(Continued-Chapter V-The Noonday Radiance of Messianic Glory)

The verses preceding the vision of this all-conquering Messiah (Isa. 59:15-21) and the prophet's encouraging exhortation to Zion to welcome Him (60:1-3) speak of the regathering of Israel (vss. 4-9), of the metropolitan character and position of Zion under Messiah's reign (vss. 10-14), and of the restoration of Edenic conditions to Jerusalem (vss. 15-22).

From this and many other passages it seems that Messiah is scheduled to come to Zion first and, having established Himself as her King, to extend His benign reign until it encircles the globe. But according to Isaiah 9:1,2, it would appear that He comes to the peoples in the northern part of the land of Palestine--"the land of Zebulun and the land of Naphtali." Furthermore, "the people that walked in darkness have seen a great light: they that dwelt in the land of the shadow of death, upon them hath the light shined."

The statements, "The people . . . have seen a great light: . . .upon them hath the light shined," seem to refer to a spiritual work which the Messiah will perform for those who live in the regions that "in the former time" were eclipsed by spiritual darkness and devastated by the aggressions of the Assyrian armies. That the task of the Messiah in these benighted regions is spiritual seems evident from the fact that He is represented as light shining in a dark place, being compared to the sun that sends forth its invigorating rays which in a silent yet effective manner make life and health possible. His work, therefore, is spiritual rather than that of exerting force in subduing His enemies as elsewhere pictured. Furthermore, the usual representation of the conquests of Messiah locates His triumphs in the vicinity of Jerusalem. On the contrary, the work of Isaiah 9:1,2 is placed in the northern regions of the Holy Land. These differences of locality and character of achievements differentiate the task set forth in Isaiah 9:1,2 from the general representations of His final conquests.

When we read verses 3-7 of this chapter we find the usual representation of Messiah's triumphs over His enemies and His mounting the throne of David at Jerusalem. If we take the entire prediction, vss. 1-7, as foretelling a single event, we must believe that He comes first to the northern regions and delivers its inhabitants and then later goes to Jerusalem to subject to Himself His foes there and to mount the throne of David. Inasmuch as verses 1 and 2 indicate a spiritual and moral work, and not material conquests, it seems better to interpret these verses as referring to a spiritual ministry prior to the conquest of His enemies.

In Isaiah 10:17 the Messiah is also presented under the symbolism of a light and a fire which consumes His enemies. As has been seen in the discussion of Isaiah 60:1 He appears to prostrate Zion as her liberator and is recognized as her light. In this passage He comes as light to the faithful and as fire to his foes. He destroys the yoke of bondage from the neck of Israel: "Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian" (Isa. 9:3,4). Therefore in verses 3-7 appears a description of the same coming and conquests that are found in 60:1. Verses 1 and 2 of chapter 9 describe one type of Messiah's labor, whereas vss. 3-7 set forth another phase of His accomplishments.

Why do these essentially different lines of prediction converge in this passage as if only one event were in view? Does the benign and blessed work of Messiah, symbolized by the rising sun with its invigorating rays which dispel the darkness and the gloom of past centuries and bring spiritual light and life to a down trodden folk (vss. 1,2) suddenly change its character and develop into His triumphant conquest of all foes (vss. 3-7)? That great principle learned in our study of Isaiah 7:14 and known as the double fulfillment of prophecy may offer a clue to the solution of this problem. In the investigation we saw that a prediction of an event which lay immediately before the prophet frequently blends imperceptibly with another in the more distant future. According to this principle verses 1, 2 present a forecast of the time when Messiah comes and devotes the major part of His efforts to the less fortunate people living in the northern regions. On the other hand, verses 3-7 present a clear picture of His conquests when He comes to Zion in great power to subdue His foes and to mount the throne of David. The time intervening between these two events does not appear in this prediction, just as the valley separating two mountain ranges is invisible to the observer who sees the higher peaks of the more distant range towering above the lower and nearer one.

We shall see in the third volume of this series Messiah: His Redemptive Career that Psalm 110 clearly outlines the career of Messiah. According to it He comes to Zion in humiliation and is rejected by the nation. After this most unfortunate event, at the invitation of the Almighty He ascends to heaven and takes His seat at the right hand of the Majesty on high. When the people of Zion see their mistake and are brought to the point that they will accept Him, He will return in glory and power. Then He will take up His reign in Zion and become the King of the world. Such is the plain outline of the career of Israel's Messiah as presented in this prophetic Psalm. With this outline of Messiah's career in mind, one can see that verses 1 and 2 of Isaiah 9 are a clear prediction of His coming in humiliation to the nation when He will be rejected by it; on the other hand, verses 3-7 foretell His triumphs when He returns to conquer His foes.

