Authoritative text of the Tanakh for Rabbinic Judaism
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3 episodes with masoretic
3 episodes with masoretic
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If you think you had it rough living in your sibling's shadow, just imagine how James, the brother of Jesus must've felt! Well, today James gets his due. We'll discuss who he was, what he did, and what it might mean theologically, that Jesus wasn't an only child. Then, if you listened to this show for more than a few episodes, you're likely to have heard Dan McClellan mention "the Masoretic text". Well... what the heck is that? Never fear! We're going to get you all up to speed on one of the most important publications ever produced. ---- HEY! TICKETS FOR THE FIRST LEG OF THE DATA OVER DOGMA TOUR ARE NOW ON SALE! To get yours, go here: https://www.indiegogo.com/projects/the-grand-data-over-dogma-book-launch-tour/ For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: https://www.patreon.com/DataOverDogma Follow us on the various social media places: https://www.facebook.com/DataOverDogmaPod https://www.twitter.com/data_over_dogma Hey! Don't forget to pre-order Dan McClellan's upcoming book The Bible Says So https://static.macmillan.com/static/smp/bible-says-so-9781250347466/?fbclid=IwY2xjawGLTkpleHRuA2FlbQIxMAABHQY4Ahs0Hi289IcnsQMh_0OAVf3oGefyUsWkLjhfB8OF8nio1fmroJbXxA_aem_v_4sISp8Zt43zsKfDjx1aA This episode was sponsored by BetterHelp Learn more about your ad choices. Visit megaphone.fm/adchoices
In this episode, Dr. Jennifer Noonan interviews Dr. Doug Smith about his article on teaching biblical Hebrew using Masoretic accents, known as Teyemim. They discuss the importance of these accents in fostering fluency and comprehension in reading Hebrew, the challenges of teaching them, and effective strategies for incorporating them into Hebrew instruction. Dr. Smith emphasizes the interconnectedness of reading fluency and comprehension, and how understanding the musicality of Hebrew can enhance the learning experience.***GlossaHouse resources are available at our website! - https://glossahouse.com/ ✏️ ***Sign up for classes with GlossaHouse U - https://glossahouse.com/pages/classes
In this episode, we dive into the scene in Matthew 22:41-46, where Jesus poses a question to the Pharisees that challenges their understanding of the Messiah. Asking, "Whose son is the Christ?" Jesus draws attention to their incomplete view of the Messiah as merely the Son of David. By referencing Psalm 110:1, where David calls the Messiah "Lord," Jesus reveals a deeper truth about the identity and mission of the Christ—one that the Pharisees had failed to grasp. Far from deconstructing the idea that the Messiah is the Son of David, Jesus exposes the Pharisees' shallow and inaccurate understanding of what that truly means. Their expectation of a conquering warrior king who would crush Israel's enemies through military might was shaped by a selective view of David's life, emphasizing his victories while neglecting his suffering and rejection. Jesus, however, understood his own identity as the Son of David in a fuller sense. He walked not only in the footsteps of David's triumphs but also in the path of David's suffering and rejection—fleeing from Saul and enduring betrayal by Absalom. The brillilance of Jesus' question and response to the Pharisees is that it creates room for a broader, much larger point of reference for what the Messianic profile entails - both suffering and victory. Yet, this path of suffering was not devoid of battle. Jesus engaged in a profound struggle, not against the external enemies of soldiers and swords, but against his own flesh and human nature. Like David resisting the temptation to kill Saul and take the throne by force, Jesus faced the temptation to choose a self-centered path free from suffering and death. His internal battle was a struggle to remain faithful to God's mission, overcoming evil not through violence, but by refusing to let it provoke him into a violent response—even in the agony of his trial and crucifixion. We conclude by exploring how Jesus' understanding of the Messiah as both a suffering servant and a conquering king reshapes what it means for Jesus to walk in the footsteps of David. By choosing the non-violent path of suffering love, Jesus demonstrates that the true victory over evil—a victory not of force, but of faithful obedience to God - must first take place internally. This challenges us to reevaluate our own understanding of what it means to follow the Messiah and to trust in the power of God's redemptive plan. Key Passages: Matthew 22:41-46 Psalm 110 Key Resources: For an example of a scholar who casts doubt on the Masoretic vowel pointing system, which can have implications for casting doubt on their decision to vowel point the Hebrew word Adon in Psalm 110:1 to indicate a human rather than a divine, figure, see the comments of John Sailhamer in The Expositor's Bible Commentary on Genesis, Revised Edition, page 185. Explainer Video on how to use www.biblehub.com and www.blueletterbible.org Leave us a question or comment at our website podcast page. * Intro Music: "Admirable" Carlos Herrera Music --- Support this podcast: https://podcasters.spotify.com/pod/show/onelifenash/support
Send us a comment or question!Calvary Chapel Franklin: http://calvarychapelfranklin.com/ Email: info@calvarychapelfranklin.com The Parsons Pad Website: https://parsonspad.com/ Telegram: https://t.me/parsonspadpodcastRumble: https://rumble.com/c/c-1006557?date=this-year Twitter: https://twitter.com/ccfranklintn Facebook: https://www.facebook.com/CalvaryChapelFranklin/ Subscribe to the audio podcast: https://parsonspad.buzzsprout.com/ Calvary Chapel Franklin meets at: Sunday mornings: 1724 General George Patton Drive, Brentwood TN 37027 Wednesday evenings: 274 Mallory Station Rd, Franklin TN 37967 (Aspen Grove Christian Church)Mail: PO Box 1993 Spring Hill TN 37174 If you need a Bible, please download the free Gideon's app for iPhone or Android: https://gideons.org/ Calvary Chapel Franklin is a 501c3 tax exempt religious organization. If you would like to donate to support this ministry, please click here: https://calvarychapelfranklin.churchcenter.com/giving
Doug Levesque - Hebrew Masoretic, part 2
Doug Levesque - Celebrating the 500th year of the Hebrew Masoretic, part 1
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 majority of our English bibles use the Masoretic text for the Old Testament, yet most Christians don't realize the Masoretic text has many corruptions. These corruptions are not just scribal errors, but actually the result of a rabbinic conspiracy to erase Christ from the scriptures and usher in a kabbalistic golden age through sigil magic using the Masoretic alphabet. Sound crazy? Learn the truth about the Masoretic text in this blockbuster presentation. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.danceoflife.com/subscribe
