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Does Isaiah 9:6 call the Messiah God?

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A common verse often used by evangelicals is that of Isaiah chapter nine verse six, according to them, this is a clear prophecy of Jesus in the Jewish Bible, and not only is it a prophecy of Jesus the Messiah, but that it also explicitly teaches that the Messiah would be God, and therefore Jesus must be God.

Here is what Isaiah 9:6 says:

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, The mighty God, The everlasting Father, The Prince of Peace. 

So according to this verse, the one who is to be born, whom evangelicals believe to be the Messiah, shall be called the mighty God, and so this must mean the Messiah is God after all the verse just said the person would be called the mighty God, how more explicit can it get?

At face value it might seem that the person is indeed called God, yet a careful examination of the verse shows that the text does NOT refer to this person as God, meaning the all powerful one and only true God. Rather when we analyze the text, we find that the text has been mistranslated by Trinitarians, something that has sadly become common amongst many of them when translating the Jewish Bible.

As we all know Isaiah was an Israelite prophet, and the book of Isaiah was written in Hebrew, therefore we should go to the Hebrew language and see what the actual term of “mighty God” is in the Hebrew language.

When we do consult the Hebrew language we find that in Hebrew the term mighty God in Hebrew is said as the following, with the following meanings:

 

 el Gibbor

Now what does the word ‘el’ mean in Hebrew? Does the word ‘el’ in Hebrew refer to the mighty and true God alone, such as Yahweh? Well let us see the definition of the word ‘el’:

1)god, god-like one, mighty one

a)mighty men, men of rank, mighty heroes

b)angels

c)god, false god, (demons, imaginations)

d)God, the one true God, Jehovah

2)mighty things in nature

3)strength, power

So notice, the word ‘el’ can refer to mighty men, men of high rank, and angels. Hence the word el does not exclusively mean the one and true God, though it can mean the one and true God, that’s not it’s sole meaning and has a vast number of other meanings.

In fact if one reads Ezekiel chapter 31 verse 11 we see that the same language is used on a tyrannical king:

Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one (el) of the heathen

If one goes and consults the Hebrew one will find that the term used here is the same to that of Isaiah 9:6. So is this king the one and only true God as well?

Another thing to notice is how for Ezekial, the translators don’t say mighty God, but they now translate it as mighty one, that right there is the trickery mentioned earlier, Trinitarians simply translate certain texts in a dishonest way to project their beliefs.

To make matters worst the exact phrase el Gibbor is used in the plural in Ezekiel 32 verse 12, we read:

By the swords of the mighty will I cause thy multitude to fall, the terrible of the nations, all of them: and they shall spoil the pomp of Egypt, and all the multitude thereof shall be destroyed

As the Christian ministry of Biblical Unitarian writes:

The phrase translated "Mighty God" in Isaiah 9:6 in the NIV in the Hebrew, el gibbor. That very phrase, in the plural form, is used Ezekiel 32:21 where dead "heroes" and mighty men are said, by the figure of speechpersonification, to speak to others. The phrase in Ezekiel is translated "mighty leaders" in the NIV, and "the strong among the mighty" in the KJV and NASB. The Hebrew phrase, when used in the singular, can refer to one "mighty leader" just as when used in the plural it can refer to many "mighty leaders."


So we have established that the term mighty God, ‘el gibbor’ is not an exclusive name or term for God alone.

So therefore we must ask ourselves on what basis have the Trinitarian scholars mischievously translated the term into Mighty God, god with a capital G as if to refer to the true and all mighty God?

No Jew ever believed that the Messiah would be God, and the context of Isaiah 9 doesn’t even support the idea that verse 6 was making reference to the one and true God. The context of

Isaiah 9 is about the Messiah and what he will do, as the ministry of Biblical Unitarian note:

The context illuminates great truth about the verse, and also shows that there is no justification for believing that it refers to the Trinity, but rather to God's appointed ruler. The opening verse of the chapter foretells a time when "there will be no more gloom for those in distress." All war and death will cease, and "every warrior's boot. will be destined for burning" (v. 5). How will this come to pass? The chapter goes on: "for to us a child is born and to us a son is given" (v. 6). There is no hint that this child will be "God," and reputable Trinitarian scholars will assert that the Jews of the Old Testament knew nothing of an "incarnation." For them, the Messiah was going to be a man anointed by God. He would start as a child, which of course Yahweh, their eternal God, could never be. And what a great ruler this man would grow to be: "the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty Hero, Father of the Coming Age, Prince of Peace." Furthermore, "he will reign on David's throne (v. 7), which could never be said of God. God could never sit on David's throne. But God's Messiah, "the Son of David," could (Matt. 9:27, et al). Thus, a study of the verse in its context reveals that it does not refer to the Trinity at all, but to the Messiah, the son of David and the Son of God.

So therefore a more accurate translation of Isaiah 9:6 should call the Messiah a mighty hero, or a mighty man.

The Trinitarians have no basis in translating ‘el Gibbor’ as mighty GOD with a capital G.


Another thing we have to ask ourselves is that if Isaiah 9:6 was clearly calling the Messiah the mighty God, then why is that no Jewish community in the time of Isaiah, or after the time of Isaiah, interpreted Isaiah 9:6 this way? Why were there no Jews who looked to Isaiah 9:6 and concluded by saying “ah yes this verse teaches the Messiah is God”. If it was that clear, then surely Jews would’ve have believed it right? But there was not a single Jewish community who believed as such! Is that a mere coincidence?

So in conclusion, Isaiah 9:6 does not call the Messiah the mighty God, Trinitarian translators have simply played with the translation to suit their own Trinitarian beliefs. 

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