{"id":20263,"date":"2024-11-29T16:01:32","date_gmt":"2024-11-29T15:01:32","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=20263"},"modified":"2025-08-19T12:28:10","modified_gmt":"2025-08-19T11:28:10","slug":"isaiah-95-6-the-jewish-interpretation-and-the-misleading-christian-interpretation","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/es\/isaiah-95-6-the-jewish-interpretation-and-the-misleading-christian-interpretation\/","title":{"rendered":"ISA\u00cdAS 9:5 \u2013 LA INTERPRETACI\u00d3N JUD\u00cdA Y LA INTERPRETACI\u00d3N CRISTIANA ENGA\u00d1OSA"},"content":{"rendered":"<p class=\"has-text-align-right\"><strong>\u05d1\u05e1 \"\u05d3<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">INTRODUCCI\u00d3N<\/h2>\n\n\n\n<p>Al conversar con cristianos, a menudo se escucha la afirmaci\u00f3n de que los propios jud\u00edos reconocen en su propio Tanaj (Biblia) que Jes\u00fas es Dios y que la Trinidad es un concepto jud\u00edo, a pesar de que los jud\u00edos lo niegan. Uno de los vers\u00edculos que se cita con frecuencia para respaldar esta afirmaci\u00f3n es<\/p>\n\n\n\n<p><a href=\"https:\/\/mechon-mamre.org\/p\/pt\/pt1009.htm\">Isa\u00edas 9:5<\/a>. En estos vers\u00edculos leemos:<\/p>\n\n\n\n<figure class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td><strong>5<\/strong>\u00a0Porque un ni\u00f1o nos ha nacido, un hijo nos ha sido dado, y el gobierno estar\u00e1 sobre sus hombros, y se llamar\u00e1 su nombre Pele-joets-el-gibbor-Abi-ad-sar-shalom;<br><br><\/td><td class=\"has-text-align-right\" data-align=\"right\"><strong>\u05d4<\/strong>&nbsp;&nbsp;\u05db\u05b4\u05bc\u05d9-\u05d9\u05b6\u05dc\u05b6\u05d3 <strong>\u05d9\u05bb\u05dc\u05b7\u05bc\u05d3<\/strong>-\u05dc\u05b8\u05e0\u05d5\u05bc, \u05d1\u05b5\u05bc\u05df \u05e0\u05b4\u05ea\u05b7\u05bc\u05df-\u05dc\u05b8\u05e0\u05d5\u05bc, \u05d5\u05b7\u05ea\u05b0\u05bc\u05d4\u05b4\u05d9 \u05d4\u05b7\u05de\u05b4\u05bc\u05e9\u05b0\u05c2\u05e8\u05b8\u05d4, \u05e2\u05b7\u05dc-\u05e9\u05b4\u05c1\u05db\u05b0\u05de\u05d5\u05b9; \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05e9\u05b0\u05c1\u05de\u05d5\u05b9 <strong>\u05e4\u05b6\u05bc\u05dc\u05b6\u05d0 \u05d9\u05d5\u05b9\u05e2\u05b5\u05e5<\/strong>, <strong>\u05d0\u05b5\u05dc \u05d2\u05b4\u05bc\u05d1\u05bc\u05d5\u05b9\u05e8<\/strong>, <strong>\u05d0\u05b2\u05d1\u05b4\u05d9-\u05e2\u05b7\u05d3<\/strong>, <strong>\u05e9\u05b7\u05c2\u05e8-\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd<\/strong>.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<p>Algunos cristianos afirman que este vers\u00edculo se refiere a Jes\u00fas, destacando t\u00edtulos como \u201cDios Poderoso\u201d y \u201cPadre Eterno\u201d. Sin embargo, al examinar el contexto y la gram\u00e1tica de este vers\u00edculo, surge un significado diferente del texto hebreo.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>El lenguaje y el contexto de Isa\u00edas 9:5<\/strong><\/h2>\n\n\n\n<p>En la traducci\u00f3n jud\u00eda de Isa\u00edas 9:5, el texto utiliza el tiempo pasado:<\/p>\n\n\n\n<p>\u201cPorque nos ha nacido un ni\u00f1o\u201d (\u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05dc\u05b8\u05e0\u05d5\u05bc) y \u201csu nombre ha sido llamado\u201d (\u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05e9\u05b0\u05c1\u05de\u05d5\u05b9), verbos que indican claramente que el evento ya ha ocurrido.