture should be similar, right? Well, not exactly. Even though both books are known to depict the same stories, many factors go into how we interpret them. Certain works may be highlighted in one religion or omitted by another. To explore the intricacies of religion and spirituality, Positive Psychology Podcast Host Lisa Cypers Kamen speaks with three authors and religious scholars about the purpose of religion, religious texts, and spirituality. Rabbi Rami Shapiro is a highly decorated, yet unorthodox Rabbi who has studied many religions including Buddhism, Hinduism, and is a Mason in the Scottish Rite. He joins Lisa to discuss the fine points of his book, Judaism Without Tribalism: A Guide to Being a Blessing to All the Peoples of the Earth, and to share spiritual practices that can be used to elevate us all. Amy-Jill Levine and Marc Zvi Brettler discuss, the role of women in the bible, the different versions of the Bible, and the innumerable and diverse interpretations of individual religious texts based on research gained while writing, The Bible With and WIthout Jesus: How Jews and Christians Read the Same Stories Differently.

In this episode, we take another look at topics in the book The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently, as well as how the Bible has at times been weaponized by Christians against Jews. Our guests are Amy-Jill Levine and Marc Zvi Brettler. Levine is with Hartford Seminary as the Rabbi Stanley M. Kessler Distinguished Professor of New Testament and Jewish Studies. She is the author of many books, including The Misunderstood Jew, Short Stories by Jesus, as well as The Difficult Words of Jesus, and she is the co-editor of the Jewish Annotated New Testament. Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. He has also taught at Brandeis University, Yale University, Brown University, Wellesley College, and Middlebury College. He is the author of many books, including How to Read the Bible and The Creation of History in Ancient Israel, and is the co-editor of the Jewish Annotated New Testament. Reading the Bible With and Without Jesus https://www.amazon.com/Bible-Without-Jesus-Christians-Differently/dp/0062560158/ The Difficult Words of Jesus https://www.amazon.com/Difficult-Words-Jesus-Beginners-Perplexing/dp/1791007570/ The Creation of History in Ancient Israel https://www.amazon.com/Creation-History-Ancient-Israel-ebook/dp/B000P2XHQ2/ Learn more about our work at https://www.multifaithmatters.org. Support this work: One-time donation: https://multifaithmatters.org/donate Become my patron: https://patron.podbean.com/johnwmorehead #AmyJillLevine #MarcZviBrettler #Judaism #HebrewBible

The transfiguration of Jesus - Matthew 17:1-7 - is a difficult event to understand because of its mystical nature. What does this event tell us about the reality of who Jesus is? In this lesson, we explore the transfiguration from the perspective of Jewish mysticism. We will look at numerous examples from the first century that will help us understand what is actually going on. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Support Fig Tree through Smile.Amazon.com: https://smile.amazon.com/ch/83-0587741 www.figtreeteaching.com Class handout: https://www.figtreeteaching.com/uploads/1/1/9/7/119763168/fig_tree_ministries_matthew_bible_study_week_7_transfiguration.pdf Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y YouTube: https://youtu.be/WfcfSIU2b5U Resources: Daniel Boyarin - "Logos, a Jewish Word: John's Prologue as Midrash" https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy-Jill_Levine_and_Marc_Zvi_Brettler_eds._The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549 Daniel Boyarin - "The Gospel of the Memre" https://melc.berkeley.edu/Web_Boyarin/BoyarinArticles/108%20Gospel%20of%20the%20Memra%20(2001).pdf Mansions of the Heart - Thomas Ashbrook - https://smile.amazon.com/Mansions-Heart-Exploring-Stages-Spiritual/dp/1506454852/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1636071921&sr=1-1 St. John of the Cross for Beginners - William Meninger https://smile.amazon.com/John-Cross-Beginners-William-Meninger/dp/1590564634/ref=sr_1_2?crid=V00UA1JYYL71&keywords=saint+john+of+the+cross+for+beginners&qid=1636071957&s=books&sprefix=saint+john+of+the+cross+for+beginners%2Cstripbooks%2C100&sr=1-2 Dangerous Mystic - Joel Harrington https://smile.amazon.com/s?k=dangerous+mystic&i=stripbooks&crid=3DGLXSV6XVYV7&sprefix=dangerous+mysti%2Cstripbooks%2C109&ref=nb_sb_ss_ts-doa-p_1_15 From Infinity to Man - Eduard Shyfrin https://smile.amazon.com/Infinity-Man-Fundamental-Framework-Information/dp/1911195840/ref=sr_1_1?keywords=from+infinity+to+man&qid=1636072048&s=books&sprefix=from+infini%2Cstripbooks%2C111&sr=1-1

