Here are the results of my study of the content of Isaiah 9:1-7.
1. Check to see if there are important textual issues.
The footnotes of the NASB on Bible Gateway show that in verse 3, where it reads, “You shall increase their gladness,” another reading is, “You shall not increase their gladness.”
The NKJV translates, “increased its joy.” A footnote says: “So with Qr., Tg.; Kt., Vg. not increased joy; LXX Most of the people You brought down in Your joy.”[1]
The most significant textual issue appears to be whether or not “not” appears in verse 3. All of the more recent English translations, with the exception of the Lexham English Bible, have something like “increased its joy” or “increased their joy.”
In verse 3, the Cambridge Bible for Schools and Colleges (Bible Hub) is in favor of an emendation that replaces “the nation not” with “the exultation”: “It is still better to adopt a very simple emendation, approved by many expositors (הנילה for הנוילא) and translate: Thou hast multiplied the exultation; thou hast increased the joy.”[2] Roberts in his commentary accepts this emendation.[3] However, I cannot find an English Bible translation that has adopted this.
If you wish to do further study, you can check the apparatus of the Hebrew text of Isaiah, which lists the textual variants for Isaiah 9:1-7.
You can also compare English translations with an English translation of the Septuagint (an ancient translation of the Old Testament into Greek). An English translation of the Septuagint of Isaiah is available online.[4] Or it is available in most Bible software programs.
The Lexham Textual Notes on the Bible in Logos indicate that in verse 2 the Septuagint has “a region, a shadow of death” instead of “a land of darkness.” It says this is the reading followed by Matthew 4:16.[5]
Something else you can do is compare English translations with an English translation of the version of Isaiah that is part of the Dead Sea Scrolls. The Isaiah scroll is online.[6] If you mouse over a verse and click on it, an English translation of the verse will pop up. Or, an English translation of the Dead Sea Scrolls is available in most Bible software programs.
Technical commentaries such as those by Oswalt, Roberts and Watts can help you evaluate the evidence of ancient versions of Isaiah. Roberts indicates that the Hebrew texts do not vary significantly, and that the translators of the Septuagint sometimes misunderstood the Hebrew.[7] Roberts does suggest a textual emendation of Isaiah 9:1a [Hebrew 8:23a], which differs both from the Masoretic Text and from the text of Isaiah in the Dead Sea Scrolls.[8]
There is also a minor textual issue in verse 7. On Bible Hub, the Cambridge Bible for Schools and Colleges says: “The final M (ם) in the original points to some uncertainty of text, which can also be traced in the translation of the LXX [the Septuagint]. It is thought by some to have arisen through dittography of the last two letters of Isaiah 9:6; Isaiah 9:7 would then begin ‘increased is authority.’ But the Qěrê [to be read] gives the better sense.”[9]
None of the textual issues appear to affect the interpretation of Isaiah 9:1-7 significantly.
2. Check to see if there are important translation issues because of ambiguous or unclear grammar or differences in punctuation.
There is some uncertainty about the translation of the first sentence in verse 1.
Ellicott (on Bible Hub) translates, “Surely there is no gloom to her that was afflicted.” The Cambridge Bible for Schools and Colleges gives the translation: “For (there is) no gloom to her that (is) in straitness” and adds, “The sentence is an enigma. … If the words are retained in the text we must supply a different tense in the two members, as R.V. ‘But (for) there shall be no gloom to her that was in anguish.’” The Pulpit Commentary says, “Translate: Nevertheless there shall be no (more) darkness to her who was in affliction.”[10]
Among more modern commentators, Oswalt translates: “But there will be no gloom for her who was in anguish.”[11] Roberts emends the text and understands it as the conclusion of Isaiah 8:23.
Also in verse 1 both the verb translated “he brought into contempt” and the verb translated “he has made glorious” (ESV) or “he will make glorious” (NIV) are in the perfect tense in Hebrew.
The Pulpit Commentary says, “The perfect is a ‘prophetic perfect,’ and the reference is to the honor that would be done to the northern districts, ‘the land of Zebulon and the land of Naphtali,’ by the Messiah dwelling there (comp. Matthew 4:14-16).”[12]
Roberts favors the translation, “He has honored,”[13] which is consistent with the ESV, while Oswalt prefers, “He will glorify,”[14] which is what is in the NIV.
In verse 4, instead of “the yoke of his burden, and the staff for his shoulder, the rod of his oppressor” (ESV), the NET Bible has, “their oppressive yoke and the club that strikes their shoulders, the cudgel the oppressor uses on them.” It is unclear whether “the stick of his shoulder” should be understood as parallel with “the yoke of his burden,” or “the rod of his oppressor,” which is how the NET Bible understands it.
In verse 5, instead of, “every boot of the tramping warrior in battle tumult and every garment rolled in blood” (ESV), the NET Bible has, “every boot that marches and shakes the earth and every garment dragged through blood.” The commentary of Oswalt explains why the NET Bible translation may be preferable.[15]
In verse 6, the King James Version and American Standard Version translate understand “Wonderful” and “Counselor” as two separate names. The Pulpit Commentary supports this translation:
“It has been proposed to unite these two expressions and translate, ‘Wondrous Counselor’ (compare ‘wonderful in counsel,’ Isaiah 28:29). But Dr. Kay is probably right in saying that, if this had been the meaning, it would have been expressed differently. Gesenius, Rosenmüller, Delitzsch, and Vance Smith agree with Dr. Kay in taking the words separately.”[16]
The Cambridge Bible for Schools and Colleges argues for a single name:
“Since each of the other names is compounded of two words, these expressions are also to be taken together as forming a single designation—Wonder-Counseller. The construction is either construct followed by genitive—“a wonder of a Counseller” (cf. Genesis 16:12), or acc. governed by participle—“one who counsels wonderful things.”[17]
More recent Bible translations and commentaries seem to take for granted that “Wonderful Counselor” is a single name. Motyer notes that the two names are “linguistically possible.” “The remaining nouns, however, are linked pairs, and this suggests that we should understand the first component to be ‘a Wonder of a Counsellor’.”[18]
3. Translate the text (if you are able to).
Here is my attempt to translate Isaiah 9:1-7. (I have translated in a rather literal and wooden way.)
