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Isaiah 9:6 Weighs Whether the Messiah is God (Christian Position) or a Mere Mortal (Judaic View)
By Author Eli of Kittim
I will present three examples from Isaiah Chapter 9 and verse 6 (which illustrate the Messiah’s Divinity) to demonstrate that the Hebrew text is not referring to a person of mere human origin, as Judaism suggests.
Let me introduce the first point of my argument. In Isaiah Chapter 9 and verse 6, the Hebrew word פֶלֶא “pele” (Strong’s H6382) is derived from the term “pala’,” which means “a miracle”– a marvellous wonder; as in the phrase “signs and wonders" (cf. Exod 15:11; Psalm 77:11, 14; Psalm 78:12; Psalm 88:10). Therefore, the standard English translation of the Hebrew term פֶלֶא “pele” as merely “wonderful” (in Isaiah 9:6) is not entirely accurate or adequate because it fails to address the nuances of this expression, which suggest that this child is associated with miracles and wonders! In other words, the term “pele” (Hb. פֶלֶא “Wonder”) implies that this is no ordinary child (not your typical human being), thereby suggesting the possibility of his divine or supernatural origin.
Secondly, Isaiah 9:6 says that this “son” (Hb. בֵּ֚ן “ben”; Strong’s H1121 i.e., “messianic child”) is called “mighty” (Hb. גִּבּוֹר “gibbor” Strong’s H1368) “God” (Hb. אֵ֣ל “el” Strong’s H410). The attribution of the phrase “mighty God” to the Messiah confirms the previous allusion regarding his ability to work wonders while admitting of no doubt or misunderstanding that this appellation of Messiah implies he is indeed God incarnate!
Thirdly, in Isaiah 9:6, the Messiah is called “the Prince” (Hb. שַׂר־ “sar” Strong’s H8269), “the everlasting” (Hb. עַד “ad” derived from “adah,” which means “perpetuity,” “continually,” or “eternally” Strong’s H5703). In other words, this “son” that “is given” to us as a gift (Hb. נִתַּן־ “nit·tān” Strong’s H5414) is from everlasting! As a supplemental observation, compare Micah 5:2 regarding the Messiah, “whose origin is from of old, from ancient days.”
Similarly, in Daniel 7:14 it is said that the Messiah’s kingdom is “everlasting” (Hb. עָלַם֙ “alam” Strong’s H5957), thus presumably reinforcing the notion that the Messiah (Hb. בַּר אֱנָשׁ “bar enash” i.e., “son of man” Dan 7:13) is himself everlasting. That’s why Isaiah 2:19 and Zephaniah 1:7 seemingly refer to the Messiah as “Lord” (Hb. יְהוָה֙ “Yhvh”), and why Zechariah 12:10 suggests that God (Hb. אֵלַ֖י “El”) himself is looked upon by those who pierce him, followed by a world-wide mourning in the last days.
No wonder John 1:1-2 tells us categorically that the “Word” (Gk. Λόγος “Logos” i.e., Christ) is God:
“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”
The author of Colossians contributes to this discussion by stating that Christ (i.e., “Messiah” or the Anointed One) “is the image of the invisible God” (1:15).
This is precisely why the great messianic prince named Michael is likened to God in Daniel 12:1 (Hb. מִיכָאֵל “Mikael” i.e., “Who is like God?” Strong’s H4317), and why the name of the messianic child in Isaiah 7:14 is “Immanuel” (עִמָּנוּאֵל i.e., God is with us).
Conclusion
Isaiah 9:6 in the original Hebrew text paints a divine picture of the Messiah, unlike the one erroniously drawn by traditional Judaism of a mere human being!
The Trinity in the Hebrew Bible
By Author Eli Kittim
Despite the misleading objections of Judaism and Islam to the Christian concept of the Trinity, there is compelling evidence that a multiplicity of divine persons exists in the Hebrew Bible, as we find in Prov. 30.3-4, Gen. 35.1-7, as well as in Gen. 31.10-13, in which the Angel of the Lord is identified as God, no less! Note also the multi-personal God in Eccles. 12:1 (YLT):
“Remember also thy Creators in days of thy youth.”