The first reading (post published Sept 23, 2021) is a Guest Post by Scholar Marc Zvi Brettler about perceptions of God in the Old and New Testament. In the second reading (post published Sept 27, 2012) Dr. Ehrman responds to a blog member's question about Isaiah predicting the virgin birth. Join the blog at https://ehrmanb.log.org/ and read up to 6 new posts each week and every post in the archives. Your entire minimal cost of membership goes to charity. https://ehrmanblog.org/christian-stereotypes-of-the-god-of-the-old-testament-marcion-is-alive-and-well-and-well-and-what-to-do-about-it-guest-post-by-marc-zvi-brettler/ https://ehrmanblog.org/faith-history-and-isaiah-7-for-members/

IBC's Roundtable Talks are hosted by Dr. Yeshaya Gruber. They provide an opportunity to connect with leading writers and scholars around the world. The full conversation with Dr. Amy-Jill Levine and Dr. Marc Zvi Brettler covers issues such as "The Jewishness of the New Testament," "The Roll of Context in Interpretation," "Religious and Scholarly Approach," and "The Son of Man and Jewish-Christian Relations." Click here to listen to the full talk Reading the Bible(s) with and without Jesus.You can find their book HERE.  (P.S. The book is so good!)Find out how you can register for the certificate program in Jewish Context and Culture: https://israelbiblecenter.comStay connected with IBC on Facebook @IsraelBibleCenter or Twitter @IsraelStudy

This week Dr. Nicholas Schaser joins me as we talk about Israel Bible Center's Roundtable Talk on "Reading the Bible(s) with and without Jesus". The Roundtable Talk first aired in October 2020 as a discussion between Dr. Yeshaya Gruber and Dr. Amy-Jill Levine and Dr. Marc Zvi Brettler about their newest book. This week we discuss why Jews and Christians read the text in different ways and why the Jews should re-claim the New Testament as Jewish text.

In this episode, we discuss the book The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently with co-authors Amy-Jill Levine and Marc Zvi Brettler. Levine is University Professor of New Testament and Jewish Studies and Mary Jane Werthan Professor of Jewish Studies at Vanderbilt Divinity School and Department of Jewish Studies. She has also taught at Swarthmore College, Cambridge University, and the Pontifical Biblical Institute in Rome. She is the author of many books, including The Misunderstood Jew and Short Stories by Jesus, and she is the co-editor of the Jewish Annotated New Testament. Brettler is the Bernice and Morton Lerner Distinguished Professor of Jewish Studies in the Department of Religious Studies at Duke University. He has also taught at Brandeis University, Yale University, Brown University, Wellesley College, and Middlebury College. He is the author of many books, including How to Read the Bible and The Creation of History in Ancient Israel, and is the co-editor of the Jewish Annotated New Testament. Also mentioned in this discussion is The Bible and the Believer: How to Read the Bible Critically and Religiously. If you find this helpful, please consider supporting this podcast with your Patronage for just a few dollars a month.

this video is the second of two the Heavenly Man. The topic is mystical and difficult to grasp the first time around. This is a review of our previous vid. but will add a few minor details. In 1 Corinthians 15:49, Paul refers to Jesus as the "heavenly man" in a comparison with the "first Adam." The idea of the "heavenly man" was not new to the Jews of the first century. Join us in this video as we explore the background to the concept and how it shows up today within the area of Jewish Mysticism. Support our work: https://donorbox.org/support-figtree-ministries Resources: Lawrence Kushner - Honey from the Rock - https://smile.amazon.com/Honey-Special-Anniversary-Lawrence-Kushner/dp/1580230733/ref=sr_1_2?dchild=1&keywords=honey+from+the+rock&qid=1612313807&sr=8-2 Nyland - Books of Enoch - https://smile.amazon.com/Complete-Books-Enoch-Secrets-Hebrew/dp/1453890297/ref=sr_1_5?crid=1OUM15KXF57GT&dchild=1&keywords=book+of+enoch+nyland&qid=1612313852&sprefix=enoch+nylan%2Caps%2C236&sr=8-5 Louis Ginzberg - Adam Kadmon - http://www.jewishencyclopedia.com/articles/761-adam-kadmon Daniel Boyarin, “Logos, a Jewish Word: John's Prologue as Midrash,” https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy_Jill_Levine_and_Marc_Zvi_Brettler_eds_The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549?pls=RHC94DMla Adam Kadmon - https://en.wikipedia.org/wiki/Adam_Kadmon