People are yearning for reconnection, and for a variety of reasons, ceremonial rituals and psychedelic sacred plants are something we are continually called back to. My guest today, Paola Castelo, is dedicated to helping others reconnect with Mexican heritage by preserving and amplifying Mexican culture through art on her online platform Vuelta Sur. In this episode, Paola opens up about how her passion for preserving Mexican culture originated, the project she is collaborating on with Fungi Foundation to preserve and honor the life and impact of shaman and poet María Sabina. Paola shares and celebrates the rich stories of Mexican culture by collaborating with museums, contemporary artists, and master artisans to showcase their stories and offer global access to their work. Throughout our conversation, she explains the materials and formats of indigenous art and the role of artists in the ancient world. Our discussion is focused on the story of María Sabina, a shaman and poet who introduced psilocybin mushrooms to the Western world. Paola breaks down Maria's impact and legacy on future generations and Vuelta Sur's devotion to sharing her lessons and practices. This can be demonstrated through the museum Vuelta Sur is building in collaboration with The Fungi Foundation in Maria's honor, which contains one of the most comprehensive collections of Masoretic records and textiles. She also explains how you can be involved in its creation! Listen to the episode on Apple Podcasts, Spotify, or on your favorite podcast platform. Topics Covered: The ways Vuelta Sur preserves and amplifies Mexican culture through art How Paola reconnected to her Mexican heritage, ancestry, and roots while living in Canada The significance of Mexican art and culture within the Latin American heritage The materials and formats of indigenous art from looms to pottery to textiles A background on the shaman and poet María Sabina and how she helped launch Mexican heritage into Western culture Details of the museum that is being built in Maria's honor What future generations can learn from María Sabina's legacy The resilience of ceremonial rituals and psychedelic sacred plants How you can be involved in the museum Paola's personal connection to fungi Resources Mentioned: Use code THERAINBOPODCAST for 15% off at checkout on Rainbo products María Sabina Museum Fundraiser Guest Info: Follow Paola on Instagram:@paola_castelo Follow Vuelta Sur on Instagram: @vueltasur Learn more on Vuelta Sur's website: vueltasur.com Donate to Vuelta Sur: vueltasur.com/pages/donations Follow Me: Follow me on Instagram: @tonyapapanikolove Follow Rainbo on Instagram: @rainbomushrooms Shop Rainbo: rainbo.com
For the full article, "Teaching with the Te'amim: How the Masoretic Accents Can Foster Fluency for Reading Biblical Hebrew," and related resources, visit https://sites.google.com/view/studyingthebiblicallanguages/by-language/hebrew/masoretic-accents The purpose of this channel is to encourage learners of all levels in the study of the biblical languages https://www.youtube.com/@studyingthebiblicallanguages/ ***GlossaHouse resources are available at our website! - https://glossahouse.com/ ✏️ ***Sign up for classes with GlossaHouse U - https://glossahouse.com/pages/classes
*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch). *Dismissing the Septuagint? Hear Bob address the topic of the Septuagint with Ann Habermill on the air, and in his Bible study through Isaiah. *Chronomessianism: Hear about the history of chronological messianic speculation at the time of Jesus, and afterward. *Motive, Means & Opportunity: Could the spiritual conflict regarding Jesus' Messiahship have inspired a calculated effort to change the texts? Hear Henry's evidence, check out the links above, and form your own opinion. *No Excuses: We're thankful to have the inerrant Word of God available to us. The Holy Spirit assures us "The word is nigh thee, even in thy mouth, and in thy heart...” (Rom 10:8) . Whether one believes in the providential preservation of the text itself, or the necessity for systematic and serious studies of the scriptures present in a variety of manuscript & translations, this we know: "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse..." (Rom 1:18-20).
*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch). *Dismissing the Septuagint? Hear Bob address the topic of the Septuagint with Ann Habermill on the air, and in his Bible study through Isaiah. *Chronomessianism: Hear about the history of chronological messianic speculation at the time of Jesus, and afterward. *Motive, Means & Opportunity: Could the spiritual conflict regarding Jesus' Messiahship have inspired a calculated effort to change the texts? Hear Henry's evidence, check out the links above, and form your own opinion. *No Excuses: We're thankful to have the inerrant Word of God available to us. The Holy Spirit assures us "The word is nigh thee, even in thy mouth, and in thy heart...” (Rom 10:8) . Whether one believes in the providential preservation of the text itself, or the necessity for systematic and serious studies of the scriptures present in a variety of manuscript & translations, this we know: "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse..." (Rom 1:18-20).
*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch) along with Henry's slide presentation on the subject. *Begetting Matters: Minor variations, like the ones described in the stories of Cain and Abel, and Methuselah, and his son Lamech help us understand Henry's research techniques for forming his opinions regarding the various manuscript evidence regarding biblical texts. *The Controversy... Next Week! Click through the links above for lots more on the topic, and tune in for part 2 of the broadcast and hear all about the controversy surrounding the begetting ages in Genesis, and hear Henry's conclusions.
*Henry B. Smith, Jr: is our guest. He's the Administrative Director of the Shiloh Excavations with Associates for Biblical Research (ABR). Henry is the host of both ABR's podcast and television program, Digging for Truth. Henry was a square supervisor at the Khirbet el-Maqatir Excavations in 2012 and 2013, and at Shiloh in 2017 and 2018. Born and raised in northwestern NJ, he earned a Bachelor's in Economics from Rutgers and later graduated from Westminster Theological Seminary with a Master of Arts in Religion degree, emphasizing apologetics and Biblical languages. He is presently a PhD student in the Biblical Studies program at Amridge University. He is presently heading up the The Genesis 5 and 11 Genealogy and Chronology Research Project for ABR, authoring numerous works and videos on the subject, including: Primeval Chronology Restored, The Case for the Septuagint's Chronology in Genesis 5 and 11, and On the Authenticity of Kainan, Son of Arpachshad. *Manuscript Traditions: Here is a chart of the genealogies of Genesis 5 & 11 in all three manuscripts that underlie the translations of the Bible we use today. (the Masoretic, the Septuagint, and the Samaritan Pentateuch) along with Henry's slide presentation on the subject. *Begetting Matters: Minor variations, like the ones described in the stories of Cain and Abel, and Methuselah, and his son Lamech help us understand Henry's research techniques for forming his opinions regarding the various manuscript evidence regarding biblical texts. *The Controversy... Next Week! Click through the links above for lots more on the topic, and tune in for part 2 of the broadcast and hear all about the controversy surrounding the begetting ages in Genesis, and hear Henry's conclusions.