Similarly, there are 2 YHWHs in Genesis 19.24 in the Hebrew text:
“Then the Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven.”
There are actually 2 persons called YHWH in the above verse. One YHWH is on the earth, standing nearby Sodom and Gomorrah. The other YHWH is in the heavens. It is reminiscent of the two Lords in Psalm 110.1:
“The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool.' “
In another mysterious passage, the creator of heaven and earth is speaking and surprisingly ends his speech by saying, “the Lord God has sent me." Isaiah 48.12--16 reads:
“Listen to me, O Jacob, and Israel, whom I called: I am He; I am the first, and I am the last. My hand laid the foundation of the earth, and my right hand spread out the heavens;
when I summon them, they stand at attention.
Assemble, all of you, and hear! Who among them has declared these things?
The Lord loves him; he shall perform his purpose on Babylon, and his arm shall be against the Chaldeans.
I, even I, have spoken and called him, I have brought him, and he will prosper in his way.
Draw near to me, hear this! From the beginning I have not spoken in secret, from the time it came to be I have been there.
And now the Lord God has sent me and his spirit.”
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While critics of the Triune God use Deut. 6:4 (The Shema) as a declaration of monotheism, this verse may also refer to a plurality of divine persons within the singular Godhead. The verse essentially reads:
Hear Israel, Yahweh Elohenu Yahweh is one.
It Mentions God 3 times and then declares that he [is] one (echad). Besides mentioning God 3 times, the verse also uses the plural form ĕ·lō·hê·nū to suggest numerically more than one person. It’s tantamount to saying, Israel, pay attention to my declaration about our God: one plus one plus one equals one (or 3 in 1)! Or, Yahweh, Elohenu, Yahweh = One (monotheism)! Elohenu is a noun - masculine plural construct - first person common plural.
Moreover, notice that Yahweh is not called qadosh (singular for ‘holy’) but qə·ḏō·šîm (plural) in Joshua 24.19 as well as in Prov. 9.10:
“The commencement of wisdom is the fear of Jehovah, And a knowledge of the Holy Ones is understanding.”
Hence the plurality in the meaning of the Hebrew term for God, which is “Elohim" (Gen. 1.1), not to mention the multiplicity of divine persons in Gen. 1.26, "Let US make man in OUR image" (emphasis added).
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As for the distinction of the third person of the Trinity, namely, the Holy Spirit, besides 2 Sam. 23.2-3, read Isaiah 63.10-11:
“But they rebelled and grieved his holy spirit; therefore he became their enemy; he himself fought against them. Then they remembered the days of old, of Moses his servant. Where is the one who brought them up out of the sea with the shepherds of his flock? Where is the one who put within them his Holy Spirit . . . ?”
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Conclusion
Thus, the above-mentioned verses in the Hebrew Scriptures clearly support the theological concept of a multi-personal God——that is to say, a plurality of persons within the singular Godhead, otherwise known as the Trinity, which comprises three persons but one being: One God, yet three coeternal, consubstantial persons (hypostases). These three persons are said to be distinct, yet are nevertheless one "substance, essence or nature" (homoousios).
In other words, the Hebrew Scriptures further substantiate the theological notion of the triune God.
Are the So-Called “gods” of the Old Testament Angels or Men?
By Author Eli Kittim 🎓
“Is it not written in your law, ‘I said, you are
gods'? “ (Jn 10.34).
Are the gods Human?
First, whatever the exegesis might be, and regardless of the diverse interpretations, it is certainly NOT the case that we’re all gods, equal to Jesus and God the father, the co-creators (Jn 1.1-3; Heb. 1.1-2).
That is not the authorial intent of the term “gods” in Jn 10.34, nor Jesus’ explanation of it, where he actually appeals to the Old Testament terminology regarding the “sons of god” (vv. 34-36) in order to apply it to his particular status as the unique Son of God (Υἱὸς τοῦ Θεοῦ SBLGNT).
