Isaiah 9:6 Messiah God?

𝐈𝐬𝐚𝐢𝐚𝐡 𝟗:𝟔 𝐌𝐞𝐬𝐬𝐢𝐚𝐡 𝐆𝐨𝐝?

Mohamad Mostafa Nassar

Twitter@NassarMohamadMR

Isaiah 9:6 is one of the most favourite verse Christians love to bring-up for the deity of Jesus. According to Christian trinitarians, they believe Isaiah 9:6, without doubt proves that the person that is mentioned is Divine and is “Yahweh in Flesh.” We have to take a look and see what does the Hebrew words “El Gibor” mean, is “El Gibor” (‘Mighty God’, trinitarian translation) only used for God alone? Have humans been called by that name i.e “El” and “Gibor?” We shall find out. Here is the passage:

Isaiah 9:6 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.

If anyone just reads the above verse at face value it looks as if the person who is mentioned is indeed “God.” But if we take a closer look at the verse after a thorough examination, you would realise the verse does not say anything about the person being “God” at all! The words have been twisted and changed by Trinitarians and made it out as if it saying the person is “God in flesh.”

1. Is the Hebrew word “El gibor” only used for God?

What does the word “El” mean? Does the word “El” refer to God alone? Here is the following meanings for “El” from a Christian website:

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 [1]

Have you noticed the word “El” is NOT exclusively referred to Yahweh (God) alone. It is referred to ‘god-like’, ‘mighty men’, ‘men of rank’, ‘mighty heroes’ and even ‘angels’. If you read the following passage, Ezekiel 33:11, the term “El” is used for a 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.

According to the above verse, God (Yahweh) says he delivered the person in the “hand of the Mighty one” (el), i.e the Heathen king. So should we attribute divinity to the king, like the true “Elohim?” Obvious response from the Christian Missionary, when they have no leg to stand on, they would respond by saying: “no he cannot be the true ‘God’, since he is a human being.” This verse below you will notice the word “giborim” used in Plural.

Ezekiel 32:12 By the swords of the mighty (giborim) 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.

The following passage, has the words “El” and “gibor” together simultaneously:

Ezekiel 32:21 The strong (El) among the mighty (gibor) shall speak to him out of the midst of hell with them that help him: they are gone down, they lie uncircumcised, slain by the sword. [2]

Notice how the above verse (Ezekiel 32:21) has the exact words as Isaiah 9:6, but in plural. Since the words “El” and “gibor” are used simultaneously together, should the people referred to be Divine like Yahweh? Isaiah 9:6, and Ezekiel are both the same, except in Ezekiel 32:21 it is used in plural. If Christian trinitarians are so truthful and consistent, why don’t they write in their Bible translations “MIGHTY GODS” in capital letters for Ezekiel 32:21?

There are some trinitarians who will try to argue and say, ‘actually they are not ‘Gods’, since they were Gentiles, Heathen Kings.’ These type of arguments Apologists cling on to have no basis whatsoever. It doesn’t matter if the people were not believers, or were gentiles, heathens etc.

Fact of the matter is, they were called “Ele Giborim” (‘Mighty Gods’). If Apologists continue to say “Isaiah 9:6 proves the Child is God”, than Christian apologists, at-least be truthful with yourselves, and start making the heathen Kings GODS as well, since both passages, Isaiah 9:6, and Ezekiel 32:21 use the exact same words.

2. Isaiah 9:6 is not talking about a future prophecy

2. 1 JPS Isaiah 9:6 – For a Child has been born to us, a son has been given to us and authority has settled on his shoulders.

2. 2 NET Bible (2006) Isaiah 9:6 – For a child has been born to us, a son has been given to us. …

2. 3 The message Isaiah 9:6 – For a child has been born–for us! the gift of a son–for us! …

2. 4 Contemporary English version Isaiah 9:6 – A child has been born for us. We have been given a son…

2. 5 Lexham English Bible Isaiah 9:6 – For a child has been born for us; a son has been given to us. …

2. 6 New Century version Isaiah 9:6 – A child has been born to us; God has given a son to us. …

2. 7 The Empathised Bible Isaiah 9:6 – For, A Child, hath been born to us, A Son, hath been given to us…

2. 8 Young’s Literal Translation Isaiah 9:6 – For a Child hath been born to us, A Son hath been given to us…

How can Isaiah 9:6 be a prophecy of Jesus if the incident already took place, before the coming of the Messiah (Jesus)? Read the words at the start, “has been born to us, a son has.” Something that happened before Jesus, but somehow trinitarians try and argue that “this is a Prophecy of Jesus.” If something happened in the PAST, it happened in the past! You can’t try change its meaning and say:- “this is a Prophecy of the future.”

