6For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.7Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
4For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, you have broken as in the day of Midian.5For all the armor of the armed man in the noisy battle, and the garments rolled in blood, will be for burning, fuel for the fire.6For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.7Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
The fulfillment reading
How this passage is read as pointing to the Messiah.
On the fulfillment reading, the throne names — particularly "Mighty God" (El Gibbor) and "Everlasting Father" — exceed any title appropriately given to a human king, even in conventional royal rhetoric; no Israelite king was called "Mighty God." This reading takes the "endless peace" on David's throne (v. 7), never realized in any historical reign, to require a future fulfillment. The pre-Christian Targumic messianic identification is read as evidence that Jewish tradition itself took these titles to point beyond any contemporary king.
The counter-reading
How this passage is read within its own context.
Egyptian pharaohs bore titles like "Son of Ra" and "Living God," and on the critical reading divine throne names for human kings are the norm in the ancient Near East rather than evidence of literal divinity. "El Gibbor" appears in Isaiah 10:21 referring to God, but this reading takes the compound title in 9:6 to function as a throne name rather than an ontological claim. Hezekiah's reign, which followed the deliverance from the Assyrian siege (Isaiah 36-37), is read as a plausible historical context for such celebratory language. The Targumic reading, on this account, reflects later interpretation rather than original authorial intent.
The fulfillment reading has two provenance panels and the counter-reading one. The extra panel records how the New Testament takes up these passages — including where it does not — because it is a canon that cites them, the fulfillment reading's own textual basis. The counter-reading engages the same passages through the Jewish exegetical and translational tradition — the Targums, the Talmud, the rabbinic commentators, and the medieval exegetes — with no parallel canon that cites them as its own textual basis. That difference is about which sources exist, not a judgment reached here.
How the New Testament uses this passage
Each entry names how the New Testament author draws on the passage — a direct quotation, an allusion, an echo, or a typological reading. An echo or an allusion is not the same as a prediction; the label says which is which.
How the passage is read as messianic in the Christian interpretive tradition — the patristic writers, the Reformers, and later confessional commentators, named and dated in order from earliest to latest; a direct quotation is shown where a public-domain translation of the work survives.
Justin MartyrGreek patristic (Ante-Nicene) · c. 100 – c. 165
In his debate with the Jewish interlocutor Trypho, Justin cites this passage — in its Septuagint form, where the throne names are gathered into the single title 'Messenger of Great Counsel' — as a prophecy of the birth of Christ. He takes the child whose government rests upon his shoulder to be Jesus, adducing the oracle as proof that Scripture foretold a Messiah who would be both genuinely born and more than an ordinary man.
Dialogue with Trypho
JeromeEusebius Sophronius HieronymusLatin patristic · c. 347 – 420
Jerome expounds the throne names as titles of Christ the incarnate Word, applying the child's birth and unending Davidic government to the Messiah. He explicitly notes the divergence between the fuller Hebrew series of names and the shorter Septuagint rendering, and reads both text-forms as designating the same messianic child.
Commentary on Isaiah (Commentarii in Isaiam)
John CalvinJean CalvinReformation (Reformed) · 1509 – 1564
Calvin allows that the prophecy first consoled Judah in Isaiah's own day, but argues that titles such as 'the mighty God' and 'the Father of eternity' cannot properly belong to any mortal king and are therefore fulfilled only in Christ. He contends that the promised endless peace and the perpetual stability of David's throne are realized not in an earthly reign but in Christ's spiritual and everlasting kingdom.
Commentary on the Book of the Prophet Isaiah
Franz DelitzschFranz Julius DelitzschModern conservative-critical (Lutheran) · 1813 – 1890
Delitzsch argues that the phrase rendered 'Mighty God' (El Gibbor) is used elsewhere in Isaiah (10:21) unambiguously of God himself, so it cannot be a merely hyperbolic court epithet, and the child so named must accordingly be divine — the Messiah. He distinguishes this figure sharply from Hezekiah or any historical king and reads the oracle as an eschatological promise reaching its fulfillment beyond the prophet's own age.