9:1 For there is no gloom to her who had distress. At the former time he treated with contempt the land of Zebulun and the land of Naphtali, but at the later time he has honored the way of the sea, beyond the Jordan, Galilee of the nations.
9:2 The people walking in darkness have seen a great light.
Those dwelling in the land of the shadow of death, a light has shone on them.
9:3 You have made great the nation,
you have increased joy for it.
They rejoice before you as with joy at the harvest,
as when they are glad when dividing the spoil.
9:4 For the yoke of his burden, the staff of his shoulder, the rod of his oppressor,
you have broken as on the day of Midian.
9:5 For every boot that marches shaking, and every garment rolled in blood,
will be for burning, fuel for the fire.
9:6 For a child is born to us, a son is given to us,
and dominion will be on his shoulder.
And his name will be called,
Wonderful Counselor, Mighty God,
Father Forever, Prince of Peace.
9:7 There will be no end of the increase of his dominion and of peace
upon the throne of David and upon his kingdom to establish it and support it
with justice and righteousness, from now on and forever.
The zeal of the Yahweh of armies will do this.
4. Analyze the structure of the text.
[Introductory verse, transitioning from the previous unit. God referred to in the third person.]
9:1 For there is no gloom to her who had distress.
At the former time
he treated with contempt the land of Zebulun and the land of Naphtali,
but at the later time
he has honored the way of the sea,
beyond the Jordan, Galilee of the nations.
[Address to God, describing past and future effects of the child’s coming.]
(1) 9:2 The people walking in darkness
have seen a great light.
Those dwelling in the land of the shadow of death,
a light has shone on them.
(2) 9:3 You have made great the nation,
you have increased joy for it.
They rejoice before you as with joy at the harvest,
as when they are glad when dividing the spoil.
(3) 9:4 For the yoke of his burden,
the staff of his shoulder,
the rod of his oppressor,
you have broken as on the day of Midian.
(4) 9:5 For every boot that marches shaking,
and every garment rolled in blood,
will be for burning, fuel for the fire.
[Announcement of the reason for these effects: the child’s coming.]
9:6 For a child is born to us,
a son is given to us,
[his rule:] and dominion will be on his shoulder.
[his names] And his name will be called,
Wonderful Counselor,
Mighty God,
Father Forever,
Prince of Peace.
[his future] 9:7 There will be no end of the increase of his dominion and of peace
upon the throne of David and upon his kingdom
to establish it and support it
with justice and righteousness,
from now on and forever.
The zeal of the Yahweh of armies will do this.
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“Qr.” stands for the Hebrew Qere, which means “to be read.” This is what the Jewish scholars known as the Masoretes thought was the correct reading, in spite of the fact that the text did not read that way. “Tg.” refers to the Targum (an Aramaic translation or paraphrase of this passage). “Kt.” stands for the Hebrew Ketib, which means, “it is written.” This is what the appeared in the Hebrew text. “Vg.” is the Latin Vulgate. The “LXX” is the Greek translation of the Bible known as the Septuagint. The Lexham Textual Notes on the Bible in Logos Bible Software also favor the reading “increased its joy” in verse 3, which is found in the Qere and the Targum. ↑
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https://biblehub.com/commentaries/isaiah/9-1.htm, accessed 10/4/19. ↑
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Roberts, 149. ↑
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http://ecmarsh.com/lxx/Esaias/index.htm, accessed 9/20/19 ↑
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Brannan, Rick, and Israel Loken. The Lexham Textual Notes on the Bible. Bellingham, WA: Lexham Press, 2014. Lexham Bible Reference Series, on Isaiah 9:2 ↑
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http://dss.collections.imj.org.il/isaiah#9:1, accessed 9/20/19. ↑
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Roberts, J. J. M. First Isaiah: A Commentary. ed. Peter Machinist. Minneapolis, MN: Fortress Press, 2015. Hermeneia Commentary 144. ↑
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Ibid. 141. ↑
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https://biblehub.com/commentaries/isaiah/9-7.htm, accessed 10/8/19. ↑
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https://biblehub.com/commentaries/isaiah/9-1.htm, accessed 10/4/19. ↑
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Oswalt, John N. The Book of Isaiah, Chapters 1–39. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986. The New International Commentary on the Old Testament. 231. ↑
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https://biblehub.com/commentaries/isaiah/9-1.htm, accessed 10/4/19. ↑
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Ibid., 144, 148. ↑
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Oswalt, John N. The Book of Isaiah, Chapters 1–39. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1986. The New International Commentary on the Old Testament. 230. ↑
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Ibid. 240. ↑
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https://biblehub.com/commentaries/isaiah/9-6.htm, accessed 10/5/19. ↑
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Ibid. ↑
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Motyer, J. Alec. Isaiah: An Introduction and Commentary. Vol. 20. Downers Grove, IL: InterVarsity Press, 1999. Tyndale Old Testament Commentaries. 101. ↑