Week 26: Yitro Haftarah – “A Child Called God”
Isaiah 6:1-13, 9:1-7 – The Child Called Mighty God
ABOUT THIS HAFTARAH READING
- Torah Portion: Yitro (Exodus 18:1-20:23)
- Haftarah Reading: Isaiah 6:1-7:6, 9:5-6 (Ashkenazi tradition)
- Date for 2026: February 7, 2026
- Primary Messianic Focus: Isaiah 9:6 – “For to us a child is born… and his name shall be called… Mighty God”
Why This Haftarah is Paired With Yitro:
Connection: Both readings feature the overwhelming presence of God:
- Torah (Yitro): God descends on Mount Sinai with thunder, lightning, trumpet blast, smoke. The people tremble and beg Moses to speak to them instead of God (Exodus 20:18-19)
- Haftarah (Isaiah 6): Isaiah sees the Lord on His throne, seraphim crying “Holy, holy, holy,” temple shaking, smoke filling the house
Theme: Human inability to stand in God’s direct presence + the need for a mediator
ISAIAH’S VISION AND COMMISSION (ISAIAH 6:1-13)
The Throne Room Vision (6:1-4)
Context: King Uzziah has died (740 BC). Political uncertainty. Isaiah sees a vision that changes everything.
Key Elements:
- The Lord seated on a throne, “high and lifted up”
- The train of His robe fills the temple
- Seraphim (six-winged beings) surrounding the throne
- Crying “Holy, holy, holy is the LORD of hosts”
- The doorposts shake at their voices
- House filled with smoke
Significance: This is a theophany—direct vision of God’s glory. Isaiah’s response: “Woe is me! I am ruined!” (v. 5)
Purification and Commission (6:5-8)
- Isaiah’s confession: “I am a man of unclean lips, dwelling among a people of unclean lips, and my eyes have seen the King, the LORD of hosts!”
- Purification: Seraphim touches his lips with burning coal from the altar. “Your guilt is taken away, your sin atoned for.”
- The Call: “Whom shall I send? Who will go for us?” Isaiah’s response: “Here I am! Send me.”
- Note the plural: “Who will go for us?” (Hebrew: לָנוּ, lanu). Jewish commentators see this as “royal we” or God + His angelic court. Christians see Trinitarian hint.
The Hard Mission: Making People Blind (6:9-10)
The Commission:
“Go, and say to this people: ‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.”
This is one of the most quoted passages in the New Testament:
- Matthew 13:14-15 – Jesus quotes this after teaching in parables
- Mark 4:12 – Jesus explains why He speaks in parables
- Luke 8:10 – To the disciples about the mysteries of the kingdom
- John 12:40 – After Jesus performs signs but people don’t believe
- Acts 28:26-27 – Paul quotes this to Jews in Rome who reject his message
- Romans 11:8 – Paul references it regarding Israel’s hardening
Key Point: The same pattern Isaiah saw—seeing but not perceiving, hearing but not understanding—was happening again in Jesus’ day. And Paul says it’s STILL happening.
How Long, O Lord? (6:11-13)
Isaiah’s question: “How long, O Lord?”
God’s answer: Until:
- Cities lie waste without inhabitant
- Houses without people
- Land is utterly desolate
- The LORD removes people far away
- Forsaken places are many
But then the hope (v. 13):
“And though a tenth remain in it, it will be burned again, like a terebinth or an oak, whose stump remains when it is felled. The holy seed is its stump.”