“But all these renderings, and others of a similar kind, founder, without needing any further refutation, on ch. x. 21, where He, to whom the remnant of Israel will turn with penitence, is called El gibbor (the mighty God). There is no reason why we should take El in this name of the Messiah in any other sense than in Immanu-El.”
on Isa. 9:6 (El gibbor) — Biblical Commentary on the Prophecies of Isaiah, tr. Rev. James Martin, T. & T. Clark, Edinburgh, 1884, Vol. I
Biblical Commentary on the Prophecies of Isaiah
In the Jewish exegetical tradition
How the passage is read in the Jewish interpretive tradition — the Targums, the Talmud, the rabbinic commentators, and the medieval exegetes, named and dated in order from earliest to latest; a direct quotation is shown where a public-domain translation of the work survives.
Targum JonathanTargum Jonathan ben UzzielTargumic · 2nd-4th c.
Renders the passage messianically.
“His name is called from eternity, Wonderful, The Mighty God, who liveth to eternity, The Messiah, whose peace shall be great upon us in His days.”
On Isaiah 9:6 — tr. C. W. H. Pauli, The Chaldee Paraphrase on the Prophet Isaiah (London, 1871), pp. 30-31
RashiRabbi Shlomo YitzchakiAshkenazi · 11th c.
Interprets the throne names as referring to God — God calls the child by these names, meaning God (the Wonderful Counselor, Mighty God, Everlasting Father) names the child "Prince of Peace."
The medieval Jewish reading dissents from the divine-child interpretation: Rashi and Radak take the exalted titles as descriptions of God — the Wonderful Counsellor and Mighty God who names the child ‘Prince of Peace’ — rather than names the child himself bears. No public-domain English translation of Rashi or Radak on Isaiah 9 is available to quote; their commentaries survive in English only in the modern, copyrighted Judaica Press edition.
Read in context →
RadakRabbi David KimchiProvencal · 12th-13th c.
Follows a similar approach, reading the names as describing God's relationship to the child.
Abraham Ibn EzraAbraham ibn EzraSephardi · 12th c.
Applies the passage to Hezekiah.
“I think that all these words are names of the child; he is called ‘wonder,’ because God did wonders in his days; ‘counselling;’ this is distinctly said of Hezekiah … ‘Mighty chief;’ for Hezekiah was powerful … ‘Prince of peace’ because peace was established in his days.”
On Isaiah 9:6 (Hebrew v. 5) — tr. M. Friedländer, The Commentary of Ibn Ezra on Isaiah, vol. 1 (London: Trübner, 1873), p. 52
Where this stands
Isaiah 9:6-7 announces the birth or enthronement of a royal child with four throne names: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. In its original 8th-century BCE context, this almost certainly refers to the coronation of a Davidic king — most likely Hezekiah, though some scholars propose Josiah. The throne names follow the Egyptian convention of conferring divine-sounding titles at coronation (cf. the fivefold titulary of pharaohs). The Targum Jonathan renders this messianically. Critical scholars recognize the text as royal ideology, not eschatological prediction, though its language was elastic enough to sustain later messianic reading. Luke 1:32-33 echoes this passage in the annunciation.
Where this stands
Isaiah 9:6-7 announces the birth or enthronement of a royal child with four throne names: Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. In its original 8th-century BCE context, this almost certainly refers to the coronation of a Davidic king — most likely Hezekiah, though some scholars propose Josiah. The throne names follow the Egyptian convention of conferring divine-sounding titles at coronation (cf. the fivefold titulary of pharaohs). The Targum Jonathan renders this messianically. Critical scholars recognize the text as royal ideology, not eschatological prediction, though its language was elastic enough to sustain later messianic reading. Luke 1:32-33 echoes this passage in the annunciation.