Links: John Ankerberg Show: The KJV Only Controversy: https://www.youtube.com/watch?v=YH5g0gXW0FI Calvary Chapel Franklin: http://calvarychapelfranklin.com/ Email: info@calvarychapelfranklin.com The Parsons Pad Website: https://parsonspad.com/ Telegram: https://t.me/parsonspadpodcastRumble: https://rumble.com/c/c-1006557?date=this-year Twitter: https://twitter.com/ccfranklintn Facebook: https://www.facebook.com/CalvaryChapelFranklin/ Subscribe to the audio podcast: https://parsonspad.buzzsprout.com/ Calvary Chapel Franklin meets at: Sunday mornings: 1724 General George Patton Drive, Brentwood TN 37027 Wednesday evenings: 274 Mallory Station Rd, Franklin TN 37967 (Aspen Grove Christian Church)Mail: PO Box 1993 Spring Hill TN 37174 If you need a Bible, please download the free Gideon's app for iPhone or Android: https://gideons.org/ Calvary Chapel Franklin is a 501c3 tax exempt religious organization. If you would like to donate to support this ministry, please click here: https://calvarychapelfranklin.churchcenter.com/giving
From a remote mountain village in the Caucasian mountains of Georgia came the most surprising discovery since the Dead Sea Scrolls: a rare, beautiful, and valuable Hebrew Bible known as the Lailashi Codex. In ancient tradition, scribal art possesses supernatural powers. The provenance of this Codex is shrouded in mystery. Questions about the authorship and ownership surround this ancient work of treasure and secrets. The Codex, written as a labor of love by a scribe of rare skill, was hidden from public view until now. The Lailashi Codex: The Crown of Georgian Jewry (Taylor Institution Library, 2023) explores the history and content of this extraordinary work, the earliest surviving nearly complete medieval Hebrew manuscript of the Pentateuch with Masoretic vocalization adorned with intricate micrography. This book examines the story of the Codex through international controversies, repossessions, and local rivalry, particularly under Communist rule and the volatile politics of the post-Soviet era. For the first time, readers can see the well-preserved leaves adorned with micrographic designs and read details regarding the composition and layout of the manuscript, vertical inscriptions, enigmatic mnemonic devices, missing folios, spelling variations, and micrographic shapes. It includes a full index of the biblical text and introduces the content of the genius scribe. The volume contains rich archival photos and Jewish historical documents. For photographs of the manuscript and more information, visit the Oxford Interfaith Forum website. Suggested reading: The Illustrated Cairo Genizah by Nick Posegay & Melonie Schmierer-Lee. 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
From a remote mountain village in the Caucasian mountains of Georgia came the most surprising discovery since the Dead Sea Scrolls: a rare, beautiful, and valuable Hebrew Bible known as the Lailashi Codex. In ancient tradition, scribal art possesses supernatural powers. The provenance of this Codex is shrouded in mystery. Questions about the authorship and ownership surround this ancient work of treasure and secrets. The Codex, written as a labor of love by a scribe of rare skill, was hidden from public view until now. The Lailashi Codex: The Crown of Georgian Jewry (Taylor Institution Library, 2023) explores the history and content of this extraordinary work, the earliest surviving nearly complete medieval Hebrew manuscript of the Pentateuch with Masoretic vocalization adorned with intricate micrography. This book examines the story of the Codex through international controversies, repossessions, and local rivalry, particularly under Communist rule and the volatile politics of the post-Soviet era. For the first time, readers can see the well-preserved leaves adorned with micrographic designs and read details regarding the composition and layout of the manuscript, vertical inscriptions, enigmatic mnemonic devices, missing folios, spelling variations, and micrographic shapes. It includes a full index of the biblical text and introduces the content of the genius scribe. The volume contains rich archival photos and Jewish historical documents. For photographs of the manuscript and more information, visit the Oxford Interfaith Forum website. Suggested reading: The Illustrated Cairo Genizah by Nick Posegay & Melonie Schmierer-Lee. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
From a remote mountain village in the Caucasian mountains of Georgia came the most surprising discovery since the Dead Sea Scrolls: a rare, beautiful, and valuable Hebrew Bible known as the Lailashi Codex. In ancient tradition, scribal art possesses supernatural powers. The provenance of this Codex is shrouded in mystery. Questions about the authorship and ownership surround this ancient work of treasure and secrets. The Codex, written as a labor of love by a scribe of rare skill, was hidden from public view until now. The Lailashi Codex: The Crown of Georgian Jewry (Taylor Institution Library, 2023) explores the history and content of this extraordinary work, the earliest surviving nearly complete medieval Hebrew manuscript of the Pentateuch with Masoretic vocalization adorned with intricate micrography. This book examines the story of the Codex through international controversies, repossessions, and local rivalry, particularly under Communist rule and the volatile politics of the post-Soviet era. For the first time, readers can see the well-preserved leaves adorned with micrographic designs and read details regarding the composition and layout of the manuscript, vertical inscriptions, enigmatic mnemonic devices, missing folios, spelling variations, and micrographic shapes. It includes a full index of the biblical text and introduces the content of the genius scribe. The volume contains rich archival photos and Jewish historical documents. For photographs of the manuscript and more information, visit the Oxford Interfaith Forum website. Suggested reading: The Illustrated Cairo Genizah by Nick Posegay & Melonie Schmierer-Lee. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
From a remote mountain village in the Caucasian mountains of Georgia came the most surprising discovery since the Dead Sea Scrolls: a rare, beautiful, and valuable Hebrew Bible known as the Lailashi Codex. In ancient tradition, scribal art possesses supernatural powers. The provenance of this Codex is shrouded in mystery. Questions about the authorship and ownership surround this ancient work of treasure and secrets. The Codex, written as a labor of love by a scribe of rare skill, was hidden from public view until now. The Lailashi Codex: The Crown of Georgian Jewry (Taylor Institution Library, 2023) explores the history and content of this extraordinary work, the earliest surviving nearly complete medieval Hebrew manuscript of the Pentateuch with Masoretic vocalization adorned with intricate micrography. This book examines the story of the Codex through international controversies, repossessions, and local rivalry, particularly under Communist rule and the volatile politics of the post-Soviet era. For the first time, readers can see the well-preserved leaves adorned with micrographic designs and read details regarding the composition and layout of the manuscript, vertical inscriptions, enigmatic mnemonic devices, missing folios, spelling variations, and micrographic shapes. It includes a full index of the biblical text and introduces the content of the genius scribe. The volume contains rich archival photos and Jewish historical documents. For photographs of the manuscript and more information, visit the Oxford Interfaith Forum website. Suggested reading: The Illustrated Cairo Genizah by Nick Posegay & Melonie Schmierer-Lee. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies
From a remote mountain village in the Caucasian mountains of Georgia came the most surprising discovery since the Dead Sea Scrolls: a rare, beautiful, and valuable Hebrew Bible known as the Lailashi Codex. In ancient tradition, scribal art possesses supernatural powers. The provenance of this Codex is shrouded in mystery. Questions about the authorship and ownership surround this ancient work of treasure and secrets. The Codex, written as a labor of love by a scribe of rare skill, was hidden from public view until now. The Lailashi Codex: The Crown of Georgian Jewry (Taylor Institution Library, 2023) explores the history and content of this extraordinary work, the earliest surviving nearly complete medieval Hebrew manuscript of the Pentateuch with Masoretic vocalization adorned with intricate micrography. This book examines the story of the Codex through international controversies, repossessions, and local rivalry, particularly under Communist rule and the volatile politics of the post-Soviet era. For the first time, readers can see the well-preserved leaves adorned with micrographic designs and read details regarding the composition and layout of the manuscript, vertical inscriptions, enigmatic mnemonic devices, missing folios, spelling variations, and micrographic shapes. It includes a full index of the biblical text and introduces the content of the genius scribe. The volume contains rich archival photos and Jewish historical documents. For photographs of the manuscript and more information, visit the Oxford Interfaith Forum website. Suggested reading: The Illustrated Cairo Genizah by Nick Posegay & Melonie Schmierer-Lee. Learn more about your ad choices. Visit megaphone.fm/adchoices
From 916 ad, Masoretic with Babylonian pointing and verse markers. Thank you for listening! Please leave a 5 star review, share and subscribe!
