בס”ד
INTRODUCTION
When engaging in discussions with christians, one often hears the claim that Jews themselves acknowledge in their own Tanakh (Bible) that J’sus is G-d and that the Trinity is a Jewish concept, despite Jews denying this. One of the verses frequently cited to support this assertion is
Isaiah 9:5. In these verses, we read:
| 5 For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joets-el-gibbor-Abi-ad-sar-shalom; | ה כִּי-יֶלֶד יֻלַּד-לָנוּ, בֵּן נִתַּן-לָנוּ, וַתְּהִי הַמִּשְׂרָה, עַל-שִׁכְמוֹ; וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ, אֵל גִּבּוֹר, אֲבִי-עַד, שַׂר-שָׁלוֹם. |
The claim by some christians is that this verse refer to J’sus, highlighting titles such as “Mighty G-d” and “Eternal Father.” However, when examining the context and grammar of this verse, a different meaning emerges from the Hebrew text.
The Language and Context of Isaiah 9:5
In the Jewish translation of Isaiah 9:5, the text uses past tense:
“For a child has been born to us” (יֻלַּד-לָנוּ) and “his name has been called” (וַיִּקְרָא שְׁמוֹ) – verbs that clearly indicate that the event has already occurred.
Rabbi Tovia Singer points out that the verb forms in this verse align with other occurrences in the Tanakh where it is clear that the event being described took place in the past, such as in Genesis 4:26 and Genesis 10:21:
| 26 And to Seth, to him also there was born a son; and he called his name Enosh; | וּלְשֵׁת גַּם-הוּא יֻלַּד-בֵּן, וַיִּקְרָא אֶת-שְׁמוֹ אֱנוֹשׁ |
| 21 And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born. | כא וּלְשֵׁם יֻלַּד, גַּם-הוּא: אֲבִי, כָּל-בְּנֵי-עֵבֶר–אֲחִי, יֶפֶת הַגָּדוֹל. |
These verses demonstrate that the Hebrew verbs “יֻלַּד” (born) and “וַיִּקְרָא” (called) in these passages refer to past events. This is consistent with the “waw conversivum” (reversing ו) phenomenon in Biblical Hebrew, where a ו placed before a verb changes its tense. In such cases, a verb in the past tense becomes future tense, and a verb in the future tense becomes past tense. This linguistic feature is evident in many places in the Tanakh, see also for example Genesis 12:4, Genesis 27:22, and Genesis 29:11.
What Do the Names in Isaiah 9:5 Mean?
The christian claim that these verses describe J’sus is often based on the names given to the future king: “Wonderful Counselor,” “Mighty G-d,” “Eternal Father,” and “Prince of Peace.” However, in Jewish tradition, names describing G-d are often used to emphasize the attributes or the power of a leader, without implying that the person is divine.
In Jewish tradition, we see many names that reference G-d, which are merely reflections of the relationship between the person and G-d or the qualities derived from G-d. For example, consider Jewish names such as:
- Hezkiah – The Almighty G-d
- Gedaliah – G-d is Great
- Tovia – Goodness of G-d
- Eliezer – G-d is my help
- Jehoiada – Knowledge of G-d
The word “El” (G-d) is frequently used in Jewish names, but this does not necessarily mean the person holds divine status. In Isaiah 9:5, the names can be understood as follows:
- Pele-joets (Wonderful Counselor) refers to the wise counsel that Hezekiah would provide.
- El-gibbor (Mighty G-d/ Mighty Hero) highlights the strength and power of King Hezekiah, as evidenced by his victory over the Assyrians and the protection G-d provided him during Sennacherib’s invasion. Rabbi Tovia Singer points out that this salvation is considered one of the greatest miracles for the Jewish people since the Exodus from Egypt.
- Avi-ad (Eternal Father) alludes to the enduring legacy of David’s dynasty through his reign.
- Sar-shalom (Prince of Peace) refers to the peace this king would bring, as demonstrated by the stability he established in Judah after the siege of Jerusalem.
These titles are thus metaphorical, reflecting the qualities and power of Hezekiah, not indicating divinity.
The Historical Context of Isaiah 9:5
The historical context of Isaiah 9:5 is crucial for understanding these verses. The prophecy was delivered during a time of great threat to the Kingdom of Judah from the Assyrian invasion. King Ahaz, the ruler of Judah at the time, was a wicked king, and the people longed for a righteous leader. The prophecy speaks of a future king, Hezekiah, who would bring justice and peace in contrast to the corrupt reign of Ahaz.
Hezekiah was born nine years before the prophecy and would later be recognized as a king who devoted himself to G-d, adhered to the Torah, and saved Judah from the Assyrians. In 2 Kings 19 and Isaiah 36-37, detailed accounts describe how G-d assisted Hezekiah in saving Jerusalem from the siege of King Sennacherib of Assyria—a salvation considered one of the greatest miracles for the Jewish people since the Exodus from Egypt.
The names in Isaiah 9:5 reflect the wonders and power of G-d that Hezekiah would experience. He would be a “Mighty G-d” in his ability to protect the people, an “Eternal Father” in the sense that his reign would perpetuate David’s dynasty, and a “Prince of Peace” through the stability and tranquility he would bring to Judah..
Conclusion
The notion that Isaiah 9:5 refers to Jesus or the Trinity is not merely a misinterpretation of the text from a Jewish perspective—it is antithetical to its true meaning and heretical to Jewish belief. The Hebrew language and historical context make it unequivocally clear that these verses refer to King Hezekiah, a righteous ruler chosen by G-d to deliver Judah from Assyrian threats. The titles attributed to him in the passage celebrate his leadership and divine mission, not divinity. To claim otherwise undermines the core tenets of Jewish monotheism and distorts the sacred meaning of the prophecy.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Sources
- Let’s Get Biblical by Rabbi Tovia Singer, Volume 1, Section V, pages 131-189.
- Isaiah 9:6 – Rabbi Tovia Singer: How the Church Twisted the Verse
- Biblical references: 2 Chronicles 32:22, Isaiah 36-37, 2 Kings 19, and 2 Chronicles 30:2.
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- For more detailed information on this topic, The Guide to Loshon Hakodesh by Rabbi Nachman Marcuson provides further insights. ↩︎
