1a. Verb Tense and Hebrew Grammar
Isaiah 9:6 uses past tense verbs to describe the birth of the child (“for unto us a child is born, unto us a son is given”), while the rest of the prophecy speaks of future events (“the government will be upon his shoulders,” “he will be called”). This use of the prophetic perfect is common in Hebrew literature, where future events are described as already completed to emphasize their certainty. The mix of past and future tenses in this verse suggests that the prophet Isaiah is referring to an event that has not yet fully come to pass.
1b. Messianic Context
Isaiah 9:6-7 speaks of a ruler whose reign will be eternal, sitting on the throne of David, and characterized by "justice" and "peace" with no end. Historically, there is no immediate parallel for this type of rule, which implies that Isaiah is referring to a future messianic ruler. In the context of Hebrew scriptures, the Messiah is seen as someone who will bring final redemption to Israel, establishing an everlasting kingdom of God. This future expectation was not realized during Isaiah’s time or under subsequent kings like Hezekiah, who is sometimes suggested as a partial fulfillment of the prophecy.
1c. Historical and Eschatological Argument
While traditional interpretations link parts of this passage to King Hezekiah, the fact that the prophecy speaks of an endless reign of peace and justice suggests an eschatological vision. Such an eternal kingdom transcends the immediate context and points to a future time beyond Israel's ordinary history. Many other prophecies in Isaiah similarly depict a future messianic era, reinforcing the idea that Isaiah 9:6 describes events beyond the prophet's contemporary period.
Therefore, based on the use of verb tenses, the messianic context, and the eschatological nature of the prophecy, Isaiah 9:6 can be understood as a prediction of future events, pointing to the establishment of an eternal and righteous kingdom.
2a. Titles Given to the Child
Isaiah 9:6 assigns remarkable titles to the child: “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” These titles, especially "Mighty God" and "Everlasting Father," suggest divine and eternal attributes that do not apply to any historical ruler of Israel, including Hezekiah. While Hezekiah was a good king, he is not described with such attributes anywhere else in the Bible.
2b. Eternal and Peaceful Reign
Isaiah 9:7 mentions that the child’s government will bring “endless peace” and that “the throne of David will be established forever.” Hezekiah’s reign was limited in time and did not bring a kingdom of perpetual peace as described in this passage. After his death, the kingdom of Judah continued to face conflict and oppression, which does not align with the idea of an eternal, peaceful reign.
2c. Mismatch with Historical Context
Although some scholars try to associate Hezekiah with the child mentioned, the timeline does not clearly support this. Isaiah prophesied during the reign of Ahaz, Hezekiah’s father, and the events described do not line up with the birth and reign of Hezekiah in the way that Isaiah 9:6’s messianic expectations suggest. Furthermore, the context of Isaiah 9 speaks of future redemption, which was not fully realized in Hezekiah’s lifetime, especially concerning an everlasting kingdom of justice and peace.
2d. Use of Eschatological Language
The language in Isaiah 9 goes beyond immediate historical fulfillment. Words like “forever” and “without end” indicate a reign that extends far beyond Hezekiah’s rule. The timeless nature of the reign described points to a future fulfillment rather than something achieved during Hezekiah’s era, whose reign was notable but far from eternal.
3a. Consistent Use of ʿAlmah in Genesis 24:43
In Genesis 24:43, ʿAlmah refers to Rebekah, who is clearly identified as a young, unmarried woman and a virgin. The Greek Septuagint translates ʿAlmah as "παρθένος" (parthenos), meaning "virgin." This sets a precedent for translating ʿAlmah as "virgin" in other contexts, including Isaiah 7:14. The translators’ choice to use parthenos in Genesis, part of the Torah, shows a deliberate and careful interpretation of the term.
3b. The Septuagint’s Rigor in Translating the Torah
The translation of the Torah into Greek, as part of the Septuagint, was notably rigorous, especially compared to the translation of the rest of the Tanakh. Tradition holds that rabbinic scholars approached this task with great care, ensuring theological and linguistic precision. Since ʿAlmah was translated as parthenos in Genesis 24:43, it suggests that the translators understood ʿAlmah to mean "virgin" in other contexts like Isaiah 7:14.
3c. Cultural Implication of ʿAlmah in Hebrew Society
Although ʿAlmah literally means "young woman," it often implied a young, marriageable woman who, in the cultural context of ancient Israel, would be presumed to be a virgin. In ancient Hebrew society, an ʿAlmah who was unmarried was expected to be a virgin, reinforcing the appropriateness of translating the term as parthenos in Greek.
3d. Septuagint’s Testimony in Isaiah 7:14
The Septuagint translates Isaiah 7:14 using parthenos, supporting the interpretation of ʿAlmah as "virgin," at least in the prophetic context. This Greek translation, completed centuries before later theological debates, reflects a well-considered rendering of the term.