Fulfillment:
- Exile: Babylonian exile (586 BC), Roman destruction (70 AD), 2,000 years of diaspora
- The Stump: The remnant preserved
- Today: Israel back in the land (1948), thriving, rebuilt after desolation
Mark Twain’s Description of Desolate Israel (1867)
Source: The Innocents Abroad by Mark Twain, Chapter 56
Full Quote:
“Of all the lands there are for dismal scenery, I think Palestine must be the prince. The hills are barren, they are dull of color, they are unpicturesque in shape. The valleys are unsightly deserts fringed with a feeble vegetation that has an expression about it of being sorrowful and despondent… It is a hopeless, dreary, heart-broken land… Palestine sits in sackcloth and ashes. Over it broods the spell of a curse that has withered its fields and fettered its energies… Palestine is desolate and unlovely… A desolate country whose soil is rich enough, but is given over wholly to weeds—a silent mournful expanse… We never saw a human being on the whole route… There was hardly a tree or shrub anywhere. Even the olive and the cactus, those fast friends of a worthless soil, had almost deserted the country.”
Link to Full Text or click image above: https://www.gutenberg.org/files/3176/3176-h/3176-h.htm
Significance: This describes the fulfillment of Isaiah 6:11-12. The land WAS utterly desolate for centuries. But verse 13 promised a remnant, a holy seed, a stump that would sprout again.
Today: Israel is one of the most agriculturally advanced nations on earth. Desert blooms. Cities thrive. The people have returned. Which means according to Isaiah 6:13, eyes should be opening.
ISAIAH 9:1-7 – THE GREAT LIGHT AND THE CHILD
Context: The Great Light (9:1-5)
Isaiah 9:1-2:
“But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.”
Geography: Zebulun, Naphtali, Galilee—northern Israel. (Link to 12 Tribe Map)
Fulfillment: Matthew 4:13-16 explicitly quotes this passage when Jesus begins His ministry in Galilee:
“And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: ‘The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles—the people dwelling in darkness have seen a great light.'”
Timing: 700 years after Isaiah wrote it.
The Child Is Born (9:6-7) – Full Text Analysis
Isaiah 9:6 (Hebrew with transliteration):
כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי־עַד שַׂר־שָׁלוֹם
Ki-yeled yullad-lanu, ben nittan-lanu; vattehi hammisrah al-shikmo, vayyiqra shemo Pele Yo’etz, El Gibbor, Avi-Ad, Sar-Shalom.
English (ESV):
“For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
THE FOUR NAMES – DETAILED HEBREW ANALYSIS
NAME 1: PELE YOETZ (פֶּלֶא יוֹעֵץ) – “Wonderful Counselor”
Hebrew Breakdown:
- Pele (פֶּלֶא) = Wonder, miracle, something beyond human capability
- Yoetz (יוֹעֵץ) = Counselor, advisor, one who gives counsel
Other uses of “Pele” in Tanakh:
- Judges 13:18 – The angel of the LORD says his name is “Pele” (beyond understanding)
- Psalm 77:14 – “You are the God who works wonders (pele)”
- Psalm 78:12 – God did “wonders (pele)” in Egypt
Significance: Not just wise advice, but supernatural, miraculous counsel. This child’s wisdom will be beyond human.
NAME 2: EL GIBBOR (אֵל גִּבּוֹר) – “Mighty God”
This is the controversy.
Hebrew Breakdown:
- El (אֵל) = God (short form of Elohim)
- Gibbor (גִּבּוֹר) = Mighty, strong, warrior, hero
Critical Point: This EXACT phrase “El Gibbor” appears elsewhere in Isaiah to describe YHWH Himself:
Isaiah 10:21:
“A remnant will return, the remnant of Jacob, to the mighty God (El Gibbor).”
Same prophet. Same book. Same Hebrew term. Used for YHWH.
Other uses of “El Gibbor” in Tanakh:
- Deuteronomy 10:17 – “For the LORD your God is God of gods and Lord of lords, the great, the mighty (El Gibbor), and the awesome God”
- Jeremiah 32:18 – “O great and mighty God (El Gibbor) whose name is the LORD of hosts”
- Nehemiah 9:32 – “Now therefore, our God, the great, the mighty (El Gibbor), and the awesome God”
The Problem for Jewish Interpreters: This is not “a mighty hero” or “God-like” or “godly.” This is the SAME term used exclusively for YHWH.
