Isaiah 9:6 Weighs Whether The Messiah Is God (Christian Position) Or A Mere Mortal(Judaic View)

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!

Christ's Atonement and the Rapture Found in the Dead Sea Scrolls

By Goodreads Author Eli of Kittim

The extant texts found at Qumran in the 1940s and '50s bear further revelations in regard to the coming of a rejected Messiah. As we reexamine these timeless manuscripts, we will focus our attention exclusively on the so-called 4Q541 Fragment. This text contains many eschatological themes often found in the New Testament, such as the rejection and suffering of a messianic figure, his atonement for the people of his generation, the rapture of the faithful, a thematic equivalent to the wrath of the Lamb, the end of all evil, and possibly the Messiah’s resurrection from the dead. The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).

Based on the linguistic and thematic material, the context of the 4Q541 Fragment is indisputably eschatological, that is to say, concerned with the final events of human history. We should also point out that there is a thematic consistency with regard to the use of the pronoun "he," which is scattered throughout the text, so that the identity of this person remains uniform. So, let's examine the text. In column 4, fragment 3, it is said that “The fire shall be kindled in all the corners of the earth."  As a textual comparison, the Bible says: “But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare" (2 Peter 3:10). Column 4, fragment 3 reads: "Upon the darkness it will shine," meaning the "light" of God. It is reminiscent of John 1:5, which refers to the coming of the Messiah, Jesus Christ, as the light of God: "The light shines in the darkness, and the darkness has not overcome it." In fact, in Column 4, fragments 3 and 4 seem to suggest that the timeline of this event is set for the end of human history, when all evil will be banished from the earth: “Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land." This future time period, characterized by peace on earth, is mentioned numerous times in the Bible. The prophet Isaiah refers to it thusly:

"They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore" (2:4).

The idea that "the darkness will pass away (4) [from] the earth" at the end of days, and not before,  is particularly evident in another Dead Sea Scroll,  to wit, the famous War Scroll, otherwise known as 1QM. This text references a great battle that will ensue between the forces of light and those of darkness at the final point of time.

Another indication that the 4Q541 Fragment is referring to the so-called "last days" can be found in Column 5, Fragment 1. This fragment is obviously referring to the "sons" of God, and  explicitly mentions that "(3) Some of his sons shall walk... (4) They shall be gathered to the Heav[enly Beings]..." The thematic and linguistic correspondence between this fragment and certain New Testament passages regarding the "rapture" of the faithful is unmistakable! By comparison, the New Testament uses the exact same word "gathered" to suggest the "rapture" (i.e., the ascension of physical beings into heaven): “Concerning the coming of our Lord Jesus Christ and our being gathered to him ..." (2 Thess. 2:1). The notion of the rapture, as illustrated in the 4Q541 Fragment, is virtually identical in the New Testament text:

"We who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever" (1 Thess.  4:17).

Thus, physical beings "shall be gathered to the Heav[enly Beings ]..." This idea is echoed in the New Testament:

"In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality" (1 Cor. 15:52-53).

However,  if in fact the 4Q541 Fragment is referring to the "eschaton" (i.e., the end of human history), does it have anything to say concerning the timeline of the Messiah? The answer is, yes! The context and content of Column 4 are obviously related to the rest of the 4Q541 thematic material, and therefore suggest that the referenced messianic figure is contemporaneous with the "generation" of those who "shall be gathered to the Heav[enly Beings]..." In that regard, Column 4 expounds on the idea of a rejected messianic figure who will make an atonement (i.e., a "sacrifice") for all the people of his generation. However,  mention is made that "He will overthrow his evil generation" and that "there will be [great wrath]." This is reminiscent of "the wrath of the Lamb" at the end of days, referenced in the book of Revelation:

"They called to the mountains and the rocks, 'Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb!'" (6:16).

Column 4 goes on to say that "When he arises ... the people will ... be confounded." The question is,  where does he arise from? The text is unclear,  but given that there is a glaring thematic correspondence between the eschatological content and context of the 4Q541 text and that of the Bible, it seems fairly obvious that it is not referring to anything other than a resurrection! Compare Isaiah 2:19:

"Men will go into caves of the rocks And into holes of the ground Before the terror of the LORD And the splendor of His majesty, When He arises to make the earth tremble."

Another biblical translation renders it thusly: “when he rises to terrify the earth" (ESV). This is a conspicuous allusion to the Messiah, whose resurrection signifies the end of all evil and the commencement of Judgment. Let's read what Column 4 actually says:

"(1)... his Wisdom [will be great.] He will make atonement for all the children of his generation. He will be sent to all the sons of (2) his [generation]. His word shall be as the word of Heaven and his teaching shall be according to the will of God. His eternal sun shall burn brilliantly. (3) The fire shall be kindled in all the corners of the earth. Upon the Darkness it will shine. Then the Darkness will pass away (4) [from] the earth and the deep Darkness from the dry land. They will speak many words against him. There will be many (5) [lie]s. They will invent stories about him. They will say shameful things about him. He will overthrow his evil generation (6) and there will be [great wrath]. When he arises there will be Lying and violence, and the people will wander astray [in] his days and be confounded."

