There are several key verses which Christians use to prove the biblical origin of the Trinity. Upon analysis of these verses, one can clearly see that they do not prove the Trinity, but rather the same monotheistic message of God. One of the most frequently cited passages from the Bible is Isaiah 9:6-7, from which Christians conclude that the Messiah must be God incarnate. The passage states:
“or a child will be born to us, a son will be given to us; And the government will rest on His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace. There will be no end to the increase of His government or of peace, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from then on and forevermore the zeal of the Lord of hosts will accomplish this.”
That Isaiah 9:6 has been misinterpreted can be seen from the fact that Jesus is never called the “Eternal Father” anywhere else in Bible. Since the Trinitarian doctrine teaches that Christians should “neither confound the Persons nor divide the Substance” (Athanasian Creed), how can the Trinitarians accept that Jesus is the “Eternal Father”? Let us consider additional facts impartially.
First, all the Hebrew verb forms in Isaiah 9:6 are in the past tense. For example, the word which the Christian Bibles render as “his name will be called” is the two words ‘vayikra shemo,’ which properly translated, should read “his name was called.” The word “vayikra” is the first word to appear in the book of Leviticus (1:1), and it is translated properly over there – in the past tense. In addition, the King James Version translates the same verbs elsewhere in the past tense in Genesis 4:26 and Isaiah 5:25. Only in Isaiah 9:6-7 are these verbs translated in the future tense!
Notice that it says “a child HAS been born to us.” This is an event that has just occurred, not a future event. Isaiah is not making a prophecy, but recounting history. A future event would say a child will be born to us, but this is NOT what the verse says. The Christian translations capitalize the word ‘son’ assuming that this is a messianic prophecy and the names of a divine son.
Second, the two letter word “is”, is usually not stated in Hebrew. Rather, “is” is understood. For example, the words “hakelev” (the dog) and “gadol” (big), when joined into a sentence - hakelev gadol - means “the dog IS big,” even though no Hebrew word in that sentence represents the word “is.” A more accurate translation of the name of that child, then, would be “A wonderful counselor is the mighty God, the everlasting father ...”. This name describes God, not the person who carries the name. The name Isaiah itself means “God is salvation,” but no one believes the prophet himself is God in a human body!
Third, the phrase “Mighty God” is a poor translation according to some biblical scholars. Although English makes a clear distinction between “God” and “god,” the Hebrew language, which has only capital letters, cannot. The Hebrew word “God” had a much wider range of application than it does in English. Some suggest a better translation for the English reader would be “mighty hero,” or “divine hero.” Both Martin Luther and James Moffatt translated the phrase as “divine hero” in their Bibles.
Fourth, according to the New Testament, Jesus was never called any of these names in his lifetime.
Fifth, if Isaiah 9:6 is taken to refer to Jesus, then Jesus is the Father! And this is against the Trinitarian doctrine.
Sixth, the fact that the New Testament does not quote this passage shows that even the New Testament authors didn’t take this verse to be in reference to Jesus.
Seventh, the passage is talking about the wonders performed by the Lord for Hezekiah, king of Judah. Preceding verses in Isaiah 9 talk of a great military triumph by Israel over its enemies. At the time Isaiah is said to have written this passage, God had just delivered King Hezekiah and Jerusalem from a siege laid by the Assyrians under General Sennacherib. The deliverance is said to have been accomplished in spectacular fashion: an angel went into the Assyrian camp and killed 185,000 soldiers while they slept. When Sennacherib awoke to find his army decimated, he and the remaining soldiers fled, where he was assassinated by his own sons (Isaiah 37:36-38). Chapters 36 and 37 of Isaiah recount how Hezekiah stood firm in the face of Sennacherib’s vast army and his blasphemous words against the God. When all seemed lost, Hezekiah continued to trust in the Lord, and for this he was rewarded with a miraculous victory. It is interesting to note that the statement, “the zeal of the Lord of hosts will accomplish this,” found at the end of Isaiah 9:7, is found in only two other places in the Bible: Isaiah 37:32 and 2 Kings 19:31. Both these passages discuss the miraculous deliverance of Hezekiah by God. Therefore, in light of the above, Isaiah is recounting God’s defense of Jerusalem during the Assyrian siege. Furthermore, Soncino’s commentary says the chapter is about the fall of Assyria and the announcement of the birth of Hezekiah, the son of Ahaz.