In this episode of Hebrew Voices #187, Second Temple Hebrew in the Middle Ages: Part 1, the premier linguist of Northwest Semitic languages explains how scholars get behind the printed text of the Bible to access the proto-Masoretic reading tradition. … Continue reading → The post Hebrew Voices #187 – Second Temple Hebrew in the Middle Ages: Part 1 appeared first on Nehemia's Wall.
Questions Covered: 02:55 – I disagree with your statement that the apostles did not gain from spreading the gospel. 08:22 – How can I defend my new Catholic faith to my Jewish family? 16:39 – How do I defend the position that abortion should be illegal? 23:56 – Why does our modern biblical text use the Masoretic text instead of the Septuagint which is more apologetic friendly? 31:17 – I'm a revert living in the bible belt. How do I share my faith with my non-denominational Christians? 37:42 – Why is baptism a prerequisite to confession? 48:04 – How would you respond to the claim that euthanasia decreases suffering so it should be allowed …
Reflects on the impact of the first five books of the Hebrew Bible (known in Judaism as the Torah and in Christianity as the Pentateuch), and considers the influence of the Masoretic text on the Bible's transmission and translation.Series produced in partnership with Museum of the Bible.
Reflects on the impact of the first five books of the Hebrew Bible (known in Judaism as the Torah and in Christianity as the Pentateuch), and considers the influence of the Masoretic text on the Bible's transmission and translation.Series produced in partnership with Museum of the Bible.
Season 3 of Spirit-Led Hope is all about the Bible. In this episode, Glenn looks at some of the more important manuscripts and translations of both the Old and New Testaments. He explains what is meant by the Masoretic text, as well as gives more insight into the preservation of Scripture as discussed in Episode 5. Christians can be confident that modern translations faithfully convey the heart of God.This episode has a transcript. If your podcast player does not support transcripts, please go to the Transcripts section of https://spiritledhope.com/ . Season 3 is part of a long term goal to study systematic theology. If you want to know more about systematic theology, or expand your study, Glenn is using the following text as a helpful framework to make sure the main topics are covered: Foundations of Pentecostal Theology, by Guy P. Duffield and Nathaniel M. Van Cleave. The book is published by Foursquare Media and Glenn is using the Second Edition published in 2016.
Dr Koontz and Col Grills answer listener questions about the the Septuagint and the Masoretic texts, whether Christians should celebrate Seder meals and the Lord's supper, and whether there were demonic influences in the development and use of the atomic bomb. Visit our website - A Brief History of Power Many thanks to our sponsors - Direct E-Care and Mission of the Cross, Crosslake MN, (Website, Facebook) Dr Koontz - Trinity Lutheran Church Pr. Willie Grills - Zion Lutheran Church Music thanks to Verny
Fr. William Rock, FSSP serves as Parochial Vicar at Regina Caeli Parish in Houston, Texas. He was ordained in October of 2019 and serves as a regular contributor to the FSSP North America Missive Blog and the TAN Direction Blog. In Today's Show As Catholics, what are we to believe about ghosts? Do they exist? Are they souls? What exactly the role of a Priest is? Did the Blessed Mother have kids after Jesus? If so, how could Mary be ever virgin? What is the best way to explain what saying the Rosary/praying to the Saints is to my daughter? In light of Traditionis Custodes what advice would Father give to fellow priests who can't celebrate the Latin mass? I now tend to see the Founding Fathers Writings as Deist philosophy to be taken with a massive truckload of salt. Any advice for a Catholic who recognizes the great government they established while distrusting basically all of their writings? The overall violence of nature and the various diseases seem to run counter to the idea that we live with a loving God. What is the best way to think about this topic? I feel as if Jesus is coming back soon, although I know we have no way of knowing that for sure. How do I know if I'm prepared? When we say in the creed that after Jesus ascended into heaven, He is “seated at the right hand of the Father.” What does that really mean? Would Fr. Rock be so kind as to talk about the difference between the Masoretic text and the Septuagint, and how the Latin Vulgate originates? Father, Most Protestants believe you can't lose grace given by God...How can we explain that we can? There is an ongoing discussion about the Luminous Mysteries. Can I pray the rest of the rosary without them? Please explain to me Luke 14:26 "If any man come to me, and hate not his father, and mother, |...| yea and his own life also, he cannot be my disciple." Can people who commit suicide receive a Catholic funeral? When we hopefully reach heaven will individuals have different size houses? And what does that mean? The Pope said that hell was empty, is this something we should take as doctrine? Can a Catholic buy a religious statue that is being sold in a flea market, since it may be blessed? Visit the show page at thestationofthecross.com/askapriest to listen live, check out the weekly lineup, listen to podcasts of past episodes, watch live video, find show resources, sign up for our mailing list of upcoming shows, and submit your question for Father!
