TIEXDETIIXO OF ' EL GIBBOR.'
45
dispute: it is the next title which has roused the zeal of controversialists. For Isaiah calls Him a "Mighty God," ib~ 1,~ ; and that the words are to be taken together we have the unbiassed judgment, as shewn by the accentuation, of the Masorites, or rather of the Jewish tradition which they faithfully represent. Now it is remarkable that this very title occurs in the next chapter e: " The remnant shall return (Shear-J ashub ), even the remnant of Jacob, to the Mighty God." How absurd is the rendering of Gesenius here, "They shall return to the strong hero r !" But not more so than his reasoning; for he remarks, "One might very well here, in conformity with most ancient versions, render it by 'the Mighty God,' but it is better to take it in both places in the same wayg." In other words, the place where the meaning is certain, must bend to one on the interpretation of which men have thrown doubts ! Still Gesenius does not here obstinately keep to his former view, but frankly says, " The title i~:;:,.::,,1,~ above, in chap. ix. 6, signified the Messiah; hero it moans Jehovah :" and his argument even there is nothing more than the fact, that the word for God, '?~, is occasionally used in the Hebrew language in an inferior sense. So, for instance, in Ezek. xxxi. 11, Nebuchadnezzar is called c~~:,i 1,~, " God of the heathen," rendered in our version " the Mighty One:" but the satire contained in the appellation is evident, and the implied contrast betwt'en the heathen who could worship a man, and the Jew who worshipped the God of heaven. Besides, • Isa. x. 21.
f
Tkes. sub ib~I.
g
.Ad cap. x. 21.