The Hebrew name “Immanuel” can be translated as, “God with us” or “God is with us.” Some people believe, based on Isaiah 7:14, that because Jesus would be called “Immanuel,” he must be God incarnate. Isaiah 7:14 and Matthew 1:23 are often read around Christmas. They are read as follows:
Isaiah 7:14 “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.”
Matthew 1:23 “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.”
First, the prophesy states that his name will be Immanuel.”
It does not say that “he will be Immanuel.”
Second, Mary never called her child “Immanuel” as required by the prophecy. According to the Bible, she named him Jesus following instructions by the angel of God.
Matthew 1:25 “but kept her a virgin until she gave birth to a son; and he called His name Jesus.”
Luke 1:30-31 “The angel said to her, ‘Do not be afraid, Mary; for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus.”
Third, when read in context, the birth and naming of the child Immanuel was to be a sign for king Ahaz that God was with his people who were about to be invaded by two rival kingdoms (Isa 7:10-16). The promise was fulfilled by God (2 Kings 16:9). The name “God is with us,” means that God will support us.[1] The name makes perfect sense if the child’s name was supposed to indicate to King Ahaz that God was on his side.
Isa 7:10-16 “Again the Lord spoke to Ahaz, ‘Ask the Lord your God for a sign, whether in the deepest depths or in the highest heights.’ But Ahaz said, ‘I will not ask; I will not put the Lord to the test.’ Then Isaiah said, ‘Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also? Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. He will eat curds and honey when he knows enough to reject the wrong and choose the right. But before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste.”
2 Kings 16:9 The king of Assyria complied by attacking Damascus and capturing it. He deported its inhabitants to Kir and put Rezin to death.
Fourth, Isaiah 7:14 in actual Hebrew does not say a virgin would give birth but that a young woman would conceive. The Hebrew word almah, used in Isaiah 7:14 means young woman or maiden, not a virgin. The Hebrew word for virgin is b’tulah. The RSV (Revised Standard Version) Bible is one of the few Christian Bibles that used the translation ‘young woman’ instead of replacing it with the word ‘virgin.’
Isaiah 7:14 Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Imman’u-el.
Fifth, when something is “called” a certain name, it does not mean that the thing is literally what it is called. Symbolic names are frequently used by Hebrews in the Bible. Many names would cause great problems if taken literally. Jerusalem is called “the Lord our Righteousness,” and Jerusalem is obviously not God (Jer. 33:16). In Genesis 32:30, we are told that Jacob called a piece of land “Face of God.” Abraham called the mountain on which he was about to sacrifice Ishmael “the Lord will provide,” yet no one would believe that the mountain was God. Similarly, no one would believe an altar was God, even if Moses called it that: “Moses built an altar and called it ‘the Lord is my Banner’” (Ex. 17:15). Would Christians believe that Elijah was “God Jehovah,” or that Bithiah, a daughter of Pharaoh, was the sister of Jesus because her name means “daughter of Jehovah?” Do Christians believe that Dibri, not Jesus, was the “Promise of Jehovah,” or that Eliab was the real Messiah since his name means “My God (is my) father?” Similarly, would they say that Jesus Bar-Abbas, who avoided crucifixion by being set free (Mat. 27:15-26)[2], was the son of God because his name meant “Jesus, son of his Father”? Of course not.
We can conclude that reading Jesus as the fruition of a prophecy in Isaiah is only due to Matthew quoting the prophecy, rather than people actually calling Jesus Immanuel in his lifetime. Furthermore, even if his name was Immanuel, the name does not necessarily reflect the fact, as can be seen from other names linked with God (in the Hebrew forms of El or Yah) belonging to other people. Making the claim that Immanuel means Jesus God in the flesh among His people is therefore merely an example of how the Trinitarian doctrine of incarnation was forced upon the message of Jesus by “bending” prophecies.
The above was taken from Islamreligion.com