Either:
- Isaiah made a catastrophic error calling a human child “God”
- This child is unique—God in human form
- The grammar needs to be reinterpreted (modern Jewish approach)
NAME 3: AVI AD (אֲבִי־עַד) – “Everlasting Father”
Hebrew Breakdown:
- Avi (אֲבִי) = My father / Father
- Ad (עַד) = Everlasting, eternal, forever, perpetuity
The Paradox: How can a child be called father? And not just any father—the everlasting father?
Possible interpretations:
- Christian view: This child is eternal—has always existed as “Father” in the Trinity
- Jewish counter: “Father of eternity” meaning “founder of a lasting dynasty”
- Jewish counter: Part of God’s name who names the child (grammar reinterpretation)
Problem with “father of eternity” interpretation: Hebrew construction is “Avi Ad” (father OF eternity) not “Av le-Ad” (father FOR eternity). The grammar supports “Everlasting Father” as a divine title, not “founder of lasting dynasty.”
NAME 4: SAR SHALOM (שַׂר־שָׁלוֹם) – “Prince of Peace”
Hebrew Breakdown:
- Sar (שַׂר) = Prince, ruler, leader, captain
- Shalom (שָׁלוֹם) = Peace, wholeness, completeness, welfare, prosperity
This is the LEAST controversial name because:
- It doesn’t claim divinity
- Meshiach is expected to bring peace
- Even modern Jewish translations keep this as the child’s name
The Nature of Shalom: Not just absence of war, but:
- Complete restoration
- Universal harmony
- Economic prosperity
- Physical health
- Spiritual wholeness
- Right relationships
Isaiah 9:7 – The Endless Government:
“Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore.”
Key phrases:
- “No end” (אֵין־קֵץ, ein-qetz) = infinite, unlimited
- “Forevermore” (עַד־עוֹלָם, ad-olam) = for eternity
This eliminates historical candidates like Hezekiah because their governments DID end. This must be an eternal ruler.
ANCIENT JEWISH SOURCES ON ISAIAH 9:6
1. TARGUM JONATHAN (1st-2nd Century AD)
Source: Targum Jonathan on the Prophets is an Aramaic paraphrase of the Prophets used in synagogues when Hebrew was no longer the common language.
Targum Jonathan on Isaiah 9:6 (English translation):
“A child has been born to us, a son has been given to us, who has taken the Torah upon himself to guard it; and his name has been called by the One who gives wonderful counsel, the Mighty God, He who lives forever: ‘Messiah,’ in whose days peace shall increase upon us.”
Available at: https://www.sefaria.org/Targum_Jonathan_on_Isaiah.9.6
Key Points:
- ✅ Explicitly calls the child “Messiah” (משיחא, Meshicha in Aramaic)
- ⚠️ Changes the grammar to avoid directly calling the child “Mighty God”—instead, says these names are given BY the Mighty God
- ✅ Still identifies this as a Messianic prophecy
Significance: Even though the Targum changes the grammar to protect monotheism, it STILL identifies this passage as about the Messiah. The debate in ancient times wasn’t “Is this Messianic?” but “Who is this Messiah?”
2. TALMUD – SANHEDRIN 94A
Source: https://www.sefaria.org/Sanhedrin.94a
The Passage:
“And the Rabbis said: His name is ‘the leprous one of the house of Rabbi,’ as it is stated: ‘Indeed, our illnesses he bore and our pains he carried, yet we thought him to be plagued, smitten by God and afflicted’ (Isaiah 53:4). And still others say: His name is Hezekiah, as it is stated: ‘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’etz, El Gibbor, Avi Ad, Sar Shalom’ (Isaiah 9:5).”
Context: Rabbis debating what the Messiah’s name will be. Some suggest Hezekiah based on Isaiah 9:6.
Key Points:
- ✅ Ancient rabbis saw Isaiah 9:6 as Messianic
- 🤔 Debate was about which person fulfilled it (Hezekiah, suffering servant, etc.)