Our guest, S. Douglas Woodward, an author of twenty books on Christian theology and eschatology, will guide us through the intriguing insights of his latest book. Discover how the Septuigant, rooted in ancient Hebrew scripture, predates the Masoretic Text by centuries. Delve into the mysteries of Messianic prophecies and the alterations made by second-century rabbis. Woodward will examine the transmission of the Old Testament, the New Testament's faithful reflection of original authors, and the defense of the Bible through the Septuagint. Don't miss out on this exploration into the ancient Greek Bible's revelations about the foundational truths of Christianity. #remnantradio #theology #theologydiscussion #theologypodcast #scripturestudy Kairos Classroom: Use Promo Code "Remnant" for 10% offhttps://kairosclassroom.com/classes Kairos Classroom: Use Promo Code Remnant for 10% offhttps://kairosclassroom.com/classesSupport the show
Strength to Strength welcomed Adam Boyd to discuss the selection of Old Testament text sources.In light of the increased attention the Septuagint has received in recent years, Adam discusses what role the Septuagint should have in translating the Old Testament into English and other languages, including whether or not it should replace the Masoretic Text as the primary source text for translation.An interactive question-and-answer period follows.
Vayishlach | An Embrace, A Kiss and Those Mysterious Masoretic Dots, by Rav Yitzchak Etshalom Yaakov's long-awaited and long-feared reunion with his brother, Esav, proves to be joyous, welcoming and ultimately, Yaakov's trepidation was proved to be baseless. When the two formerly competitive siblings finally see each other after decades of separation, Esav "falls on his neck, kisses him and they weep." The word וישקהו ("he kisses him") is directed by the Masorah to be dotted and every Sefer Torah has a dot over each of those six letters. We explore the phenomenon of "dotted words", surveying the literature and the various explanations for the seemingly random dotted words. We then look at the particular use of the dots in this instance and suggest a far-reaching implication that the dots may carry, one which gives us a fresh and more charitable perspective on Esav's feelings towards his brother during these long years of separation. Source sheet >>
Source Sheet
COMPLETION OF STARCHILD X & RETROSPECT OF THE OO A3: LUCIFER JUXTAPOSED TO YHWH'S STARCHILD ISAIAH 14:12 & PSALMS 110:3 It must be acknowledged that the relationship between Shachar and royalty in the Hebrew Bible is not identical to that presented in CTA 23. Nevertheless, Psalm 110:3 and Isaiah 14:12 do support the association of Shachar with kingship (cf. Foley 1980:193–197; Hossfeld & Zenger 2011:149). Isaiah 14:12 provides further evidence of connection between Shachar and kingship. Interesting is that within Psalm 110:3 the king is the son of Shachar (but as already concluded not as YHWH's physical child). STARCHILD PS 110:3 Verse 3b – שׁקד בהדריּ) - in the Masoretic text reads: ‘holy garments'). Some Hebrew texts read הדר as ‘mountain'. Verse 3b – שחרׁמ מרחם – in the Masoretic text reads: ‘out of the womb of Shachar' (De Bruyn 2009:212). Verse 3c – ךָילדתי טל ךָל – in the Masoretic text reads: to you, the dew of your youth'. A Hebrew text alternatively reads ‘youth' as ‘to give birth'. These readings imply that alternatively verse 3 could read: ‘The day that you were born, I have created you from out the womb of Shachar, with the dew on the holy mountains. Then you were clothed with power' S2: Isaiah 14:12 Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations! Revelation 12:9 So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. S3: In IV, 160-71 Milton wants to make us feel the full obscenity of Satan's presence in Eden by bringing a sudden stink of fish across the sweet smell of the flowers, and alluding to one of the most unpleasant Hebrew stories. For this reason, David Halperin sees Azazel's actions as a last-ditch effort to retain his privileged place in heaven: we see here the theme, which we have already met in the stories of Enoch in the Book of the Watchers and of Adam in the “Apocalypse of Moses,” of the exaltation of the human and the degradation of the angel corresponding to each other and to some extent depending on each other. If Azazel can persuade Abraham not to make his ascent, he will perhaps be able to keep his own privileged status. Halperin, The Faces of the Chariot, 111. Decrease time over target: PayPal or Venmo @clastronaut Cash App $clastronaut
COMPLETION OF STARCHILD X & RETROSPECT OF THE OO A3: LUCIFER JUXTAPOSED TO YHWH'S STARCHILD ISAIAH 14:12 & PSALMS 110:3 It must be acknowledged that the relationship between Shachar and royalty in the Hebrew Bible is not identical to that presented in CTA 23. Nevertheless, Psalm 110:3 and Isaiah 14:12 do support the association of Shachar with kingship (cf. Foley 1980:193–197; Hossfeld & Zenger 2011:149). Isaiah 14:12 provides further evidence of connection between Shachar and kingship. Interesting is that within Psalm 110:3 the king is the son of Shachar (but as already concluded not as YHWH's physical child). STARCHILD PS 110:3 Verse 3b – שׁקד בהדריּ) - in the Masoretic text reads: ‘holy garments'). Some Hebrew texts read הדר as ‘mountain'. Verse 3b – שחרׁמ מרחם – in the Masoretic text reads: ‘out of the womb of Shachar' (De Bruyn 2009:212). Verse 3c – ךָילדתי טל ךָל – in the Masoretic text reads: to you, the dew of your youth'. A Hebrew text alternatively reads ‘youth' as ‘to give birth'. These readings imply that alternatively verse 3 could read: ‘The day that you were born, I have created you from out the womb of Shachar, with the dew on the holy mountains. Then you were clothed with power' S2: Isaiah 14:12 Look how you have fallen from the sky, O shining one, son of the dawn! You have been cut down to the ground, O conqueror of the nations! Revelation 12:9 So that huge dragon—the ancient serpent, the one called the devil and Satan, who deceives the whole world—was thrown down to the earth, and his angels along with him. S3: In IV, 160-71 Milton wants to make us feel the full obscenity of Satan's presence in Eden by bringing a sudden stink of fish across the sweet smell of the flowers, and alluding to one of the most unpleasant Hebrew stories. For this reason, David Halperin sees Azazel's actions as a last-ditch effort to retain his privileged place in heaven: we see here the theme, which we have already met in the stories of Enoch in the Book of the Watchers and of Adam in the “Apocalypse of Moses,” of the exaltation of the human and the degradation of the angel corresponding to each other and to some extent depending on each other. If Azazel can persuade Abraham not to make his ascent, he will perhaps be able to keep his own privileged status. Halperin, The Faces of the Chariot, 111. The Hebrew text has הֵילֵל בֶּן־שָׁחַר (helel ben shakhar, “Helel son of Shachar”), which is probably a name for the morning star (Venus) or the crescent moon. See HALOT 245 s.v. הֵילֵל. sn What is the background for the imagery in vv. 12-15? This whole section (vv. 4b-21) is directed to the king of Babylon, who is clearly depicted as a human ruler. Other kings of the earth address him in vv. 9ff., he is called “the man” in v. 16, and, according to vv. 19-20, he possesses a physical body. Nevertheless the language of vv. 12-15 has led some to see a dual referent in the taunt song. These verses, which appear to be spoken by other pagan kings to a pagan king (cf. vv. 9-11), contain several titles and motifs that resemble those of Canaanite mythology, including references to Helel son of Shachar, the stars of El, the mountain of assembly, the recesses of Zaphon, and the divine title Most High. Apparently these verses allude to a mythological story about a minor god (Helel son of Shachar) who tried to take over Zaphon, the mountain of the gods. His attempted coup failed, and he was hurled down to the underworld. The king of Babylon is taunted for having similar unrealized delusions of grandeur. Some Christians have seen an allusion to the fall of Satan here, but this seems contextually unwarranted (see J. Martin, “Isaiah,” BKCOT, 1061).
