top of page

Another Scripture that awaits to be seen in the light... (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 Angel of Great Counsel: for I will bring peace upon the princes, and health to him. (Isaiah 9:6) *This scripture easily links to


His government shall be great, and of his peace there is no end: upon the throne of David, and his kingdom, to establish it, and to support with judgment and with righteousness, from henceforth and forever. The seal of Jehovah of hosts shall perform this. (Isaiah 9:7)


Notice that the Angel of Great Counsel would bring Peace to those who take heed, but he would bring righteous judgement to those who refuse to listen or obey him. "I am sending an angel ahead of you to guard you on the way and to bring you into the place that I have prepared.  Pay attention to him, and obey his voice. Do not rebel against him, for he will not pardon your transgressions, because my name is in him." (Exodus 23:20-21)


Another rendition from the period of the second century, we see "ὅτι παιδίον ἐγενήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγεννήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελoς, < θαυμαστὸς σύμβουλος, Θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος· >*: ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν" (Isaiah 9:6) Some translators remove Angel and inserted Messenger to hide the identity of the person being sent in Isaiah 9:6 ἄγγελoς - ángelos - angel - See translation.


When translated reads, "for unto us a child was born, a son, and was given unto us, to whom the head was born upon his shoulder, and his name is called Angel of great counsel, < wonderful counsellor, mighty God, ruler, prince of peace, father of the ages to come; >*: for I Peace be upon the princes, peace and health"


Notice < wonderful counsellor, mighty God, ruler, prince of peace, father of the ages to come; >* seems to be an addition because without it, the scripture seems to carry on the one thought:


  • "for unto us a child was born, a son, and was given unto us, to whom the head was born upon his shoulder, and his name is called Angel of great counsel, for I Peace be upon the princes, peace and health" and as you can SEE the real scripture begins to emerge as:

  • 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 Angel of Great Counsel: for I will bring peace upon the princes, and health to him. (Isaiah 9:6)

Therefore, there is with strong evidence that (Isaiah 9:6) was tampered with. Notice this current translation? Others have translated the scripture with brackets showing that [angel] is the messenger to be sent, but how was this to come about?


“Because a child was born to us, a son also given to us, whose sovereignty was upon his shoulder, and he is named messenger [or angel] of great counsel, for I will bring peace upon the rulers, peace and health to him,”


Jesus having read the Greek Septuagint multiple times in the synagogue asks a large crowd in the temple, “How is it that the scribes say that the Christ is David’s son? By the holy spirit, David himself said, ‘Jehovah said to my Lord: “Sit at my right hand until I put your enemies beneath your feet.”’ David himself calls him Lord, so how can it be that he is his son?” And the large crowd was listening to him with pleasure. (Mark 12:35-37)


With that, not a single person was willing to answer him. Not a member of the Sanhedrin, not a single Pharisee, nor a single Scribe whom may have helped scribed part of the Greek Septuagint that they were using in the Synagogue. Jesus then warns the large crowd in front of them. "Beware of the scribes who want to walk around in robes and want greetings in the marketplaces and front seats in the synagogues and the most prominent places at evening meals." (Mark 12:38-40)


Since angels are called 'sons' of the true God in (Genesis 6:2) it would not take much effort to learn that a child was born to us, a son also given to us by human birth from Isaiah 6:9. But the same ones who already knew this kept silent, these same ones later exclaimed to Pilate, "We have a law, and according to the law he ought to die, because he made himself God’s son.” (John 19:7)


  • do you say to me whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am God’s Son’? (John10:36)

  • At this they all said: “Are you, therefore, the Son of God?” He said to them: “You yourselves are saying that I am.” (Luke 22:70)

  • He has put his trust in God; let Him now rescue him if He wants him, for he said, ‘I am God’s Son.’” (Matthew 27:43)

  • “For there stood by me this night the angel of God, whose I am, and whom I serve,” (Act 27:23)

  • And though my physical condition was a trial for you, you did not treat me with contempt or disgust; but you received me like an angel of God, like Christ Jesus. (Galatians 4:14)

There is much to research, but it would be repetitive. Look at the two scriptures:

  • 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 Angel of Great Counsel: for I will bring peace upon the princes, and health to him. Isaiah 9:6 (LXX)

  • 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. Isaiah 9:6 (KJV)


After reviewing both scriptures, one can easily assert how the KJV came about in removing the Angel of Great Counsel and then deleting for I will bring peace upon the princes, and health to him and replacing it with Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. It's a substitution trying to appease the scripture that was removed, for I will bring peace upon the princes, and health to him. Three "the"s were added to the text at a latter time by KJV translators. Looking at the Hebrew text itself, you will not find them (definite articles) listed because they don't exist. https://biblehub.com/interlinear/isaiah/9-6.htm Matter of fact the KJV translators didn't mind adding the letter (a) to a child or a son when there was no (a) in the Hebrew language. (ie....See, I have made thee (a god) to Pharaoh: Exodus 7:1 KJV)


Daniel 12:1states Michael the Great Prince would stand up which indicates the real scripture at Isaiah 9:6 LXX which says, "I will bring peace upon the princes, and health to him" would be more accurate instead of the three titles Mighty God, Eternal Father, Prince of Peace that replaced it. The following scripture fits like a glove. "Look! A king will reign for righteousness, And princes will rule for justice. And each one will be like a hiding place from the wind, A place of concealment from the rainstorm, Like streams of water in a waterless land, Like the shadow of a massive crag in a parched land." (Isaiah 32:1-2) Anyways, didn't Jesus tell his Disciples 'not call anyone your father on earth, for one is your Father, the heavenly One'? (Matthew 23:9)


Now if you noticed, Great Prince is set up by the definite article "the" which provides emphasis. But in Isaiah 9:6 KJV, there is only one definite article in referring to the government which would be God's Kingdom. Isaiah 9:6 contains the indefinite article "a" for "a child" and "a son". If the truth be told, really the prophecy at Isaiah and the Old Testament in it's entirety is referring to Michael the Archangel. Archangel means Chief Messenger.