- ❌ Hezekiah problem: His government ended. Isaiah 9:7 says “no end.”
Also in Sanhedrin 94a: Discussion of whether Hezekiah could have been the Messiah. Some rabbis argued yes because of Isaiah 9:6. Others argued no because he didn’t bring world peace and his kingdom ended.
Modern scholarly analysis: https://www.sefaria.org/sheets/165326
3. MIDRASHIC REFERENCES
Midrash Mishle (Proverbs Midrash): Lists the names of the Messiah, includes reference to Isaiah 9:6 names.
Derech Eretz Zuta: Ancient rabbinic text that lists eight names of the Messiah, connects to Isaiah 9:6.
Pesikta Rabbati: Post-Talmudic midrash that discusses Messianic prophecies, includes Isaiah 9:6 in context of Messiah’s reign.
Key Pattern: Ancient Jewish sources consistently interpreted Isaiah 9:6 as Messianic. The modern Jewish reinterpretation (non-Messianic, or Hezekiah only) is a LATER development.
MODERN JEWISH RESPONSES TO ISAIAH 9:6
The Translation Change
Traditional Jewish Translation (pre-20th century): Matched Christian Bibles—all four names applied to the child.
Modern Jewish Translation (JPS, Chabad, etc.):
“For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, ‘the prince of peace.'”
The Grammar Change: By rearranging the sentence structure, only “Prince of Peace” becomes the child’s name. The other titles describe God who is doing the naming.
Critical Question: Why did this translation change happen in the 20th century? What necessitated reinterpreting a passage that had been read one way for 2,000+ years?
Source discussing the change: The Son Who is Called God in the Old Testament – Jews for Jesus
THE THREE MAIN MODERN JEWISH ARGUMENTS
ARGUMENT 1: Grammar Restructuring
The Claim: The Hebrew allows for reading the verse as: “The Wonderful Counselor, the Mighty God, the Everlasting Father calls his name ‘Prince of Peace.'”
The Response:
- Masoretic pointing doesn’t support this – The traditional vowel points and cantillation marks treat all four names as parallel, not hierarchical
- Ancient Jewish sources didn’t read it this way – Targum, Talmud, Midrash all saw multiple names for the child
- Modern change, not ancient reading – This grammatical reinterpretation emerged in response to Christian interpretation
Detailed grammatical analysis: https://www.biblicalunitarian.com/verses/isaiah-9-6
ARGUMENT 2: The Hezekiah Fulfillment
The Claim: Isaiah 9:6 was fulfilled by King Hezekiah, who brought reform and revival to Judah.
The Problems:
- Isaiah 9:7 says “no end to his government” – Hezekiah died, his kingdom ended
- World didn’t have peace under Hezekiah – Assyria still threatened, wars continued
- Even the Talmud debates this – Sanhedrin 94a shows rabbis were divided on whether Hezekiah qualified
Talmudic discussion: Some rabbis in Sanhedrin 94a argued Hezekiah could have been Messiah if he had brought complete peace. Others disagreed. The text is debating possibility, not confirming fulfillment.
ARGUMENT 3: Theophoric Names (“God-Bearing” Names)
The Claim: Many Israelite names include “El” (God) without making the person divine:
- Elijah (אֵלִיָּהוּ) = “My God is YHWH”
- Daniel (דָּנִיֵּאל) = “God is my judge”
- Ezekiel (יְחֶזְקֵאל) = “God strengthens”
Therefore “El Gibbor” could just be a throne name, not a divinity claim.