The blending of Messiah's two appearances--first in humiliation to perform a spiritual work and finally in power to execute vengeance upon His foes--without any reference to the period intervening, during which He is seated at the right hand of God, is seen very clearly in Isaiah 61:1-3. "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the year of the Lord's favor, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they may be called trees of righteousness, the planting of the Lord, that he may be glorified." The work described in this prediction up to and including the phrase, "To proclaim the year of the Lord's favor," unquestionably is the moral and spiritual ministry described in Isaiah 9:1,2; but the remainder of the prediction, which begins with the phrase, "and the day Of vengeance of our God," can refer to nothing except the time when He comes, executes the vengeance of God upon all foes, and establishes His reign of righteousness in Zion. A graphic picture of His coming in this capacity appears in the following passage:

"Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, marching in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winevat? I have trodden the winepress alone; and of the peoples there was no man with me: yea, I trod them in mine anger, and trampled them in my wrath; and their lifeblood is sprinkled upon my garments, and I have stained all my raiment. For the day of vengeance was in my heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my wrath, it upheld me. And I trod down the peoples in mine anger, and made them drunk in my wrath, and I poured out their lifeblood on the earth" (Isa. 63:1-6).

The fading of the first picture and its blending into the second--scenes of events entirely different in character and greatly separated in point of time--can be easily accounted for upon the basis of similarity of symbolism used at various times in portraying both events. In the first picture Messiah is compared to the sun as it sends forth its life-giving rays; and, inasmuch as His coming to take vengeance is at times pictured as a light and a devouring fire (cf. 10:17), the prophet's thought naturally drifted in that direction; but instead of continuing the use of the present figure he painted Israel's King in this second picture as a conquering warrior who after His triumphs increases the nation and her joy.

3. The establishment of the Kingdom of God upon the earth

"Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, as men rejoice when they divide the spoil. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, thou hast broken as in the day of Midian. For all the armor of the armed man in the tumult, and the garments rolled in blood, shall be for burning, for fuel of fire. For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this" (Isa. 9:3-7).

The prophetic information given in verses 3-5 may be tabulated as follows: the unusual growth of the nation; the increase of its joy; the breaking of the foreigner's yoke from the neck of Israel; and the destruction of the enemy's war materials. The fulfillment of the first two predictions is contingent upon the accomplishment of the two latter ones. Undoubtedly Israel's sufferings during her dispersion among the nations have been unspeakably terrible and heart-rending. They will never cease so long as the peoples of earth can exploit her and make her "the football of the nations" as she has been for the past nineteen hundred years. According to the prophets, these cruelties and horrors will continue until the Almighty Himself shall intervene and suppress all wars (see Ps. 46). In his forecast Isaiah sees this final overthrow of Israel's last foe and compares it to the destruction of the forces of Midian by divine judgment. This victory accomplished, the joy in Israel is compared to that in the time of great harvest and at the dividing of the spoils. After this signal defeat of the last enemy the nation shall increase marvelously. It shall, according to other prophetic utterances, take root downward and grow upward. That time will be the Golden Age foreseen by the inspired prophets, dreamed of by poets, and glibly spoken of by politicians.

4. The birth of the Prince of Peace

The oft-repeated statement that there can be no permanent peace upon earth until the Prince of Peace comes is undoubtedly true. This thought is in harmony with the prediction forming our present study. Verses 3-6 of Isaiah 9 are a flight of three logical steps from the low level of the present brutal age of injustice and warfare to the lofty and the elevated plane of universal peace, good will, and blessing, for which the entire world gaspingly longs. In verse 3 we stand on this high level of the future Golden Era and behold this earth, formerly the scene of perpetual sanguinary conflicts and of man's inhumanity to man, transformed into a heavenly paradise and bathed in the sunlight of divine love. If we desire, in our study, to descend to the low level of this present wicked world and to examine each step, we shall see that the top of this flight is the complete destruction of the engines and equipment of war; that the next step below it is that of the complete overthrow of the last world government by divine judgment; and that the first one is the birth of the Prince of Peace to the Jewish nation. This logical sequence of ideas is indicated by the use of the conjunction for in verses 4, 5, and 6. Changing the figure, I will say that world peace and good will among men rests, not upon the crumbling and insecure rock of peace pacts and disarmament of the nations (commendable as these efforts are), but upon the solid and unshakable rock of the birth of the Prince of Peace to the Jewish nation as here foretold.

a. The Significance of יֻלַּד

כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי־עַד שַׂר־שָׁלוֹם׃ לְמַרְבֵּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃

"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of the Lord of hosts will perform this" (Isa. 9:6,7).