There are also other literary considerations concerning the 4Q541 text that were not addressed, such as its thematic correspondence to the portrait of Jesus in the gospels, as can be readily seen in the reference to one who is guiltless, but who nevertheless undergoes scourging and affliction. Column 5 (Fragment 5) says: "(1)... and those who are grieved concerning... (2) your ju[dgment] but you will not be gui[lty]... (3) the scourging of those who afflict you... (4) your complaint (?) will not fail and all... (5) your heart be[fore]... " Mention is also made of  a crucifixion, and a "nail," which are arguably literary references to the crucifixion of Jesus. Column 6 reads:

"(1) God [will set] right error[s]... [He will judge] revealed sins... (2) Investigate and seek and know how Jonah wept. Thus, you shall not destroy the weak by wasting away or by [crucif]ixion... . (3) Let not the nail touch him. Then you shall raise up for your father a name of rejoicing and for all of your brothers a [firm] Foundation. (4)... You shall see and you shall rejoice in the Eternal Light and you will not be one who is hated (of God)."

In summary, the 4Q541 Fragment, like the War Scroll, seems to contain a prophecy of the end of days. Similar to Isaiah Chapter 53, the central theme centers around the idea of a rejected and suffering messianic figure whose teaching will come from heaven, and "according to the will of God. His eternal sun shall burn brilliantly" (Column 4,  fragment 2). Within an eschatological context, it is said that he will make an atonement for all the people of his generation. By comparison, the New Testament says that Jesus will sacrifice himself for humanity's sins "Once in the end of the world": “Once in the end of the world hath he appeared to put away sin by the sacrifice of himself" (Hebrews 9:26). In addition, the 4Q541 text refers to an end time period when this messianic figure will arise (presumably from the dead), and unleash his wrath,  thereby putting an end to all evil in the world. It also mentions that mortals will be transported to heaven (i.e., "rapture").

In the final analysis, the messianic thematic correspondence between the 4Q541 Fragment and the New Testament is undeniable! What is more, according to the 4Q541 text, the timeline regarding the coming of this Messiah is set for the end of days, when all of this world's darkness will be obliterated, and all evil overthrown.    

A Biblical Study of the Sequence of End-time Events

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Multiple Allusions to Christ in the Dead Sea Scrolls

Researched by Eli of Kittim

The translation is derived from The Dead Sea Scrolls Uncovered by Robert H. Eisenman and Michael Owen Wise (1992, Element Books).

The Messianic Apocalypse (4Q521) (Plate 1)

Fragment 1

Column 2 (1)[… The Hea]vens and the earth will obey His Messiah, (2) [… and all th]at is in them. He will not turn aside from the Commandments of the Holy Ones. (3) Take strength in His service, (you) who seek the Lord. (4) Shall you not find the Lord in this, all you who wait patiently in your hearts? (5) For the Lord will visit the Pious Ones (Hassidim) and the Righteous (Zaddikim) will He call by name. (6) Over the Meek will His Spirit hover, and the Faithful will He restore by His power. (7) He shall glorify the Pious Ones (Hassidim) on the Throne of the Eternal Kingdom. (8) He shall release the captives, make the blind see, raise up the do[wntrodden.] (9) For[ev]er will I cling [to Him …], and [I will trust] in His Piety (Hesed, also ‘Grace’), (10) and [His] Goo[dness…] of Holiness will not delay … (11) And as for the wonders that are not the work of the Lord, when He … (12) then He will heal the sick, resurrect the dead, and to the Meek announce glad tidings. (13) … He will lead the [Holly Ones; He will shepherd [th]em; He will do (14) … and all of it …

Fragment l

Column 3 (1) and the Law will be pursued. I will free them … (2) Among men the fathers are honored above the sons … (3) I will sing (?) the blessing of the Lord with his favor … (4) The 1[an]d went into exile (possibly, rejoiced) every-wh[ere…] (5) And all Israel in exil[e (possibly ‘rejoicing’) …] (6) … (7) …

The Son Of God Text (4Q246) (Plate 4)

 Column 2

(1) He will be called the son of God; they will call him son of the Most High. Like the shooting stars (2) that you saw, thus will be their Kingdom. They will rule for a given period of year[s] upon (3) the earth, and crush everyone. People will crush people, and nation (will crush) nation, (4) until the people of God arises and causes everyone to rest from the sword. (5) His Kingdom will be an Eternal Kingdom, and he will be Righteous in all his Ways. He [will jud]ge (6) the earth in Righteousness, and everyone will make peace. The sword shall cease from the earth, (7) and every nation will bow down to him. As for the Great God, with His help (8) he will make war, and He will give all the peoples into his power; all of them (9) He will throw down before him. His rule will be an Eternal rule, and all the boundaries …