Second, the notion that the term “gods” refers to men is refuted by both the Masoretic and LXX texts which suggest that these are rulers and powers in God’s kingdom, namely, the angelic host. For instance, in Genesis 6.2, “the sons of god” (בְנֵי־ ḇə·nê הָֽאֱלֹהִים֙ hā·’ĕ·lō·hîm) are clearly fallen angels.
Third, Ephesians 3.10 speaks of “rulers and authorities in the heavenly realms.” Ephesians 6.12 says:
our struggle is not against flesh and blood,
but against the rulers, against the
authorities, against the powers of this dark
world and against the spiritual forces of evil
in the heavenly realms.
Ephesians 1.21 differentiates Jesus (God) from all other heavenly powers, indicating that he’s “above all rule and authority, power and dominion, and every name that is invoked, not only in the present age but also in the one to come.” These then are the rulers and powers in high places, the sons of Elohim who are called “gods” in Ps 82.6, not men.
Psalm 82
The Greek text of the Septuagint from the LCL Brenton edition/“translation” of Psalm 82 (Ps. 81 LXX) reads as follows:
1 Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ. . . . 6 ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ῾Υψίστου πάντες· 7 ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνήσκετε καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. 8 ἀνάστα, ὁ Θεός, κρίνων τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσι.
NRSV translation
1 God has taken his place in the divine council; in the midst of the gods he holds judgment: . . . 6 I say, "You are gods, children of the Most High, all of you; 7 nevertheless, you shall die like mortals, and fall like any prince." 8 Rise up, O God, judge the earth; for all the nations belong to you!
First, notice that just like the angelic host who are called “sons of God” in Gen. 6.2, in Ps. 82 the term “gods” does not imply deity but rather being “children of the Most High” (v. 6) or υἱοὶ ῾Υψίστου (LXX). Second, if they are in fact “gods,” divine as it were, why then will they “die like mortals” (v. 7)? That would contradict their divine status. What is more, the text DOES NOT say that they ARE mortals, but that they will die AS IF they were mortals. The text seems to be addressing the evil angelic host that rebelled against God the most high. Besides, if they were in fact mortals, why would they die “like” mortals? The analogy only works if they were something other than mortals and are being compared to mortals. You don’t say to a mortal that you’re going to die like a mortal. That’s a given if he’s a mortal. You can only use this language if the person is something other than a mortal.
Question: So if these beings are neither divine nor mortal, then what are they?
Answer: part of the angelic hierarchy of rulers and powers.
The clue is given in the very first verse of Psalm 82:
Ο ΘΕΟΣ ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ
δὲ θεοὺς διακρινεῖ (LXX).
Translation:
God has taken his place in the divine
council; in the midst of the gods he holds
judgment.
Question: When did God Almighty ever summon the judges & rulers of Israel in his presence for a divine council?
Answer: Never!
The phrase συναγωγῇ θεῶν (divine council; in the midst of the gods) can only refer to heavenly places. Thus, the idea that the term “gods” refers to men is unwarranted and without merit!
It’s also important to note that the use of the word “gods” as a reference to human beings in the Old Testament is rare.
God versus gods: Elohim versus elohim
The language of 1 Chronicles 5.25 is one which pits “God” against “gods,” which in the Hebrew language is actually Elohim versus elohim. Since Biblical Hebrew is an “aspectual” language, it’s the *context* that determines the meaning:
But they transgressed against the God
[Elohim] of their ancestors, and prostituted
themselves to the gods [elohim] of the
peoples of the land, whom God [Elohim]
had destroyed before them.
The Septuagint sets it up as the God of their fathers (ἐν Θεῷ/ὁ Θεὸς πατέρων αὐτῶν) versus the gods of the peoples of the earth (θεῶν τῶν λαῶν τῆς γῆς).