The word יֻלַּד is translated in English by the present perfect tense is born. The reader's attention has been called to the fact that the time element does not appear in the Hebrew verb as in ancient Greek, modern English, German, and other languages. The so-called perfect tense of the Hebrew verb simply expresses completed action, which, according to the drift of the thought, may be translated as past perfect, present perfect, or future perfect. The context in each case is to determine the choice of the proper tense in English to convey the exact meaning of the verb in its original setting.

From the context it is clear that Isaiah in vision sees the time when Israel's last enemy has been conquered. Being thus borne along by the Spirit of God into the future and seeing what shall inevitably come to pass, he sees the vision as an accomplished fact and exclaims, "Thou hast multiplied the nation." The perfect form הִרְבִּיתָ is thus correctly rendered in English as a present perfect--"hast multiplied." Since, according to the logical sequence of ideas found in verses 3-6, the expansion of the nation and the increase of its joy are the work, in the final analysis, of the one whose birth is foretold in verse 6, it is evident that He accomplishes the overthrow of the world government. Hence His birth is prior to that event. Since הִרְבִּיתָ is translated as a present perfect, hast multiplied, and since the birth of the child antedates that event, it is better to render it has been born instead of is born. The context, however, gives no idea of the length of time between the child's birth and His great triumph. That information must be gleaned from other predictions. (For full discussion of the time of Messiah's birth according to the prophets, see Messiah: His First Coming Foretold, the fourth book of this series.)

The statement, "unto us a child is born, unto us a son is given," implies that this child sustains a unique position in relation to the entire nation. Otherwise construed, the prediction on this point is meaningless. Only the king, the high priest, and some of the prophets in Israel bore such relation to the nation as that expressed in these words. Of the king and the high priest especially did it express this national relationship. The sequence of thought confirms this interpretation. It is He who liberates the nation in a miraculous manner from its last foes. Hence the connection proclaims Him as the national Hero.

Of Immanuel, whose birth we have already discussed, we read the following statement: "And the stretching out of its (the Assyrian army's) wings shall fill the breadth of thy land, O Immanuel" (Isa. 8:8). As has been seen, the prediction of Immanuel's birth foretells the coming of the Eternal God to earth, who enters the world by virgin birth. Palestine, which is in the prophet's view, is in a peculiar sense the land of Immanuel. Professor Delitzsch has long ago called our attention to the single theme of Isaiah 7-12 and to the unique character of the child, who, in 7:14, is about to be born, in 9:6 is born, and in chapter 11 is reigning. The identification of Immanuel with the child of 9:6 shows that the land of Palestine in a special sense is called Immanuel's land. In our further study we shall see additional reasons for the prophet's claiming Him for the nation.

c. The Government of Judah upon His Shoulder

What is meant by the statement, "and the government shall be upon His shoulder"? According to ancient oriental custom, the conferring of authority to rule a community was symbolized by the ceremony of laying the keys of its principal city upon the shoulder of its future king. By this ceremony the king was inducted into office. A reference to this ancient custom is found in Isaiah 22:22 where the Lord in speaking of Eliakim declared that "the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open."

What government is referred to in Isaiah 9:6? Inasmuch as the subject of the prediction is the Jewish nation, there is but one answer, namely, the government of the Hebrew people. A further study of the following verse adds much information to this interesting subject.

The sentence וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי־עַד שַׂר־שָׁלוֹם has been the subject of much discussion; hence it should be examined honestly and thoroughly in order to ascertain its meaning. The controversy has not been centered in the meaning of the separate words so much as in their combined function, in the sentence. The first step in the investigation is a thorough examination of the idiom וַיִּקְרָא שְׁמוֹ. The second is to ascertain the relationship of this series of names to the verb. In approaching this study we must accept the axiomatic truth that this idiom must be interpreted in accordance with its general usage unless its context prevents or unless such a construction conflicts with other known and thoroughly established teachings of the Scriptures. The conclusions reached must be tested by a comparison with the general teaching of the Word of God.

The verb translated shall be called is יִּקְרָא and is in the Kal stem (active voice). Why then translate it as if it were in the passive (Niphal stem)? This verb followed by שְׁמוֹ its (or his) name forms a very familiar idiom which is commonly translated as if the verb were passive. A parallel to it is found in the modern German man sagt, which means one says, or they say. This construction hides the identity of the speaker and emphasizes the impersonal element. This particular idiom may be found in many passages among which are the following: Gen.11:9; 16:14; 19:22; 25:30; 27:36; Josh. 7:26. The impersonal element of one easily passes into the plural idea. The significance of יִּקְרָא שְׁמוֹ one calls his name, naturally, on account of its impersonal element, yields to the passive rendering. Hence, as a rule, this idiom is rendered, and his name shall be called.