Rodger Young has graduated from the University of Oxford and went on to study the Bible at the college level. He has written several peer reviewed articles on Biblical chronology which can be found at rcyoung.org. In this episode we discuss the importance of biblical chronology, the date of Adam, the Septuagint v Masoretic for dating the ages of the patriarchs, the date of the exodus, the 430 years of sojourning, the date of the birth and death of Jesus Christ, jubilees and the 7,000 year timeline for man.
Or 2 scrolls? Fascinating revision of the Septuagint into Masoretic! Thank you for listening! Please leave a 5 star review, share and subscribe.
What exactly is the Hebrew text that gives us our Old Testament? In this episode, Todd and Paul talk to Hebrew scholar Doug Smith about Masoretic texts and learn about scribes, alphabets, and the history of our Bible. How can we be sure we're reading the right words in Genesis? Find out in this episode!
Opening prayer (from the Prayer before the Gospel during the Diving Liturgy) Make the pure light of Thy divine knowledge shine in our hearts, Loving Master, and open the eyes of our minds that we may understand the message of Thy Gospel. Instill also in us reverence for Thy blessed commandments, so that overcoming all worldly desires, we may pursue a spiritual life, both thinking and doing all things pleasing to Thee. For Thee, Christ our God, are the Light of our souls and bodies, and to Thee we give the glory, together with Thy Father, without beginning, and Thine All Holy, Good, and Life- Creating Spirit, now and ever and unto ages of ages. Amen. (2 Corinthians 6:6; Ephesians 1:18; 2 Peter 2:11) An Important Prologue (from Fr. Stephen's The Whole Counsel) · Inspiration. 2 Peter 1:19-21. And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts; knowing this first, than no prophecy of Scripture is of any private origin, for prophecy never came by the will of man, but holy men, being carried by the Holy Spirit, spoke from God (OSB & FSDY). Note that these “men” did this at different times, using different styles, and the writing was not done all at once. For example, the Torah is of Mosaic origin, but its language and style are from later times (and I don't have in mind E, Y, D, P). Inspiration includes speaking, writing, editing, copying, translating, and compiling scripture. · Inerrancy. A bit on the term. 18th century gave rise to a “scientific” way of looking at scripture. This doesn't just mean taking out the supernatural elements, but breaking texts apart and said to be of different and conflicting sources. Conservative American Protestants reacted by publishing “The Fundamentals.” They argued that the Scriptures were inerrant (without error). The Liberal Protestants were opposed to this view, saying that they were affected by the limitations of the people and cultures of the times in which they were written. This difference about inerrancy could have been bridged through nuance, but then they moved further apart, with the “fundamentalists” equating literal/materialist with inerrant and the liberal side becoming more interested in a reconstructed social gospel. Orthodoxy teaches that the Scriptures do not contain errors, but it has a strong tolerance for ambiguities. “In large part, this is because the Church has never approached the world on the basis of the Scriptures; rather the Scriptures function internally, with the Church and her worship.” Orthodoxy is not concerned with identifying and reconciling “errors” in scripture, but in what it (with all its richness) calls us to be. · Sola Scriptura. The Reformation put Scripture as the key to evaluating tradition and the teaching authority of the Church; the Roman Catholics make the teaching authority of the Church key (magisterium). Orthodoxy sidesteps this approach because it recognizes that Christ Himself is the Truth. We are not turning to scripture, tradition, and the Church to learn about Christ; we are coming to know God experientially, being united with and in Christ Himself. John 15:26-27 (following the logic of 2 Peter above), has the Holy Spirit (continuously revealing “Tradition”) and the witness of those who saw/knew God (ie Scriptures); “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. And you also will bear witness, because you have been with Me from the beginning.” We do not recognize competing sources of authority (Church, Tradition, Scripture), but see it all as the way we come to know Christ through the working of the Holy Spirit The Source(s) of the Bible Following Christ, the Apostles, and the Early Church, the Orthodox Church primarily uses the Septuagint. The Torah section was an official translation completed well before the Incarnation of Christ. This makes it more “objective” than the post-Incarnational Jewish Masoretic Text and Canon (most Roman Catholic and Protestant Bibles rely primarily on the Masoretic text). The Masoretic text was prepared after the loss of the Temple and the rise of Christianity (with the addition of vowels etc.). The Septuagint differs little from the Masoretic Text; both are supported by the Dead Sea Scrolls. The Dead Sea Scrolls help demonstrate that there was textual diversity before the destruction of Jerusalem in 70 AD. There is NO SINGLE CANON OF ORTHODOX SCRIPTURE. We have the books we use liturgically and the books we read. All of them are useful. How the Bible is OrganizedNew Testament (we'll cover it later) and Old Testament. Old Testament Organization (Septuagint organization) The Torah. According to tradition, it was revealed to Moses on Mt. Sinai (most connect it with Moses (e.g. Exodus 33:11 & Galatians 3:19), but admit to it being touched by many hands). The five books of the Torah are also called the Five Books of the Law, the Pentateuch and the Books of Moses. Genesis (beginning). God's creation of the world, the fall of mankind, and the three patriarchs (Abraham, Isaac, and Jacob) Exodus (departure). The early life of Moses, the Israelite escape from Egypt, and revelations at Mount Sinai. Leviticus (of the Levites). Historically, takes place at the foot of Sinai and continues to describe how God is to be honored and how Israelites are to live. Numbers (you'll see!). Describes the Israelites' time in the desert up to their arrival at the banks of the Jordan. Deuteronomy (second law). Moses' last words to the Israelites. His death. The Books of History. The history of Israel from their arrival at the promised land to just before the Incarnation. They are thought to have been written well after the events they describe. The Books of History are Joshua (the conquering of the promised land), Judges (The Israelites struggle with righteousness and idolatry), Ruth, I Kingdoms (aka I Samuel), II Kingdoms (II Samuel), III Kingdoms (I Kings), IV Kingdoms (II Kings), I Paraleipomenon (I Chronicles), II Paraleipomenon (II Chronicles), Nehemiah, I Esdras, II Esdras (Ezra), Tobit, Judith, Esther, I Maccabees, II Maccabees, III Maccabees. Books of Wisdom. Psalms, Prayer of Manasseh, Job, Proverbs, Ecclesiastes, Song of Solomon (aka Song of Songs or Canticle of Canticles), Wisdom of Solomon, Wisdom of Sirach (aka Wisdom of Jesus, Son of Sirach; aka Ecclesiasticus) The Prophets. Minor prophets: Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zecharia, Malachi Major prophets: Isaiah, Jeremiah (includes Baruch and the Epistle of Jeremiah), Ezekiel, Daniel (includes the Song of the Three Children). Why did some early Christians want to ban the Old Testament from the Biblical Canon? Why do we care about the Old Testament? It is “The Scriptures” referred to in the New Testament. It is about God, Christ, and God's plan for the world.