3. What Scholars say on Isaiah 9:6:

3. 1 Reverend. G. Buchanan:

–Mighty God]… the great (and) mighty God, Dt 10:17, Neh 9:32, Jer 32:18. The ambiguous of Ezekiel 32:21, the application of to Nebuchadnezzar in Ezekiel 31:11 and the fact, if it be such, that in the remaining three clauses of the name here the words are cstr. And gen., scarcely justify a departure from the obvious rendering mighty God in favour of god of a hero and still less a whittling down of the meaning of, to hero, so that the clause means no more than “mighty hero.”[3]

3. 2 T.R. Applebury and Paul T. Butler:

This child is also called ‘el gibor’, Mighty God. Literally God-Hero. One who overcomes, a victor, would be appropriate synonyms [4]

Reading the above scholarly statements, when ‘El gibor’ is used in Isaiah 9:6, for the child it only means: – ‘Mighty Hero’ or ‘Mighty Warrior’. And this is the correct way of translating the verse.

If Evangelists keep on insisting that ‘Mighty God’ is the correct translation for Isaiah 9:6, then they have to be consistent and also apply the same criteria for Ezekiel 32:21, and write ‘Mighty Gods’ instead of ‘Mighty Warrior’ for the heathen Kings. Remember, as I showed earlier, Isaiah 9:6 and Ezekiel 32 :21 have both got the same Hebrew words (El Gibor – El giborim), but yet trintarians translate Isaiah 9:6 as ‘MIGHTY GOD’ for the child. Yet, when it comes to Ezekiel, they write ‘Mighty Warrior’. This is not being consistent. This is lying and deliberately misleading people.

The previous three Scholars quoted are not the only ones that disagree with trinitarian translations for Isaiah 9:6. There are many Christian Scholars who also agree that Isaiah 9:6 when translated, it should be translated as ‘Mighty Hero’ or ‘Mighty Warrior’, not ‘Mighty God’! Let’s quote more Scholars:

3. 3 Biblical Scholar Arthur Samuel Peake:

‘Mighty God’. Better, divine warrior, (Heb. El Gibbor, literally, a God of a warrior). The term ‘El’ was not exclusively used of beings believed to be really divine (x. 21) but was employed also of men in whom, as invested with godlike power or authority… The expression Divine warrior describes the child as endued with superhuman prowess. [5]

3. 4 The revised English Bible who was planned and directed by representatives of:

The Baptist Union of Great Britain.
The Church of England
The Church of Scotland
The council of Churches of Wales
The Irish council of Churches
The London Yearly Meeting of the religious society of friends
The Methodist church of Great Britain
The Moravian Church in Great Britain and Ireland
The Roman Catholic Church in England and Wales
The Roman Catholic Church in Ireland
The Roman Catholic Church in Scotland
The Salvation Army
The United Reform Church
The Bible society
The National Bible Society of Scotland

Sixteen different Christian denominations, all came together and translated Isaiah 9:6:

“For a child has been born to us, a son is given to us; he will bear the symbol of dominion on his shoulder, and his title will be: Wonderful counsellor, Mighty Hero, Eternal Father, Prince of Peace” [6]

Sixteen different Christian denominations coming together and stating “el gibor” does not mean “Mighty God.” According to them”El gibor” means “Mighty hero” when used for Isaiah 9:6.

3. 5 Professor of Greek and New Testament, James Moffatt:

“For a child is born to us, a child has been given to us; the royal dignity he wears, and this the title bears – ‘A wonder of a counsellor, a divine hero, a father for all time, a peaceful prince’” [7]

In Jewish culture, if you read the Old Testament, there are many examples where people/prophets been called by “Godly” names. The Jewish study Bible:

Isaiah in Hebrew means “The Lord saves.”
Hezekiah means “The Lord strengthens.”
Merodach-baladan (Isaiah 39:1) means “the god Marduk has provided an heir.”

