The translation of this passage is not unattended with difficulties: and many of the versions which learned men have proposed leave nothing on which the Trinitarian argument can rest. It is clear that divines ought to establish the meaning of the verse, before they reason from its theology. I subjoin a few of the most remarkable translations.
The Septuagint; “And his name shall be called ‘Messenger of a great counsel;’ for I will bring peace upon the rulers, and health to him.”
The Targum of Jonathan; “And by the Wonderful in counsel, by the Mighty God who endureth for ever, his name shall be called the Messiah (the anointed), in whose days peace shall be multiplied upon us.” The following allusion to the titles in this passage from Talmud Sanhedrim, 11 ch., will show to whom they were applied by Jewish commentators: “God said, let Hezekiah, who has five names, take vengeance on the king of Assyria, who has taken on himself five names also.”
Grotius; “Wonderful; Counsellor of the Mighty God; Father of the future age; Prince of Peace.”
Editor of Calmet; “Admirable, Counsellor, Divine Interpreter, Mighty, Father of Future time, Prince of Peace.”
Bishop Lowth; “Wonderful, Counsellor, the Mighty God, the Father of the everlasting age, the Prince of Peace.”
Many other translations might be added: and even if the prophecy were not obviously spoken of Hezekiah, we might reasonably ask, what doctrinal certainty can be found in so uncertain an announcement? And how is the fact accounted for that, important as it was to the apostles’ success to make the largest possible use of their ancient scriptures, not one of them ever alludes to this prediction?
E.
On the Proem of John.