It was in the fulness of time, the PERFECT TIMING that Christ came. The fulfillment of prophecies from thousands of years earlier, including the 5500-year prophecy that ancient Judaism and the early Christians believed was given to Adam when he and Eve were kicked out of the Garden of Eden.The world was ready for the spread of the Gospel - a Roman Empire characterized by peace, roads built and a unifying language (Greek) - and the Jews had a Greek translation of the Old Testament, the Septuagint, that fit into all of this - the Messianic prophecies contained within and a chronology that pointed to the time of Christ as the fulfillment of the 5500-year prophecy. The later Rabbis removed 1500 years out of their Hebrew Old Testament (that became the Masoretic text) to discredit the Septuagint (LXX). Why? To discredit the belief that Jesus of Nazareth was/is the promised Jewish Messiah!In Acts 13, we meet a "false prophet" and interestingly, that term is used and abused by many Christians today who have little idea what the New Testament and the earliest Christians believed false prophets to be. Today, misusing OT passages that NO LONGER APPLY because they are a part of the Old Covenant that ended/passed away, Christians often think (I call it "the Myth of the False Prophet") that if a Christian prophetic person/prophet misses a prophetic word or gets it wrong that that makes them a "false prophet". Unfortunately, that is NOT what a false prophet is in the New Testament.Beyond the New Testament, the earliest Christians had ways that they "tested" for false prophets - IF ONLY WE USED THEIR TESTS TODAY! In short, if $$$ was involved, the so-called 'prophet' was to be rejected! Supernatural ministry was not linked to finances in the early church. OH, THE WISDOM!!! And if any supernatural ministry today is charging money (requiring $$) for their supernatural ministry, then RUN from it!!! Should those in supernatural ministry (prophetic, healing, deliverance) be supported??? ABSOLUTELY. But not "for" their the use of their gifts!!! Charging $$$ for supernatural ministry was considered a serious sin in the early church. So we delve into all of these topics - the timing of Christ's 1st coming, false prophets vs. true prophets today and ultimately end by discussing the prophetic times in which we are currently living. What is God saying?
In his 1990 article, “Fundamentals of Grammatology,” Peter T. Daniels proposed the Arabic term “abjad” to describe a type of Semitic script “that denotes individual consonants only.” Such languages force the reader to infer vowel sounds as they read the text. The term abjad is derived from the original (pre-Islamic) order of the first four letters of the Arabic alphabet (ʾalif, bāʾ, jīm, dāl), which correspond to other Semitic languages, notably, “Hebrew and Semitic proto-alphabets: specifically, aleph, bet, gimel, and dalet.”For most, when discussing the Hebrew text of the Bible, the Masoretic text is an assumed reference point. However, insofar as the Masoretic was vocalized by someone else, its fidelity to the original is as much an interpretation as any English translation.The answer is not a better translation. The solution—rather, the challenge—is for modern disciples of the Bible to submit to the original, unvocalized Hebrew text. This means learning to read Hebrew texts without vowels in the same way that modern Arabs read the morning newspaper, which is printed without vowels.Only then will students of the Bible be liberated from the tyranny of the tower builders of Genesis 11, who impose control through their interpretations, part and parcel of their imperial languages.Richard and I discuss Luke 4:14-15. (Episode 495)Wikipedia contributors. “Abjad.” *Wikipedia*, July 2023, en.wikipedia.org/wiki/Abjad#cite_note-4.; Daniels, Peter T. "Fundamentals of Grammatology." *Journal of the American Oriental Society*, 1990, https://doi.org/602899. Accessed 18 Aug. 2023, pp. 727-731. ★ Support this podcast on Patreon ★
In this episode of Hebrew Voices #163, Treasures of the Hebrew Library in Cincinnati: Part 1, Nehemia gets an exclusive look at an 11th century Masoretic manuscript, the “Ibn Musa Bible,” a 13th century Chumash, and other rare Hebrew treasures. … Continue reading → The post Hebrew Voices #163 – Treasures of the Hebrew Library in Cincinnati: Part 1 appeared first on Nehemia's Wall.
Psalm 97 (NASB95)Our hosts consider why the author of Hebrews quotes Psalm 97 while talking about the firstborn. Admittedly, it may be a little complex to modern readers, but it is precisely how ancient readers, especially among the Hebrews, read their Scriptures.Read the written devo that goes along with this episode by clicking here. Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org. Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here. Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=13451The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/
We recommend listening to the full teaching, SIN - A Breach of Relationship | Part 12, before listening to this Afterburn.AFTERBURN:Some of the topics covered are:• Intro• At what point in a matter is it time to go to the Rabbi?• Why was your bubble popped?• Why the differences in the Septuagint and Masoretic text?• Allow the Spirit of Yahweh to lead you to your teacher• The transition from being Esau to Jacob to Israel in one body• Can the Talmud be considered as a library of law?• How should those who will not hear be treated? (Matt 18:17)• How should I handle a relationship breach with someone of whom I am under authority?… and much more!Afterburn: also known in the fitness world as the “afterburn effect,” simply put, the more intense the exercise, the more oxygen your body consumes afterward. This effect could occur spiritually after the intense teachings Rabbi Berkson delivers each week. This Afterburn Q&A session allows your mind and soul to consume more understanding (oxygen).Take advantage of new teachings every week. Please click the "LIKE" button if this podcast has been a blessing.To learn more about MTOI, visit our website, https://mtoi.org.Like us on Facebook: https://www.facebook.com/mtoiworldwideFollow us on Instagram: https://www.instagram.com/mtoi_worldwideYou can contact MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services & Torah Study LIVE, streamed on our YouTube Channel every Saturday at 1:15 pm and every Friday for Torah Study Live Stream at 7:30 pm, eastern time.