Straight after giving these examples (above), the “JSB” says the following on Isaiah 9:6:

“The name given to the child in this verse (Isaiah 9) does not describe that child or attribute divinity to him.”[8]

3. 6 Adolph Ernst Knoch:

Concordant Literal Version Isaiah 9:6 A son, he is given to us, and the chieftain-ship shall come to be on his shoulder and one shall call his name Marvelous counsel to the master shall he bring, unto the chief, well-being. [9]

3. 7 Ferrar Fenton Bible translation:

Isaiah 9:6 For a son has been born, a gift to us,- On his shoulder the princedom rests,- The wonderful Counsellor, call his NAME, GREAT LEADER, Time’s Father, the Prince of Peace! Now endless order and Peace shall spread O’er David’s Kingdom and throne.[10]

3. 8 Charles Thomson Bible translation:

Thomson’s Translation: Isaiah 9:5 away, and the rod which was over their neck. For he hath broken the rod of the exactor, as in the day of Madiam : for, with a renewal of friendship, they shall make compensation for every robe collected by deceit, and for every garment; and shall be willing to do so, if they were burned with fire : 6 because for us a child is born, and to us a son is given, whose government is on his own shoulder ; and his name is called, ” The Messenger of Great Counsel” For I will bring peace.[11]

3. 9. The Septuagint LXX translated by Sir Lancelot C.L. Brenton:

Isaiah 9:6 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. 7 His government shall be great, and of his peace there is no end: it shall be upon the throne of David, and upon his kingdom, to establish it, and to support it with judgement and with righteousness, from henceforth and forever. [12]

3. 10 Craig A. Evans:

“[cf. Isa 9:6], suggesting that the passage was understood in a messianic sense in the first century. The LXX seems to understand the passage in a messianic sense. We find in the Greek version a similar effort to AVOID applying to the Davidide divine epithets (‘and his name is called The Messenger of Great counsel’”).”[13]

We conclude from this section that Isaiah 9:6 should be translated as ‘Mighty Hero’ for the child. I have quoted more than 10 Scholars for the verse and they all agree that ‘Mighty Hero’ is the most appropriate translation for Isaiah 9:6.

4. Jesus: “Prince of Peace?”

4. 1 Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35″For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36 and a man’s enemies will be the members of his household. (Matthew 10:34-36)

4. 2 Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52 for from now on five members in one household will be divided, three against two, and two against three…” (Luke 12:51,52)

4. 3 And He said to them, “But now, let him who has a purse take it along, likewise also a bag, and let him who has no sword sell his robe and buy one. (Luke 22:36)

This next verse is very interesting indeed! Jesus will come back to murder:

“But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’ ” (Luke 19:27)

This above verse is something special. In the verse, Jesus describes himself to a “King” and getting to the main point, we see from the passage, when Jesus comes back the second time, whoever does not accept him as a King. He (Jesus) will slaughter them, mainly the Jews. How do we know Luke 19:27 is about Jesus, and that he will murder people for not accepting him as a King? Well let’s read the following Commentary on the Bible, by Mathew Henry. He writes:

“In the sentence passed upon them at his return: Those mine enemies bring hither, v. 27. When his faithful subjects are preferred and rewarded, then he will take vengeance on his enemies, and particularly on the Jewish nation, the doom of which is here read.

When Christ had set up his gospel kingdom, and thereby put reputation upon the gospel ministry, then he comes to reckon with the Jews; then it is remembered against them that they had particularly disclaimed and protested against his kingly office, when they said, We have no king but Cæsar, nor would own him for their king.

They appealed to Cæsar, and to Cæsar they shall go; Cæsar shall be their ruin. Then the kingdom of God appeared when vengeance was taken on those irreconcilable enemies to Christ and his government; they were brought forth and slain before him.

Never was so much slaughter made in any war as in the wars of the Jews. That nation lived to see Christianity victorious in the Gentile world, in spite of their enmity and opposition to it, and then it was taken away as dross. The wrath of Christ came upon them to the uttermost (1 Thess. ii. 15, 16), and their destruction redounded very much to the honour of Christ and the peace of the church. But this is applicable to all others who persist in their infidelity, and will undoubtedly perish in it.

Note, [1.] Utter ruin will certainly be the portion of all Christ’s enemies; in the day of vengeance they shall all be brought forth, and slain before him. Bring them hither, to be made a spectacle to saints and angels; see Josh. x. 22, 24. Bring them hither, that they may see the glory and happiness of Christ and his followers, whom they hated and persecuted.

Bring them hither, to have their frivolous pleas overruled, and to receive sentence according to their merits. Bring them, and slay them before me, as Agag before Samuel. The Saviour whom they have slighted will stand by and see them slain, and not interpose on their behalf. [2.]

Those that will not have Christ to reign over them shall be reputed and dealt with as his enemies. We are ready to think that none are Christ’s enemies but persecutors of Christianity, or scoffers at least; but you see that those will be accounted so that dislike the terms of salvation, will not submit to Christ’s yoke, but will be their own masters. Note, Whoever will not be ruled by the grace of Christ will inevitably be ruined by the wrath of Christ.[14]

Luke 19:27, contradicts Isaiah 9:6-7:

Isaiah 9:6 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. 7 Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.