However, there is more information that gives evidence to the rendering of (Isaiah 9:6) even within Christendom sites. I found the following a very interesting read in regards to my research @ http://www.ccg.org/weblibs/study-papers/p224.html

Quote:

" Christian Churches of God

PO Box 369, WODEN ACT 2606, AUSTRALIA

Email: secretary@ccg.org

(Copyright © 1997, 2019 Wade Cox)


This paper may be freely copied and distributed provided it is copied in total with no alterations or deletions. The publisher’s name and address and the copyright notice must be included. No charge may be levied on recipients of distributed copies. Brief quotations may be embodied in critical articles and reviews without breaching copyright. This paper is available from the World Wide Web page: http://www.logon.org and http://www.ccg.org Isaiah 9:6


Isaiah 9:6 is used by Trinitarians to justify their theology. Argument is advanced that, by the name given in Isaiah 9:6, the attributes and, thereby, co-equality and co-eternality were conferred in the son as being the same God in the case of Trinitarians and Binitarians; or an independent co-eternal God who had co-equality conferred upon him when he agreed to become the son of the other, in the case of the Ditheists. However, it was not understood in that light by ancient Israel. The Septuagint (LXX) renders Isaiah 9:6 as reading the Angel of Great Counsel. Brenton’s translation is:

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. Verse 7 continues: 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 support it with judgment and with righteousness from henceforth and forever. The zeal of the Lord of hosts shall perform this. We can see there is no trace of this later theology or assertion in the LXX. Here, he is the Aggelos, the Angel or Messenger of Great Counsel. The term mighty god in Isaiah 9:6 is derived from the words mighty el and this can apply to any mighty one, even a human. The same views emerge when we examine the concepts from the New Testament. The term everlasting father refers to the fatherhood of Messiah of which Paul says there are many in heaven and on earth and the reason why we bow to the Father for whom they are named. Ephesians 3:14-15 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15Of whom the whole family in heaven and earth is named, (KJV) Ephesians 3:14-15 For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth is named, (RSV) The actual text is of whom every fatherhood (patria) in [the] heavens and on earth is named (cf. Marshall’s Interlinear text). The Peshitta (Lamsa’s translation) has: For whom all fatherhood in heaven and on earth is named. Thus, the concept of Isaiah 9:6 is the allocation by delegation of the rulership function expressed in terms of fatherhood. Everlasting father is held by Green to be a combination of Strong’s Hebrew Dictionary 1 and 5702. SHD 1 is father as AB but when we examine the text here we see the word is ABY (SHD 21) meaning fatherly. SHD 5702 is 'AGN 'agan meaning to stay from the concept of debar (as from marriage). However, the consonants are 'AD (SHD 5704 'ad) meaning to stay for a long time. Thus, the term here denotes the continuation of fatherly responsibility and not the fatherhood of procreation which is reserved to God the Father as we see from Christ's own comments in the New Testament regarding us not calling any man father as we have only one Father and He is in heaven. The Soncino text renders Isaiah 9:5[6] as: For a child is born unto us; and the government is upon his shoulder; And his name is called Pele-joez-el-gibbor-Abi-ad-sar-shalom. This is more or less consistent with the above. The words are a name which denotes the relationship of the person given the name with the being associated with it. The Soncino holds the words to mean:

Wonderful in counsel is God the mighty, the Everlasting Father, the Ruler of Peace. The child will bear these significant names in order to recall to the people the message which they embody (Arbarbanel) (Soncino Isaiah fn. to 9:5[6]). Even here, where the name is read in reference to another entity, it is not inferred, and cannot be inferred, that the child is possessed of these attributes. Rather he, Messiah as the child, is understood to act for the being who does possess these attributes. The Peshitta carries the same name concept that we see from the Soncino. The LXX uses the concepts in like manner but renders the Greek text as a follow on of the power given to the child by the Lord of Hosts (Kuriou Sabbaoth). Similar in concept to the LXX, The Concordant Version of the Old Testament, by the Concordant Publishing Concern, also translates Isaiah 9:6-7 as: "6) For a Boy, He is born to us; A Son, He is given to us, And the chieftainship 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.


7) To the increase of the chieftainship And to the well-being there will be no end; On the throne of David and over his kingdom, To establish it and to brace it with right judgment and with justice, Henceforth and in the future eon, The zeal of Yahweh of hosts, it shall achieve this." In view of the ancient texts, Isaiah 9:6 cannot be used to construe any equality with the Father as Trinitarians and Binitarians/Ditheists seek to assert. It was never understood that way in ancient Israel or Judah nor by the Church of God of past centuries nor by modern Judaism."

End of Quote.

221 views0 comments

Recent Posts

See All
bottom of page