The Response:
- Construction is different – In theophoric names, “El” is part of a sentence about God. In Isaiah 9:6, “El Gibbor” is a standalone title
- No other king was called this – Show me one Israelite king who bore the title “Mighty God” as Hezekiah or any other king
- Isaiah uses the same phrase for YHWH – In Isaiah 10:21, “El Gibbor” unambiguously refers to God Himself
Detailed rebuttal: Is the Child Born in Isaiah 9 Messianic Prophecy or History!? – The Case for Messiah – ONE FOR ISRAEL Ministry
ANTI-MISSIONARY ORGANIZATIONS’ RESPONSES
Jews for Judaism
Main Arguments:
- Grammar can be restructured
- Hezekiah fulfillment
- Christian translation bias
- Mistranslation of Hebrew
Their article: https://jewsforjudaism.org/knowledge/articles/can-you-give-a-reason-why-jews-say-isaiah-96-does-not-refer-to-jesus
Key Quote:
“Christian theologians argue that the phrases ‘mighty God’ and ‘everlasting Father’ cannot be incorporated as part of a man’s name. Thus, they contend that Isaiah teaches that the Messiah has to be not only a man, but God as well. This belief, however, contradicts the tenets of the Jewish faith.”
Notice: They acknowledge the passage creates a theological problem for traditional Jewish monotheism.
Tovia Singer (Outreach Judaism)
Anti-missionary rabbi, frequently addresses Isaiah 9:6 in debates.
His main points:
- Past tense (“a child has been born”) means already fulfilled in Isaiah’s time
- Hezekiah is the fulfillment
- Christians mistranslate to support Trinity
- Hebrew grammar supports different reading
Response to past tense argument: Hebrew prophetic perfect—uses past tense to describe future events with such certainty it’s spoken of as already accomplished. Common in prophetic literature.
Tovia Singer videos on YouTube: Multiple debates and teachings on this topic
CHRISTIAN INTERPRETATION AND FULFILLMENT
Matthew’s Connection to Isaiah 9:1-2
Matthew 4:12-16:
“Now when he heard that John had been arrested, he withdrew into Galilee. And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: ‘The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles—the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.'”
Geography matches perfectly:
- Jesus begins ministry in Galilee
- Specifically in territory of Zebulun and Naphtali
- Matthew sees this as direct fulfillment 700 years later
The Four Names Applied to Jesus
1. Wonderful Counselor
Jesus’ Teaching:
- Matthew 7:28-29 – “The crowds were astonished at his teaching, for he was teaching them as one who had authority”
- John 7:46 – Temple guards sent to arrest Him return saying, “No one ever spoke like this man!”
- Luke 2:47 – At age 12, teachers in temple “amazed at his understanding and his answers”
Supernatural Wisdom:
- John 2:24-25 – “He knew what was in man”
- Mark 2:8 – “Immediately Jesus, perceiving in his spirit that they thus questioned within themselves…”
- Luke 5:22 – “Jesus perceived their thoughts”
2. Mighty God
Divine Claims:
- John 8:58 – “Before Abraham was, I AM” (using the divine name from Exodus 3:14)
- John 10:30 – “I and the Father are one”
- John 14:9 – “Whoever has seen me has seen the Father”
Divine Actions:
- Mark 4:39 – Calms the storm (only God controls nature)
- Mark 2:5-7 – Forgives sins (Pharisees correctly note: “Who can forgive sins but God alone?”)