Isaiah 9:6-7 says that the person will be called “Prince of Peace”, and that “Peace there will be no end”, and going further on, the verse states: “establishing and upholding it with justice and righteousness from that time on and forever.”

How could Jesus be the Prophesied Prophet in Isaiah 9:6, when he never came for Peace? Remember, it says he will reign forever in PEACE. Now we know Jesus will come back and slaughter people for not accepting him as a “King” over them. What sort of peaceful ruler is that, when he will be slaughtering people, just for not accepting him as a “King?” As we have read the evidences, it is clear that Isaiah 9:6 could not be a Prophesy of Jesus, since it contradicts verses from the New Testament

Br. Ibn Anwar made some beautiful arguments against “Prince of Peace” arguments Christians love bring up. Visit his article here: http://unveiling-christianity.org/2008/10/25/a-study-of-isaiah-96/

5. There is “one God” and there is none else besides Him:

The old Testament rejects the “Trinity”, it clearly states there is no god besides God, there is nothing equal to God. We see a lot of missionaries try justify Isaiah 9:6 as a bound rock foundation that God is a “Triune God.” If you take a closer look at the Old Testament, God (Yahweh) makes it clear that there is “no one besides him.” There is no Jesus, No Holy Spirit, just God! Read the following verses that teach pure Monotheism:

“To whom will you compare me? Or who is my equal?” says the Holy One. (Isaiah 40:25)
I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: (Isaiah 45:5)
I, even I, am the LORD; and beside me there is no saviour. (Isaiah 43:11)
Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. (Isaiah 44:8)
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, (Isaiah 46:9)
Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me. (Hosea 13:4)

Conclusion:

I went over Isaiah 9:6 thoroughly, the verse in no way refers to the child mentioned as being “God.” I showed evidences that people were called ‘Ele Giborim.’ How come none of the trinitarian Bible translators use the word “Mighty Gods” for the Heathen Kings in Ezekiel 32:21? This shows that Christian trinitarians have deceptively translated the words in Isaiah 9:6, to elevate the divinity of Jesus in the Old testament!

Last but not least, I showed that Isaiah 9:6 could not be a Prophecy of Jesus, since it clearly states that the ruler will ‘REIGN FOREVER IN PEACE’. Meaning, he would not kill people. But as I showed, Jesus will come back and slaughter people, just for not accepting him as ‘King’ over them. Showing that the verse does not refer to Jesus. [15]

(3) – “Influential rabbi teaches would-be Israeli soldiers: Genocide is a mitzvah” (17th April 2018), http://mondoweiss.net/2018/04/influential-soldiers-genocide/

References:

[1] http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H410&t=KJV
[2]http://www.blueletterbible.org/search/translationResults.cfm?Criteria=mighty%2A+H410&t=KJV
[3] The international critical commentary on the Holy scripture of the Old and New Testament, Reverend. G. Buchanan, professor of Hebrew. page 173
[4] T.R. Applebury and Paul T. Butler Bible study text Book series :Isaiah volume 1. page 173
[5] Arthur Samuel Peake A commentary on the Bible) 1920. page 443
[6] The revised English Bible with Apocrypha page 497
[7] http://thefactsaboutislam.blogspot.co.uk/2011/03/dr-james-moffatt-on-isaiah-96-and.html
[8] The Jewish study Bible page 802
[9] Adolph Ernst Knoch, Concordant Literal Version http://www.concordant.org/version/
[10] Ferrar Fenton Bible http://thetencommandmentsministry.us/ministry/ferrar_fenton/bible/425
[11] Thomson’s Translation Charles Thomson’s English Translation of the Greek Septuagint (LXX) Bible http://thetencommandmentsministry.us/ministry/charles_thomson/isaiah
[12] The Septuagint LXX: Greek and English by Sir Lancelot Charles Lee Brenton (1807-1862) originally published by Samuel Bagster & Sons, Ltd., London, 1851] http://www.ccel.org/bible/brenton/
[13] Craig A. Evans. Jesus and His Contemporaries: Comparative Studies page 174
[14] http://www.ccel.org/ccel/henry/mhc5.Luke.xx.html
[15] “Carrying his sword upon his Shoulder, this is probably a reflection of Isaiah 9:5 (‘and the government shall be upon his shoulder’) Al-Din wa-l-dawla fi ithbat nubuwwat al-Nabiyy Muhammad [Ed. Adil Nuwayhid. Beirut, 1973], by Ali al-Tabari Ibn Rabban, page 146 – 147)

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