Our second step is to ascertain the relation existing between this peculiar idiom, which we have just studied, and the series of unusual names that follows it. Much difficulty has been experienced by interpreters because this child apparently is called by this series of divine names. In certain circles Hezekiah has been thought to be the fulfillment of the prediction. Those taking this position and "despairing of being able, with any appearance of truth, to apply the following attributes to Hezekiah, insist that, with the exception of the last, they denote Him who calls, not Him who is called: the Wonderful, &c., called him Prince of Peace. Altogether apart from the consideration that this is in opposition to the accents, the mentioning of so many names of the Lord is here quite unsuitable; and, in all other passages, the noun put after קָרָא שְׁמוֹ designates always him who is called." I wish to reemphasize the statement concerning the name which follows this idiom. With the aid of a Hebrew concordance, I have gone through the Hebrew Bible, investigated this special idiom, and verified the statement quoted above. The facts being as just stated, one should never disregard this rule which is found to be universal. Philosophical and theological speculation should not enter into a consideration of this case. Only absolute and positive evidence should be allowed to raise a voice of protest against the regular syntactical interpretation of this idiom.

In the absence of contrary evidence we shall accept the usual translation, and, may I add, the only natural, normal, and unstrained rendering. Thus we translate: "and his name shall be called, Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace." Therefore if this translation does not clash with other well-established teachings of the sacred Torah, we are logically bound to accept it. Furthermore, if it is found to harmonize with the teaching of Tenach, we are morally bound to believe and teach it. In Jeremiah 23:5,6 occurs this oracle:

הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ׃ בְּיָמָיו תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶטַח וְזֶה־שְּׁמוֹ אֲשֶׁר־יִקְרְאוֹ יְהוָה צִדְקֵנוּ׃

"Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: the Lord our righteousness."

A casual examination of the text shows that the prophet foresaw a descendant of David who would mount his throne and rule in justice and righteousness, and who would be called יְהוָה צִדְקֵנוּ "the Lord our righteousness." According to the prediction, the people will discern His nature and call Him the Lord our righteousness. On account of the limitations and weaknesses of the flesh, no mere man can reign in absolute righteousness and justice. Various messengers of God declare that there is not a righteous one,--no, not one. Israel's great king, David, of whom it was said that he was a man after God's own heart and who would do His will, did not carry out so righteous a regime. On the contrary, he failed signally. But this future king will reign in absolute righteousness. The justice and equity of His administration will be universally recognized, and He will be spoken of as the Lord, our righteousness. It is not possible to think that the nation of Israel will give so sacred a name to this king unless He is what the words indicate. Therefore He is what this name affirms: the Lord our righteousness.* The context favors this rendering. In verse 5 this future king is said to be צֶמַח צַדִּיק "a righteous Branch" of the house of David who "shall reign as king and deal wisely, and shall execute justice and righteousness in the land." Since no man has ever ruled in so righteous a manner as here described, it is certain that, though this king is a man, He is also the Lord our righteousness.

Having seen that this translation harmonizes with the teaching of Jeremiah, the inspired prophet, I accept it as true without any reservations. Now I shall investigate the meaning of this series¹ of names by which Messiah shall be called.

These words are grouped logically in pairs--two in number. The first two words combine to form the initial title פֶּלֶא יוֹעֵץ "That these two words must be connected with one another (Theodor. θαυμαστως βουλεύων) appears from the analogy of the other names, especially of אֵל גִּבּוֹר with whom פֶּלֶא יוֹעֵץ forms one pair; and then from the circumstance that יוֹעֵץ alone would, in this connection, be too indefinite" (Hengstenberg). יוֹעֵץ designates an attribute of Messiah, whereas פֶּלֶא shows the supernatural degree in which He possesses this characteristic. Hence this combined title indicates that Messiah will be a fountain of divine wisdom from which will flow rivers of counsel, comfort, and consolation to earth's abounding millions. As Counsellor He will be wonderful, for פֶּלֶא indicates "wonder in the strictest sense." Of God it is said: "I will exalt thee, I will praise thy name; for thou hast done פֶּלֶא wonderful things, even counsels of old, in faithfulness and truth" (Isa. 25:1). Again, it is written: "Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing פֶּלֶא wonders?" (Ex.15:11). In the light of these quotations it is certain that this one is divine since only such a one could be wonderful in his counsel. This conclusion is confirmed by the fact that פֶּלֶא in the first title is parallel to אֵל in the second. This fact positively proves the assertion that He who gives this wonderful counsel is none other than the mighty God. This conclusion is further confirmed by the facts set forth in Judges 13:18. In this passage the Angel of the Lord, who as we have already seen is the Lord Himself, remonstrates with Manoah: "Wherefore asketh thou after my name, seeing it is wonderful?" The Lord in this passage declares that His name is Wonderful. If additional proof is desired, it may be found in a statement which is parallel to this one: "This also cometh forth from the Lord of Hosts, הִפְלִיא עֵצָה who is wonderful in counsel, and excellent in wisdom" (Isa. 28:29).