<\/p>\n\n\n\n<p><a href=\"about:blank\">Rabino Tovia Singer<\/a> se\u00f1ala que las formas verbales en este vers\u00edculo se alinean con otras ocurrencias en el Tanaj donde est\u00e1 claro que el evento que se describe tuvo lugar en el pasado, como en <a href=\"https:\/\/mechon-mamre.org\/p\/pt\/pt0104.htm\">G\u00e9nesis 4:26<\/a> y <a href=\"https:\/\/mechon-mamre.org\/p\/pt\/pt0110.htm\">G\u00e9nesis 10:21<\/a>:<\/p>\n\n\n\n<figure class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td><strong>26<\/strong>&nbsp;Y a Set tambi\u00e9n le naci\u00f3 un hijo, y llam\u00f3 su nombre En\u00f3s.; <\/td><td class=\"has-text-align-right\" data-align=\"right\">\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05ea \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0 \u05d9\u05bb\u05dc\u05b7\u05bc\u05d3-\u05d1\u05b5\u05bc\u05df, \u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0 \u05d0\u05b6\u05ea-\u05e9\u05b0\u05c1\u05de\u05d5\u05b9 \u05d0\u05b1\u05e0\u05d5\u05b9\u05e9\u05c1<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<figure class=\"wp-block-table\"><table class=\"has-fixed-layout\"><tbody><tr><td><strong>21<\/strong>&nbsp;Y a Sem, padre de todos los hijos de Heber, hermano mayor de Jafet, tambi\u00e9n le nacieron hijos.<\/td><td class=\"has-text-align-right\" data-align=\"right\"><strong>\u05db\u05d0<\/strong>&nbsp;&nbsp;\u05d5\u05bc\u05dc\u05b0\u05e9\u05b5\u05c1\u05dd <strong>\u05d9\u05bb\u05dc\u05b7\u05bc\u05d3<\/strong>, \u05d2\u05b7\u05bc\u05dd-\u05d4\u05d5\u05bc\u05d0: \u05d0\u05b2\u05d1\u05b4\u05d9, \u05db\u05b8\u05bc\u05dc-\u05d1\u05b0\u05bc\u05e0\u05b5\u05d9-\u05e2\u05b5\u05d1\u05b6\u05e8\u2013\u05d0\u05b2\u05d7\u05b4\u05d9, \u05d9\u05b6\u05e4\u05b6\u05ea \u05d4\u05b7\u05d2\u05b8\u05bc\u05d3\u05d5\u05b9\u05dc.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n<p>Estos vers\u00edculos demuestran que los verbos hebreos \u201c\u05d9\u05bb\u05dc\u05b7\u05bc\u05d3\u201d (nacido) y \u201c\u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b0\u05e8\u05b8\u05d0\u201d (llamado) en estos pasajes se refieren a eventos pasados. Esto concuerda con el fen\u00f3meno \u201cwaw conversivum\u201d (\u05d5 invertida) en el hebreo b\u00edblico, donde una \u05d5 antes de un verbo cambia su tiempo. En tales casos, un verbo en pasado se convierte en futuro, y un verbo en futuro se convierte en pasado. Esta caracter\u00edstica ling\u00fc\u00edstica es evidente en muchos pasajes del Tanaj; v\u00e9anse tambi\u00e9n, por ejemplo, G\u00e9nesis 12:4, G\u00e9nesis 27:22 y G\u00e9nesis 29:1.<sup data-fn=\"c8ec3b5d-b841-4a44-a7a7-8e3484d6676b\" class=\"fn\"><a href=\"#c8ec3b5d-b841-4a44-a7a7-8e3484d6676b\" id=\"c8ec3b5d-b841-4a44-a7a7-8e3484d6676b-link\">1<\/a><\/sup>. <\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>\u00bfQu\u00e9 significan los nombres en Isa\u00edas 9:5?<\/strong><\/h2>\n\n\n\n<p>La afirmaci\u00f3n cristiana de que estos vers\u00edculos describen a Jes\u00fas se basa a menudo en los nombres dados al futuro rey: \u201cConsejero admirable\u201d, \u201cDios poderoso\u201d, \u201cPadre eterno\u201d y \u201cPr\u00edncipe de paz\u201d. Sin embargo, en la tradici\u00f3n jud\u00eda, los nombres que describen a Dios se suelen usar para enfatizar los atributos o el poder de un l\u00edder, sin implicar que la persona sea divina.<\/p>\n\n\n\n<p>En la tradici\u00f3n jud\u00eda, vemos muchos nombres que hacen referencia a Dios, los cuales son simplemente reflejos de la relaci\u00f3n entre la persona y Dios o de las cualidades que se derivan de \u00c9l. Por ejemplo, considere nombres jud\u00edos como:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Hezqu\u00edas<\/strong> \u2013 El Dios Todopoderoso<\/li>\n\n\n\n<li><strong>Gedal\u00edas<\/strong> \u2013 Dios es grande<\/li>\n\n\n\n<li><strong>Tovia<\/strong> \u2013 Bondad de Dios<\/li>\n\n\n\n<li><strong>Eliezer<\/strong> \u2013 Dios es mi ayuda<\/li>\n\n\n\n<li><strong>Joiada<\/strong> \u2013 Conocimiento de Dios<\/li>\n<\/ul>\n\n\n\n<p>La palabra &quot;El&quot; (Dios) se usa frecuentemente en los nombres jud\u00edos, pero esto no implica necesariamente que la persona tenga un estatus divino. En Isa\u00edas 9:5, los nombres pueden interpretarse de la siguiente manera:<\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><strong>Pele-joets (Maravilloso Consejero)<\/strong> se refiere al sabio consejo que Ezequ\u00edas proporcionar\u00eda.