In 1 Corinthians 15:49, Paul refers to Jesus as the "heavenly man" in a comparison with the "first Adam." The idea of the "heavenly man" was not new to the Jews of the first century. Join us in this video as we explore the background to the concept and how it shows up today within the area of Jewish Mysticism. Support our work: https://donorbox.org/support-figtree-ministries https://youtu.be/i2LLf1738xI Resources: Louis Ginzberg - Adam Kadmon - http://www.jewishencyclopedia.com/articles/761-adam-kadmon Daniel Boyarin, “Logos, a Jewish Word: John's Prologue as Midrash,” https://www.academia.edu/36254597/Daniel_Boyarin_Logos_a_Jewish_Word_John_s_Prologue_as_Midrash_in_Amy_Jill_Levine_and_Marc_Zvi_Brettler_eds_The_Jewish_Annotated_New_Testament_New_York_Oxford_University_Press_2011_546_549?pls=RHC94DMla Adam Kadmon - https://en.wikipedia.org/wiki/Adam_Kadmon

Marc and Amy collaborated in writing The Bible with and without Jesus, how Jews and Christians interpret the same stories differently. A.J. Levine is Professor of New Testament and Jewish Studies at Vanderbilt Divinity School and University. Marc Zvi Brettler is the Bernice and Morton Lerner Professor of Jewish Studies in the Department of Religious Studies at Duke University. In this Episode we are going learn: What is the Bible for Jew? Who are the Pharisees? What are the Microscopic and Macroscopic lenses to interpret scripture? How have scriptures become weaponized? The Sermon on the Mount, Antithesis or Extensions? and much more! Become a Legend! Get perks for being a supporter of the show by choosing an Emoji! Visit www.patreon.com/christianpodcast SPONSORS: Soundstripe offers Unlimited, royalty free music and sound effects and video for creators. Visit soundstripe.com and enter Promo Code: ChristianPodcast for a 10% Discount in your subscription. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/christianpodcast/message Support this podcast: https://anchor.fm/christianpodcast/support

We're honored to learn from Dr. Amy-Jill Levine and Dr. Marc Zvi Brettler in this week's podcast about their latest book "The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently." In this episode, Dr. Amy-Jill Levine and Dr. Marc Brettler discuss Jewish and Christian perspectives on the doctrine of original sin, how we pick and choose what Biblical laws to follow, and examples of monotheism and polytheism in the Hebrew Bible and New Testament.

We're honored to learn from Dr. Amy-Jill Levine and Dr. Marc Zvi Brettler in this week's podcast about their latest book "The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently." Dr. Amy-Jill Levine and Dr. Marc Brettler talk with us about the importance of empathy and growing in awareness for the different biases and filters we all use when reading the Bible (even when we try to be objective). They also share with us about the importance of learning how different religious traditions interpret their Bibles -- and why we all need to become more familiar with each other’s perspectives. Dr. Levine also talks with us about how the Bible isn’t just a dialogue to engage in -- but a trialogue.