The second title is אֵל גִּבּוֹר. A ruler must be able not only to give good counsel but also to enforce his decrees by the exertion of power, if necessary. Hence of the Hebrew Messiah Isaiah declared, "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and גִּבּוֹרָה might, the spirit of knowledge and of the fear of the Lord" (Isa. 11:2). אֵל גִּבּוֹר can signify God-Hero only, a Hero who is infinitely exalted above all human heroes by the circumstance that He is God." This position is confirmed by Isaiah 10:21 which, with the preceding and following verses, I quote: "And it shall come to pass in that day, that the remnant of Israel, and they that are escaped of the house of Jacob, shall no more again lean upon him that smote them, but shall lean upon the Lord, the Holy One of Israel, in truth. A remnant shall return, even the remnant of Jacob, unto the mighty God. For though thy people, Israel, be as the sand of the sea, only a remnant of them shall return: a destruction is determined, overflowing with righteousness. For a full end, and that determined, will the Lord, God of Hosts, make in the midst of all the earth" (Isa. 10:20-23).

In this passage the God of Jacob, to whom the remnant shall return, is called אֵל גִּבּוֹר the mighty God. This title is here evidently an echo of the words of the passage under consideration. Since it is interpreted in 10:21 as the title of the God of Jacob, it is certain that it has the same significance in this series of names.

The term גִּבּוֹר has the same connotation in Psalm 24:8. To the question, מִי זֶה מֶלֶךְ הַכָּבוֹד "Who is the King of glory?", the inspired writer replied יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה "The Lord strong and mighty, The Lord mighty in battle." In this last statement the phrase יְהוָה גִּבּוֹר מִלְחָמָה "the Lord a hero of war" is equivalent to אֵל גִּבּוֹר "God-Hero" in our series of names. From the various passages cited it is evident that this title is correctly rendered Mighty God.

Notwithstanding the clear and positive proof that has been adduced, many rationalists attempt to break the force of the evidence by toning down the expression and rendering it "strong hero." Replying to this cavil Hitzig in a terse statement of the facts satisfactorily answers: "Commonly, in opposition to all the usus loquendi, the word is translated by: strong hero. But אֵל is always, even in passages such as Gen. xxxi. 29, 'God,' and in all those passages which are adduced to prove that it means 'princeps,' 'potens,' the forms are to be derived not from אֵל, but from איל, which properly means 'ram,' then 'leader,' 'prince.'" By the statement of Hitzig the effort to prove the rationalistic position from Ezekiel 32:21 is completely and satisfactorily refuted. In this verse the expression אֵלֵי גִבּוֹרִים appears and is rendered in the Revised Version the strong among the mighty. Hengstenberg calls attention to the fact that the literal rendering is rams of heroes. By these words the spirits of certain ancient warriors are compared to strong rams. Hence in this passage there is no evidence which requires us to modify the meaning of אֵל גִּבּוֹר and to render it otherwise than by its normal and literal meaning, God-Hero. גִּבּוֹר as an adjective always means hero. Since it is so used in our passage, it should be literally rendered, God-Hero. Mighty God, the rendering of the Revised Version, is a smooth translation and approximates the original, but the outstanding idea of גִּבּוֹר , a hero of war, is lost.

Footnotes:

* Some scholars render the original, "the Lord is our righteousness." This translation is grammatically correct but is not necessarily the one demanded by the context. To render it "the Lord our righteousness" simply places righteousness in apposition with the Lord. In the final analysis both renderings yield the same meaning.

¹ One should not be surprised to see this series of eight marvelous titles combined into a single name for Messiah, inasmuch as it takes all of them to convey to the human mind His real character,--especially so, since we see how the Spirit led David to pile one metaphor upon another in order to tell what God meant to him. "The Lord is my rock, and my fortress, and my deliverer; My God, my rock, in whom I will take refuge; My shield, and the horn of my salvation, my high tower" (Ps. 18:2).

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