- John 11:43-44 – Raises Lazarus from the dead
- Matthew 28:18 – “All authority in heaven and on earth has been given to me”
Divine Worship:
- Matthew 14:33 – Disciples worship Him
- John 20:28 – Thomas calls Him “My Lord and my God”
- Philippians 2:10-11 – Every knee will bow to Jesus
3. Everlasting Father
Eternal Pre-existence:
- John 1:1 – “In the beginning was the Word, and the Word was with God, and the Word was God”
- John 17:5 – “Glorify me in your own presence with the glory that I had with you before the world existed”
- Colossians 1:17 – “He is before all things, and in him all things hold together”
Father to Believers:
- Isaiah 63:16 – “You, O LORD, are our Father”
- John 14:18 – “I will not leave you as orphans; I will come to you”
- Hebrews 2:13 – “Behold, I and the children God has given me”
4. Prince of Peace
Peace Offering:
- John 14:27 – “Peace I leave with you; my peace I give to you”
- Romans 5:1 – “We have peace with God through our Lord Jesus Christ”
- Ephesians 2:14 – “He himself is our peace”
- Colossians 1:20 – “Making peace by the blood of his cross”
Future Universal Peace:
- Revelation 19:11-16 – Returns as conquering king
- Revelation 21:1-4 – New heaven and earth, no more death, crying, or pain
- Isaiah 2:4 / Micah 4:3 – Nations will beat swords into plowshares
The Government on His Shoulders (Isaiah 9:6-7)
Current Reign:
- Matthew 28:18 – All authority given to Him
- Ephesians 1:20-22 – Seated at right hand of God, all things under His feet
- Philippians 2:9-11 – God exalted Him, every knee will bow
Of the increase of His government there will be no end:
- Christianity: Largest religion on earth (2.4 billion followers)
- Spread to every nation, tribe, language
- 2,000 years and still growing
- No other movement in history matches this trajectory
Throne of David:
- Luke 1:32-33 – Angel tells Mary: “The Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end”
- Matthew 1:1 – Genealogy proves Davidic descent
- Acts 2:29-36 – Peter argues Jesus fulfills David’s throne prophecy
THE “WHY ARE MODERN RABBIS UNCOMFORTABLE?” QUESTION
Evidence of Discomfort/Controversy:
- Translation changes in 20th century – Dramatic restructuring of grammar not found in pre-modern Jewish translations
- Heavy focus by anti-missionary organizations:
- Jews for Judaism has extensive rebuttals
- Tovia Singer addresses it frequently
- Considered one of the “most problematic” passages for Jewish apologetics
- The theological problem it creates:
- If taken at face value, it claims a child will be called “Mighty God”
- This contradicts traditional Jewish understanding of strict monotheism
- Forces either: (a) reinterpret the text, or (b) accept possibility of God in human form
- Quote from blogger researching translations: “I can’t find anything pre-20th century in any version of the Tanakh that renders the verse that way” (referring to modern Jewish translation that splits the names) Source: Digging Deep: Isaiah 9:6 (5) | dacatchman
This suggests the modern translation is an apologetic response, not an ancient tradition.
ISAIAH 7:14 – BRIEF NOTE
The Verse:
“Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
Why mentioned in Yitro Haftarah: Some traditions include Isaiah 7:14 in the Haftarah reading for Yitro.
The Virgin/Almah Controversy:
- Hebrew: עַלְמָה (almah)
- Meaning: Young woman of marriageable age
- Jewish argument: Doesn’t necessarily mean virgin (that would be בְּתוּלָה, betulah)
- Christian response: Almah implies virginity in biblical usage; Septuagint (Greek OT translated by Jews) uses “parthenos” = virgin
Why NOT covered in detail in this video: Isaiah 7:14 is NOT part of the weekly Torah portion cycle for Messianic references. It’s a separate prophecy deserving its own deep dive.