Rabbi Elliot J. Cosgrove, PhD, has served as the Spiritual Leader of Park Avenue Synagogue in New York since 2008.Ordained at the Jewish Theological Seminary in 1999, Rabbi Cosgrove earned his PhD at the University of Chicago Divinity School. His dissertation, Teyku: The Insoluble Contradictions in the Life and Thought of Louis Jacobs examines the life and legacy of one of the leading Anglo-Jewish theologians of the 20th century and reflects his own passion for the intersection of Jewish scholarship and faith.Rabbi Cosgrove is the author of ten collections of selected sermons, In the Beginning (2009), An Everlasting Covenant (2010), Go Forth! (2011), Hineni (2012), A Place to Lodge (2013), Living Waters (2014), Stairway to Heaven (2015), Rise Up! (2016), A Coat of Many Colors (2017), and Provisions for the Way (2018). He is the editor of Jewish Theology in Our Time: A New Generation Explores the Foundations and Future of Jewish Belief, hailed as a provocative and inspiring collection of essays by leading rabbis and scholars.Rabbi Cosgrove is a recognized leader in Conservative Judaism, the broader Jewish community, and the community-at-large. He sits on the Chancellor's Cabinet of JTS and on the Editorial Board of Conservative Judaism. A member of the Executive Committee of the Rabbinical Assembly, he is also an officer of the New York Board of Rabbis and a member of the Board of UJA-Federation of New York. He serves as Rabbinical Advisor on Interfaith Affairs for the ADL and is a member of the Council on Foreign Relations. Rabbi Cosgrove also serves on the Board of Trustees of Hillel at the University of Michigan and on the National Board of Governors of Hillel at the University of Pennsylvania.Rabbi Cosgrove was honored to represent the Jewish community at the National September 11 Memorial Museum during the visit of Pope Francis to New York in September 2015.Rabbi Louis Jacobs was born July 17, 1920.An overview of his illustrious life can be found in Rabbi Louis Jacobs' New York Times Obituary by Ari L. Goldman, July 9, 2006.Another recent overview of his biography and scholarship, that draws on Rabbi Cosgrove's dissertation, is: “Louis Jacobs: We Have Reason to Believe,” by Prof.Marc Zvi Brettler,Prof.Edward Breuer in TheTorah.com.The website louisjacobs.org makes available resources pertaining to the life and work of Rabbi Jacobs including an extensive archive of essays, articles and videos.The clip featured in the podcast is taken from this video retrospective in which Rabbi Jacobs surveys the nearly 50 books he wrote.Rabbi Elliot Cosgrove delivered a lecture on Rabbi Jacobs at Oxford  in 2010. For questions and comments, email Rabbi Ed Bernstein at myteacherpodcast@gmail.com. Follow the My Teacher Podcast on social media: Twitter: @PodcastTeachFacebookInstagram

The early and medieval Church held to a model of atonement called "Ransom" or "Christus Victor".  Hand over the briefcase, Jesus...but slowly, keep those hands where we can see 'em.  In this episode, we outline the Ransom model of atonement using Satan's tempations of Jesus in the Judean wilderness as a test case. Show Notes: 1.  "Atonement."  In The Jewish Annotated New Testament.  2nd edition.  Amy-Jill Levine and Marc Zvi Brettler, eds.  2017. 2.  Gregory Boyd, Crucifixion of the Warrior God.  2017. 3.  Mark Baker and Joel Green.  Recovering the Scandal of the Cross:  Atonement in New Testament and Contemporary Contexts.  2011. 4.  Gregory Boyd, "Christus Victor".  In The Nature of Atonement:  Four Views Series.  James Beilby and Paul Eddy, eds.  2006.

The New Testament writers are very concerned with presenting Christ as a "living sacrifice" - but since most of us aren't in the habit of sacrificing animals anymore (or we've sworn it off at the strong urging of our sponsor), this episode presents an overview of the Ancient Near Eastern sacrificial systems. Show Notes: 1.  "Atonement."  In The Jewish Annotated New Testament.  2nd edition.  Amy-Jill Levine and Marc Zvi Brettler, eds.  2017. 2.  John Walton, Ancient Near Eastern Thought and the Old Testament.  2nd edition.  2018. 3. Naphtali Meshel, "Sacrifice and the Temple."  In The Jewish Annotated New Testament.  2nd edition.  Amy-Jill Levine and Marc Zvi Brettler, eds.  2017. 4.  Pete Enns.  "The (Not So) Radical Idea of Jesus's Death Atoning for the Sins of Others."  Blog post.  2019. 5.  Mark Boda.  A Severe Mercy:  Sin and its Remedy in the Old Testament.  2009.  

Righteousness and Justice are the Base of God’s Throne Lectionary Date: June 2, 2019 [7th Sunday of Easter, Year C] This week, Rachel and Tim are joined by Dr. Marc Zvi Brettler, one of the leading scholars in the field of Hebrew Bible. He is Professor Emeritus and former chair of the Department of Near Eastern and Judaic Studies at Brandeis University. He has also taught at the Hebrew University of Jerusalem, Duke University, Yale University, Brown University, Wellesley College, and Middlebury College. He is actively involved in many aspects of Jewish communal life, and has served on the board of Boston’s Leventhal-Sidman Jewish Community Center and Gann Academy—the New Jewish High School. Dr. Brettler is known for helping to build meaningful bridges between Jewish religious life and modern critical scholarship of the Hebrew Bible. He is co-editor of the Jewish Study Bible, which won a National Jewish Book Award. We think this volume should be on every pastor’s bookshelf, and consulted often, along with another of Dr. Brettler’s editorial projects, the Jewish Annotated New Testament. For Christian leaders interested in the shared Scriptures of Judaism and Christianity, these books are must haves. Dr. Brettler has published a slew of other books, both academic and popular. He is a clear and accessible communicator, as you will experience in this week’s First Reading episode. Finally, be sure to visit theTorah.com, which Dr. Brettler helped establish, a great online repository for biblical scholarship from a Jewish perspective.