<\/li>\n\n\n\n<li><strong>El-gibbor (Poderoso Dios\/Poderoso H\u00e9roe)<\/strong> Destaca la fuerza y el poder del rey Ezequ\u00edas, como lo demuestra su victoria sobre los asirios y la protecci\u00f3n que Dios le brind\u00f3 durante la invasi\u00f3n de Senaquerib. El rabino Tovia Singer se\u00f1ala que esta salvaci\u00f3n se considera uno de los mayores milagros para el pueblo jud\u00edo desde el \u00c9xodo de Egipto.<\/li>\n\n\n\n<li><strong>Avi-ad (Padre Eterno)<\/strong> alude al legado perdurable de la dinast\u00eda de David a trav\u00e9s de su reinado.<\/li>\n\n\n\n<li><strong>Sar-shalom (Pr\u00edncipe de la Paz)<\/strong> Se refiere a la paz que traer\u00eda este rey, como lo demuestra la estabilidad que estableci\u00f3 en Jud\u00e1 despu\u00e9s del asedio de Jerusal\u00e9n.<\/li>\n<\/ul>\n\n\n\n<p>Estos t\u00edtulos son, pues, metaf\u00f3ricos, reflejando las cualidades y el poder de Ezequ\u00edas, y no indicando divinidad.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>El contexto hist\u00f3rico de Isa\u00edas 9:5<\/strong><\/h2>\n\n\n\n<p>El contexto hist\u00f3rico de Isa\u00edas 9:5 es crucial para comprender estos vers\u00edculos. La profec\u00eda se pronunci\u00f3 durante una \u00e9poca de gran amenaza para el reino de Jud\u00e1 debido a la invasi\u00f3n asiria. El rey Acaz, gobernante de Jud\u00e1 en aquel entonces, era un rey malvado, y el pueblo anhelaba un l\u00edder justo. La profec\u00eda habla de un futuro rey, Ezequ\u00edas, que traer\u00eda justicia y paz, en contraste con el reinado corrupto de Acaz.<\/p>\n\n\n\n<p>Ezequ\u00edas naci\u00f3 nueve a\u00f1os antes de la profec\u00eda y posteriormente ser\u00eda reconocido como un rey que se dedic\u00f3 a Dios, se adhiri\u00f3 a la Tor\u00e1 y salv\u00f3 a Jud\u00e1 de los asirios. En 2 Reyes 19 e Isa\u00edas 36-37, relatos detallados describen c\u00f3mo Dios ayud\u00f3 a Ezequ\u00edas a salvar a Jerusal\u00e9n del asedio del rey Senaquerib de Asiria, una salvaci\u00f3n considerada uno de los mayores milagros para el pueblo jud\u00edo desde el \u00c9xodo de Egipto.<\/p>\n\n\n\n<p>Los nombres en Isa\u00edas 9:5 reflejan las maravillas y el poder de Dios que Ezequ\u00edas experimentar\u00eda. Ser\u00eda un \u201cDios Poderoso\u201d por su capacidad para proteger al pueblo, un \u201cPadre Eterno\u201d en el sentido de que su reinado perpetuar\u00eda la dinast\u00eda de David, y un \u201cPr\u00edncipe de Paz\u201d por la estabilidad y la tranquilidad que traer\u00eda a Jud\u00e1.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\"><strong>Conclusi\u00f3n<\/strong><\/h2>\n\n\n\n<p>La idea de que Isa\u00edas 9:5 se refiere a Jes\u00fas o a la Trinidad no es simplemente una interpretaci\u00f3n err\u00f3nea del texto desde una perspectiva jud\u00eda, sino que es antit\u00e9tica a su verdadero significado y her\u00e9tica a la creencia jud\u00eda. El idioma hebreo y el contexto hist\u00f3rico dejan inequ\u00edvocamente claro que estos vers\u00edculos se refieren al rey Ezequ\u00edas, un gobernante justo elegido por Dios para liberar a Jud\u00e1 de las amenazas asirias. Los t\u00edtulos que se le atribuyen en el pasaje celebran su liderazgo y misi\u00f3n divina, no su divinidad. Afirmar lo contrario socava los principios fundamentales del monote\u00edsmo jud\u00edo y distorsiona el significado sagrado de la profec\u00eda.<\/p>\n\n\n\n<p><br><br><\/p>\n\n\n\n<p><strong>Por Angelique Sijbolts<br>Con agradecimiento al rabino Tani Burton por sus comentarios.