Episode 112: Should We Read the Apocrypha? The Apocrypha is a series of books that are not included in the canonized Bible. While the entomology of the word is Greek in origin that means "secret" there is important information that supplements the Masoretic text. This podcast sheds some light on the taboo subject of both the Greek and Hebrew apocrypha writings. Yahweh's Exiled Empire - YouTube Information on First Tabernacle Fellowship can be at found at: www.firsttab
We finished Ezra and we are now launching our study of Nehemiah. Remember that in the Septuagint and the Masoretic text, Ezra and Nehemiah were originally part of one scroll. They were only separated into two distinct books by early church fathers around the third century who understandably interpreted the introduction in Nehemiah as the start of a new book. The original layout told the story of three sequential leaders and their pilgrimages from Babylon to Jerusalem. When a new leader took the reins, the editor jumped forward in time and signaled the start of a new unit. Halfway through the book of Ezra, the editor skipped over sixty years between Zerubbabel and Ezra with the phrase “now after this” (Ez. 7:1). With the close of Ezra's memoir and the start of Nehemiah's memoir, the editor skipped over thirteen years by inserting the heading: “the words of Nehemiah” (Neh. 1:1). The ministries of Ezra and Nehemiah overlapped each other. While Nehemiah was not mentioned in the book of Ezra, Ezra made an important appearance in Nehemiah 8. When we get to that chapter, we will see how the work of Ezra the scribe complemented the objectives of Nehemiah the governor. Unlike Nehemiah, Ezra did not have an official title.
One of the rarest books of all times was sold by Sotheby's yesterday for 38 million dollars and will be donated to the ANU Museum of the Jewish People in Tel Aviv. It is the Codex Sasson, handwritten parchment volume containing a nearly complete Hebrew Bible, written around the year 900 and is one of the world's oldest surviving biblical manuscripts. Dr. Neriah Klein, scholar and lecturer in biblical studies and currently in charge of the Masoretic biblical manuscripts in the Hebrew University bible project, said he was glad it was no longer in private hands, even though he personally has been given the privilege to examine it. He told reporter Arieh O'Sullivan, that the Sassoon Codex actually met with the other ancient Aleppo Codex which originates from the same 10th century, but was more complete so fetched such a high price. (photo: John Minchillo/AP)See omnystudio.com/listener for privacy information.
Pastors Robert Baltodano and Lloyd Pulley Question Timestamps: Jason, KY (2:22) - What is the best way to lead someone to Christ? Drew, KY (5:36) - What Bible verses are there that have to do with addiction? Does Jesus ever talk about addiction? Rocio, Facebook (13:02) - How do you know when a promise in the Bible is meant for the people of Israel or for believers in general? Melissa, NY (15:20) - Is there any difference between being cremated versus being buried? Ashley, NJ (17:20) - How do you witness to a conspiracy theorist? How do you recognize the wisdom that God gave you? Donovan, MA (23:32) - Why does God put us in the flesh and in the world, when he doesn't want us to live for either? Sway, GA (34:31) - What do you think about deliverance ministries? Is there a place for them in the church today? Can a born again Christian be possessed by a demon? Renee, NY (38:42) - What are your thoughts on FreeMasons? Lynn, NJ (41:12) - Why does Galatians 4:9 make a distinction between “you knowing God” and “God knowing you?” Michelle, NJ (45:06) - I'm expected to finish a twelve month lease with someone, but an opportunity has come up for me to live alone somewhere else. How should I handle this biblically? David, AL (48:55) - Is there some way that we could be fooled into taking the mark of the beast? Vincent, SC (52:28) - Is there a verse that explains that people on Earth will be able to literally look into the underworld? David, NJ (54:38) - Why should I trust the Masoretic text over the Septuagint? Questions? 888-712-7434 Questions@bbtlive.org
DAVID'S FRAME OF MIND was apparently much better by the time he wrote these psalms, which are dated to about the time he was anointed king over all Israel. That took place at Hebron, but shortly thereafter he marched against the Jebusite city of Jerusalem and made that his capital city. We discuss the Jebusites, why we believe they were Hurrians (Horites), and why that's relevant to our understanding of the supernatural battle for control of God's har moʿed (“mount of assembly”). We also note differences between the Septuagint and Masoretic accounts in 2 Samuel 5: the Septuagint makes no mention of a water shaft into the City of David, and the Valley of Rephaim southwest of Jerusalem, where David fought two battles against the Philistines, was translated into the Greek Septuagint as “Valley of Titans.” Help us to Build Barn Better! This is our project to convert our 1,200 square foot shop building from a place to park our yard tractor into usable studio and warehouse space. In 2023, we plan to fix the holes in the walls, replace windows, insulate the building, install an HVAC system, and move our studios and book/DVD warehouse and shipping office out of our home. If you are so led, you can donate by clicking here. Get our free app! It connects you to these studies plus our weekly video programs, SciFriday, Unraveling Revelation, and A View from the Bunker. The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Please subscribe and share our YouTube channel, www.YouTube.com/GilbertHouse! Check out our online store! www.GilbertHouse.org/store is a virtual book table with books and DVDs related to our weekly Bible study. Video on demand of our best teachings! Stream presentations and teachings based on our research at our new video on demand site! JOIN US IN ISRAEL! The Gilberts will be in the Holy Land March 19-30, 2023. This is a tour like no other! See Joshua's altar, Gilgal Refaim, the Temple Mount, and more. For information and to reserve your place, log on to www.gilberthouse.org/travel. We're planning a tour of the churches of Revelation, Göbekli Tepe, Abraham's home town Harran, the “Gates of Hell,” Mount Nemrut, and more. Due to the political situation in Eastern Europe, we've moved the tour to October, 2023. Dates will be finalized by January. More information is available at www.gilberthouse.org/travel. Follow our weekly studies of Bible prophecy at www.UnravelingRevelation.tv, or at www.youtube.com/unravelingrevelation! Click here for the complete archive of our New Testament Bible studies to date, and click here for the Old Testament studies to date. Or go to www.spreaker.com/show/gilbert-house-fellowship for all of the audio.
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