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon which it was built. Marc Brettler is the Bernice and Morton Lerner Chair of Judaic Studies at Duke University's Center for Jewish Studies. From 1986 to 2015, he taught Near Eastern and Judaic Studies at Brandeis University and since 2001 was the Dora Golding Professor of Biblical Studies. His academic research has been wide ranging. He has explored the use of religious metaphors in the Hebrew Bible (God Is King: Understanding an Israelite Metaphor, 1989), the nature of biblical historical texts as “literary” texts (The Creation of History in Ancient Israel, 1995), and gender and the Bible. He was a co-editor of The Jewish Annotated New Testament (2011) and The New Oxford Annotated Bible (2001 and 2010), the co-author of The Bible and the Believer (2012), the author of Biblical Hebrew for Students of Modern Hebrew (2002) and the co-editor of first edition of The Jewish Study Bible (2004), which was awarded a National Jewish Book Award. His book How to Read the Bible (2005) was published by the Jewish Publication Society and in paperback as How to Read the Jewish Bible (2007) by Oxford University Press. In addition to his published work, Brettler was awarded the Michael L. Walzer Award for Excellence in Teaching.

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon which it was built. Marc Brettler is the Bernice and Morton Lerner Chair of Judaic Studies at Duke University’s Center for Jewish Studies. From 1986 to 2015, he taught Near Eastern and Judaic Studies at Brandeis University and since 2001 was the Dora Golding Professor of Biblical Studies. His academic research has been wide ranging. He has explored the use of religious metaphors in the Hebrew Bible (God Is King: Understanding an Israelite Metaphor, 1989), the nature of biblical historical texts as “literary” texts (The Creation of History in Ancient Israel, 1995), and gender and the Bible. He was a co-editor of The Jewish Annotated New Testament (2011) and The New Oxford Annotated Bible (2001 and 2010), the co-author of The Bible and the Believer (2012), the author of Biblical Hebrew for Students of Modern Hebrew (2002) and the co-editor of first edition of The Jewish Study Bible (2004), which was awarded a National Jewish Book Award. His book How to Read the Bible (2005) was published by the Jewish Publication Society and in paperback as How to Read the Jewish Bible (2007) by Oxford University Press. In addition to his published work, Brettler was awarded the Michael L. Walzer Award for Excellence in Teaching. Learn more about your ad choices. Visit megaphone.fm/adchoices

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon... Learn more about your ad choices. Visit megaphone.fm/adchoices

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon... Learn more about your ad choices. Visit megaphone.fm/adchoices

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon which it was built. Marc Brettler is the Bernice and Morton Lerner Chair of Judaic Studies at Duke University’s Center for Jewish Studies. From 1986 to 2015, he taught Near Eastern and Judaic Studies at Brandeis University and since 2001 was the Dora Golding Professor of Biblical Studies. His academic research has been wide ranging. He has explored the use of religious metaphors in the Hebrew Bible (God Is King: Understanding an Israelite Metaphor, 1989), the nature of biblical historical texts as “literary” texts (The Creation of History in Ancient Israel, 1995), and gender and the Bible. He was a co-editor of The Jewish Annotated New Testament (2011) and The New Oxford Annotated Bible (2001 and 2010), the co-author of The Bible and the Believer (2012), the author of Biblical Hebrew for Students of Modern Hebrew (2002) and the co-editor of first edition of The Jewish Study Bible (2004), which was awarded a National Jewish Book Award. His book How to Read the Bible (2005) was published by the Jewish Publication Society and in paperback as How to Read the Jewish Bible (2007) by Oxford University Press. In addition to his published work, Brettler was awarded the Michael L. Walzer Award for Excellence in Teaching. Learn more about your ad choices. Visit megaphone.fm/adchoices

Weekly JourneywithJesus.net postings, read by Daniel B. Clendenin. Essay: *A Repentant Sinner or a Hidden Saint? The Story of Zacchaeus* for Sunday, 3 November 2013; book review: *The Bible and the Believer; How to Read the Bible Critically and Religiously* by Marc Zvi Brettler, Peter Enns, and Daniel J. Harrington (2012); film review: *Jobs* (2013); poem review: *Sleeping Prayer* (Celtic prayer).