Future series possibility: If enough viewers request it, could do a series on major Messianic prophecies NOT in the weekly reading cycle:
- Isaiah 7:14 (Virgin birth)
- Psalm 22 (Crucifixion psalm)
- Daniel 9:24-27 (70 weeks prophecy)
- Micah 5:2 (Bethlehem birthplace)
- Zechariah 12:10 (They will look on me whom they have pierced)
SCHOLARLY RESOURCES
Christian Sources Defending Messianic Interpretation:
- Jews for Jesus – Isaiah 9:6 Analysis
- The Messiah would be the Wonderful Counselor, Mighty God, Everlasting Father and Prince of Peace – Jews for Jesus
- Detailed grammatical analysis
- Addresses Jewish counter-arguments
- One For Israel – “Wonderful Counselor, Mighty God”
- https://www.oneforisrael.org/bible-based-teaching-from-israel/isaiah-96-wonderful-counselor-mighty-god/
- Written by Israeli Messianic Jews
- Hebrew language analysis
- Cultural context
- Dr. Michael Brown – Answering Jewish Objections to Jesus
- Volume 3: Messianic Prophecy Objections
- Comprehensive treatment of Isaiah 9:6
- Scholarly yet accessible
- Hebrew-English Interlinear:
- https://www.scripture4all.org/OnlineInterlinear/Hebrew_Index.htm
- See the Hebrew word-by-word
- Compare translations
Jewish Sources Arguing Against Christian Interpretation:
- Jews for Judaism – Isaiah 9:6
- Jews for Judaism | Can you give a reason why Jews say Isaiah 9:6 does
- Main anti-missionary organization
- Grammar argument, Hezekiah argument
- Outreach Judaism – Tovia Singer
- https://outreachjudaism.org/
- Videos and articles
- Radio show addressing Isaiah 9:6
- Chabad.org – Isaiah with Rashi Commentary
- https://www.chabad.org/library/bible_cdo/aid/15932/jewish/Chapter-9.htm
- Rashi’s medieval commentary
- Traditional Jewish interpretation
Academic/Neutral Sources:
- *Biblical Unitarian – Isaiah
- https://www.biblicalunitarian.com/verses/isaiah-9-6
- Non-Trinitarian Christian perspective
- Still sees it as Messianic
- Detailed Hebrew grammar discussion
- The Text This Week – Isaiah 9 Commentary
- http://www.textweek.com/prophets/isaiah9b.htm
- Multiple scholarly perspectives
- Bibliography of academic sources
COMPARISON OF TRANSLATIONS
Christian Translations (All agree on basic structure):
ESV:
“For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
NIV:
“For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
NASB:
“For a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.”
Jewish Translations (Modern reinterpretation):
JPS (Jewish Publication Society) 1985:
“For a child has been born to us, A son has been given us. And authority has settled on his shoulders. He has been named ‘The Mighty God is planning grace; The Eternal Father, a peaceable ruler.'”
Chabad.org (based on Judaica Press):
“For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, the prince of peace.”
Notice the dramatic difference:
- Christian: Four names for the child
- Modern Jewish: Only “Prince of Peace” for the child; other titles describe God who names him
Ancient Jewish Translation:
Targum Jonathan (Aramaic, 1st-2nd century AD):
“A child has been born to us, a son has been given to us, who has taken the Torah upon himself to guard it; and his name has been called by the One who gives wonderful counsel, the Mighty God, He who lives forever: ‘Messiah,’ in whose days peace shall increase upon us.”
Septuagint (Greek OT, 3rd-2nd century BC):
“For a child is born to us, and a son is given to us, whose government is upon his shoulder: and his name is called the Messenger of great counsel: for I will bring peace upon the princes, and health to him.”
(Note: Septuagint has its own translation issues, shows ancient interpreters also struggled with how to render the divine titles)
TIMELINE OF INTERPRETATIONS
8th Century BC: Isaiah writes the prophecy
3rd-2nd Century BC: Septuagint translators render it in Greek (struggle with divine titles)
1st-2nd Century AD: Targum Jonathan explicitly calls the child “Messiah”
1st Century AD: Jesus born, begins ministry in Galilee (Isaiah 9:1-2 territory)
1st Century AD: New Testament writers apply it to Jesus (Matthew 4:15-16)
2nd-5th Century AD: Talmud compiled, includes debate about Hezekiah and Isaiah 9:6 (Sanhedrin 94a)
11th Century AD: Rashi comments on Isaiah 9:6 (sees it as past fulfillment, likely Hezekiah)
Middle Ages: Jewish-Christian debates over Isaiah 9:6 intensify
19th Century: Traditional Jewish translations still aligned with Christian structure
20th Century: Modern Jewish translations dramatically restructure the grammar
21st Century: Anti-missionary organizations heavily focus on rebutting Christian interpretation
KEY QUESTIONS FOR CONSIDERATION
For Jewish Readers:
- Why did the translation change?
- Pre-20th century Jewish sources translated it similarly to Christian Bibles
- What necessitated the dramatic restructuring in modern times?
