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| Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu |
VH – Shalom Yirmeyahu,
Ani lomedet.
I need to ask you about the following scripture. Yesha'Yahu 9:6 "For to us a child is born, to us a son is given: and the government is upon his shoulder: and his name is called Pele-yo'ez-el-gibbor-avi-'ad-sar-shalom. I have looked up all the words via Young's Concordance and The Analytical Hebrew and Chaldee Lexicon and the words are Wonderful, Counselor, Mighty G-d, Eternal Father, Prince of Peace. The only word I can't confirm is Eternal. Please shed light on this scripture if Messiah Yehoshua is not G-d in the flesh. I have looked up the word for virgin where it says a virgin shall bare a son and that means a young woman. I'm following along and researching but I need to have understanding.
I have also read some Josephus where a Greek woman has relations with a man she thought was a god in light of the virgin Mary story. Also I have been reading The History of the Church by Eusebius I am disgusted with what the church has taught for many centuries now.
I am leading my family to love Torah every Shabbat at out celebration I have been reading Psalm 119 one aleph-bet each week in hopes they will see Torah as the way to life.
Pâ•qidꞋ Yi•rᵊmᵊyâhꞋu – The proper Hebrew word for “eternal” isn’t in that verse. The word you will find is òÇã, often used in the sense of without end. The phrase àÂáÄé-òÇã is more easily understood in English as the “Source of forever.”
I wrote an explanation of this pâ•suqꞋ – find it in our History Museum, "Mashiakh" section, Click on the first "Burning Issues" icon, then scroll down to select "Yᵊsha•yâhꞋu 9.5 (6)".
While Christian interpretations distort the pâ•suqꞋ in the direction of supporting a divine Christ, some Jewish interpretations, driven overzealously to "prove" the opposite, contradict the constraints imposed by the cantillation.
The constraints of cantillation require, in an English parallel, the insertion of a comma at a spot that Jews have, apparently, found difficult to harmonize with Judaic concepts. The following resolves, finally, all of the aforementioned problems. I’ll also mention here that the traditional Masoretic reading of the phrase under discussion is supported by 1QIsa – the ‘Great Isaiah Scroll’ from Qum•rânꞋ.
The cantillation requires a short pause, roughly equivalent to a comma in English, after the word âÌÄáÌåÉø. Since other commas are needed in the English to separate adjectives, I’ll use a semi-colon for the cantillation mark. Thus, we must analyze the phraseology as
åÇéÌÄ÷ÀøÈà ùÑÀîåÒ ôÌÆìÆà éåÉòÅõ àÅì âÌÄáÌåÉø; àÂáÄé-òÇã ùÒÇø-ùÑÈìåÉí:
”Counselor of àÅì âÌÄáÌåÉø” refers to one who counsels others in the Spirit of àÅì âÌÄáÌåÉø – just as I, and other Orthodox Jews, are servants (and, as we follow His Spirit, counselors) of àÅì âÌÄáÌåÉø. This does not remotely suggest one who deigns to counsel àÅì âÌÄáÌåÉø – Who is in no need of counsel from anyone.
Notice also that most of the hyphens, which Christians use to string it all together as if the whole clause has to be one long name, are absent in the Hebrew.
The phraseology refers to àÅì âÌÄáÌåÉø, not “Wonder,” as “àÂáÄé-òÇã, Prince of peace.” The child referred to – who, by the way, was born and lived during the time of ÂkhâzꞋ, MëlꞋëkh Yᵊhud•âhꞋ (cf. 7.1ff) – was probably simply named ôÌÆìÆà, the rest being descriptive.
However, there’s a far more crucial misconception regarding Hebrew names. I have a friend named Yᵊho•shuꞋa. Does that make him the Savior of Israel? (He’s an anti-missionary – opposing Christian missionaries, by the way.) The father of one of my daughter’s friends is named àÂáÄé-òÇã. Is my daughter’s friend’s father, therefore, divine? Or does his name simply honor é‑‑ä?
The traditional Christian interpretation of Yᵊho•shuꞋa 9.5 is another example of an idolatrous doctrine that was never floated until after 135 C.E.
I can see you’re making great progress. ëÌÈì äÇëÌÈáåÉã! (attagirl!). Keep up the good work.
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