<br><\/strong><\/p>\n\n\n\n<div class=\"wp-block-buttons is-layout-flex wp-block-buttons-is-layout-flex\"><\/div>\n\n\n\n<p><strong>Fuentes<\/strong><\/p>\n\n\n\n<ul class=\"wp-block-list\">\n<li><a href=\"https:\/\/outreachjudaism.org\/shop\/lets-get-biblical-expanded-2-volume-study-guide\/\"><em>Seamos b\u00edblicos<\/em><\/a> por el Rabino Tovia Singer, Volumen 1, Secci\u00f3n V, p\u00e1ginas 131-189.<\/li>\n\n\n\n<li><a href=\"https:\/\/www.youtube.com\/watch?v=B1JTb7qGwgI&amp;t=141s\"><strong>Isa\u00edas 9:6 \u2013 Rabino Tovia Singer: C\u00f3mo la Iglesia tergivers\u00f3 el vers\u00edculo<\/strong><\/a><\/li>\n\n\n\n<li>Referencias b\u00edblicas: <strong>2 Cr\u00f3nicas 32:22<\/strong>, <strong>Isa\u00edas 36-37<\/strong>, <strong>2 Reyes 19<\/strong>y <strong>2 Cr\u00f3nicas 30:2<\/strong>.<\/li>\n<\/ul>\n\n\n\n<p><a href=\"https:\/\/mechon-mamre.org\/index.htm\"><strong>Textos Mechon Mamre<\/strong><\/a><\/p>\n\n\n\n<p><br>Copyright, todos los derechos reservados. Si le ha gustado este art\u00edculo, le animamos a seguir difundi\u00e9ndolo.<\/p>\n\n\n\n<p>Nuestros blogs pueden contener textos\/citas\/referencias\/enlaces que incluyan material protegido por derechos de autor de <a href=\"https:\/\/mechon-mamre.org\/index.htm\" target=\"_blank\" rel=\"noreferrer noopener\">Mechon-Mamre.org<\/a>, <a href=\"https:\/\/aish.com\/\" target=\"_blank\" rel=\"noreferrer noopener\">Aish.com<\/a>, <a href=\"https:\/\/www.sefaria.org\/texts\" target=\"_blank\" rel=\"noreferrer noopener\">Sefaria.org<\/a>, <a href=\"https:\/\/www.chabad.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">Jabad.org<\/a>y\/o <a href=\"https:\/\/asknoah.org\/\" target=\"_blank\" rel=\"noreferrer noopener\">AskNoah.org<\/a>que utilizamos de acuerdo con sus pol\u00edticas.<\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><\/p>\n\n\n<ol class=\"wp-block-footnotes\"><li id=\"c8ec3b5d-b841-4a44-a7a7-8e3484d6676b\"> Para obtener informaci\u00f3n m\u00e1s detallada sobre este tema, la Gu\u00eda de Loshon Hakodesh del Rabino Nachman Marcuson proporciona m\u00e1s informaci\u00f3n. <a href=\"#c8ec3b5d-b841-4a44-a7a7-8e3484d6676b-link\" aria-label=\"Saltar a la referencia de la nota 1\">\u21a9\ufe0e<\/a><\/li><\/ol>","protected":false},"excerpt":{"rendered":"<p>\u05d1\u05e1&#8221;\u05d3 INTRODUCTION When engaging in discussions with christians, one often hears the claim that Jews themselves acknowledge in their own Tanakh (Bible) that J\u2019sus 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 [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":22847,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[{\"content\":\" For more detailed information on this topic, The Guide to Loshon Hakodesh by Rabbi Nachman Marcuson provides further insights.\",\"id\":\"c8ec3b5d-b841-4a44-a7a7-8e3484d6676b\"}]"},"categories":[4],"tags":[],"class_list":["post-20263","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-answers-for-christians"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v25.7 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>ISAIAH 9:5 - THE JEWISH INTERPRETATION AND THE MISLEADING CHRISTIAN INTERPRETATION - Sukkat Shalom B&#039;nei Noach<\/title>\n<meta name=\"description\" content=\"Let us follow the example of Isaac and Rebekah and not only pray in times of need, but always maintain an open connection with G-d.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/es\/isaiah-95-6-the-jewish-interpretation-and-the-misleading-christian-interpretation\/\" \/>\n<meta property=\"og:locale\" content=\"es_ES\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ISAIAH 9:5 - 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