In 2 chron. 32.17, “the Lord the God of Israel [Yahweh Elohim]” or the “God [Elohim] of Hezekiah” is pitted against the “gods [elohim] of the nations.” The LXX distinguishes the terms as the Lord God of Israel/God of Hezekiah (Κύριον Θεὸν ᾿Ισραὴλ/Θεὸς ᾿Εζεκίου) versus the gods of the nations of the earth (οἱ θεοὶ τῶν ἐθνῶν τῆς γῆς). So despite the fact that identical words are used for both one God and many gods, the difference is clear based on the context. For example, in Deuteronomy 12.31, “the Lord your God [Yahweh Elohim]” is distinguished from “their gods [elohim].” Similarly, the LXX differentiates the terminology as your God (Θεῷ σου), which refers to the true God, versus their gods (θεοῖς αὐτῶν), which is elsewhere depicted as the false gods or idols. Notice that the designation “gods” in all these examples is not a reference to humans.
Another way to distinguish Yahweh Elohim from all the other elohim is that he is addressed as the “God of gods” (Θεὸς θεῶν LXX) in Dan 2.47, and elsewhere as the “creator” or the “most high” (Deut. 32.15; Gen. 14.22). Even though the Hebrew term elohim is sometimes translated as “judges” in Exodus 22.8, 9, nevertheless the LXX clarifies that those who are said to judge do so in the presence of God (ἐνώπιον τοῦ Θεοῦ). Hence the reference is to God, not men.
Eloha Versus El
Eloha could refer to a True or a false god. To determine which is which, it all depends on the context. For example, Deut. 32.15 is clear that this is a reference to (אֱל֣וֹהַ ’ĕ·lō·w·ha), the God of Israel, the creator who made him (עָשָׂ֔הוּ ā·śā·hū). The LXX clarifies this Eloha as the God who made him (Θεὸν τὸν ποιήσαντα αὐτὸν), as well as the God of his salvation (Θεοῦ σωτῆρος αὐτοῦ). In Deut 32.17 there’s a difference between Eloha (אֱלֹ֔הַ God) and elohim (אֱלֹהִ֖ים gods). The Septuagint presents the dichotomy as one God (Θεῷ) versus many gods (θεοῖς). Although in 2 Chronicles 32.15 ’ĕ·lō·w·ha (אֱל֙וֹהַ֙) is used as “god,” but not as the true God, in Nehemiah 9.17 ’ĕ·lō·w·ah (אֱל֨וֹהַּ) is now the true God (Θεὸς LXX). In fact, in Ps. 114.7 ’ĕ·lō·w·ah (אֱל֣וֹהַּ) is the God of Jacob (τοῦ Θεοῦ ᾿Ιακὼβ LXX). So context is king!
El, on the other hand, is usually a reference to the Almighty, but the term could also be used to refer to both God or god. For example, in Gen. 14.18 Melchizedek is priest of God (לְאֵ֥ל el) most high (עֶלְיֽוֹן׃ el·yō·wn), which in vv. 19-20 is associated with the God of Abram (Αβραμ τῷ Θεῷ τῷ ὑψίστῳ LXX). But in verse 22 he is identified as יְהוָה֙ Yah·weh God (אֵ֣ל el) most high. The Septuagint confirms this viewpoint as it says in v. 18 that Melchizedek is a priest of God most high (Μελχισεδέκ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου). In verse 22, the LXX calls God, the most high, the creator of heaven and earth (τὸν Θεὸν τὸν ὕψιστον, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν). In Gen. 16.13, Yahweh (yhvh is the proper name of the God of Israel) is also the el (which depending on the context can be interpreted either as sg. God or pl. gods) or the true God (ὁ Θεὸς LXX). In Gen 17.1 Yahweh appeared to Abram and said I am el Shadday (the almighty). However, the LXX renders it simply as your God (ὁ Θεός σου). Gen. 21.33 renders *Yahweh el olam* as Yahweh God the eternal (Θεὸς αἰώνιος LXX).
So, we should not be confused by the terms used for God simply because they’re sometimes used to refer to false gods. The context will always indicate which is which. The name Yahweh especially differentiates God most high from all other gods. But, as you can clearly see from our brief study, the term “gods” can only be applied to the heavenly host, not to human beings!
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Is It Clobbering Time? The Ambiguity of Lev. 18:22 – Queer Bible Hermeneutics
Malachi 3:10
Bring the full tithe into the storehouse, and let there be food in My House, and thus put Me to the test—said GOD of Hosts. I will surely open the floodgates of the sky for you and pour down blessings on you;