- Why did ancient Jewish sources see it as Messianic?
- Targum Jonathan calls the child “Messiah”
- Talmud debates whether Hezekiah fulfilled it
- Ancient rabbis clearly saw Messianic significance
- When and why did this interpretation change?
- How do you explain “El Gibbor”?
- Same term used for YHWH in Isaiah 10:21
- No other Israelite king ever bore this title
- How can a human child be called by God’s own name?
- What about Isaiah 9:7 – “no end”?
- If Hezekiah fulfilled it, why did his government end?
- Who has an eternal, never-ending kingdom?
- Why did Jesus quote Isaiah 6:9-10 six times?
- Was He claiming to be the subject of the very next major prophecy (Isaiah 9:6)?
- Why did the pattern of “seeing but not perceiving” repeat in His day?
For Christian Readers:
- How do you respond to the grammar argument charitably?
- Hebrew syntax can be complex
- Don’t dismiss Jewish scholars as dishonest—engage the actual grammar
- Can you explain why ancient Jews interpreted it Messianically even if modern ones don’t?
- This shows the debate isn’t “Christians vs. Jews” but “ancient Jewish reading vs. modern Jewish reading”
- What’s the connection between the child and the government?
- How does Jesus’ current reign fulfill “no end to His government”?
- What will the final fulfillment look like?
SUMMARY: WHAT DO WE ACTUALLY KNOW?
✅ FACTS EVERYONE AGREES ON:
- Isaiah prophesied this 700+ years before Jesus
- The prophecy is about a child who will rule
- Some titles in the passage are controversial
- Ancient Jewish sources interpreted it as Messianic
- Modern Jewish interpretation differs from ancient interpretation
- The passage has been central to Jewish-Christian debate for centuries
✅ WHAT ANCIENT JEWISH SOURCES SAY:
- Targum Jonathan: Explicitly calls the child “Messiah”
- Talmud Sanhedrin 94a: Debates whether Hezekiah could have been this Messiah
- Various Midrashim: Connect the passage to Messianic expectations
⚠️ WHERE INTERPRETATIONS DIVERGE:
Christian View:
- All four names apply to the child
- “El Gibbor” is a divine title proving the Messiah is God incarnate
- Fulfilled in Jesus—born in Bethlehem, ministry in Galilee, eternal kingdom
- Government still increasing (Christianity spreading worldwide)
Modern Jewish View:
- Grammar restructured so only “Prince of Peace” applies to child
- Other titles describe God who does the naming
- Fulfilled in Hezekiah (or awaiting future Messiah)
- Cannot be divine—strict monotheism prohibits God becoming human
Ancient Jewish View (Targum, Talmud):
- Child is Messiah
- Debate about identity (Hezekiah? Future figure?)
- Messianic significance clear, even if details debated
🤔 THE CENTRAL QUESTION:
Can a child be called “Mighty God“?
If YES: This is either blasphemy or the child is unique—God in human form.
If NO: The grammar must be reinterpreted, even though ancient sources didn’t read it that way.
The answer to this question determines everything.
FOR FURTHER STUDY
Recommended Reading Order:
- Start: Read Isaiah 6-9 in full context
- Then: Compare translations (Christian ESV/NIV vs. Jewish JPS/Chabad)
- Ancient sources: Read Targum Jonathan, Talmud Sanhedrin 94a
- Christian perspective: Jews for Jesus article, One For Israel article
- Jewish response: Jews for Judaism article
- Decide: Does “El Gibbor” mean what it appears to mean?
Questions to Ask Yourself:
If Jesus claimed to fulfill this, should we investigate His claims seriously
Why did ancient Jewish interpreters see this as Messianic?
What changed in modern Jewish interpretation and why?
Does the grammar naturally support the modern Jewish reading?
Can “El Gibbor” be anything other than a divine title given its usage elsewhere?
How does Jesus’ life, ministry, death, and resurrection align with these prophecies?
