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Isaiah 9:6 and the Meaning of "El Gibbor"
Description:
Explore the meaning of El Gibbor in Isaiah 9:6, the significance of Hebrew prophetic names, and whether the verse identifies the Messiah as God or describes the God who empowers and sends Him.
Isaiah 9:6: Who Is "El Gibbor"?
Isaiah 9:6 states:
"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 Pelejoezelgibborabiaadarshalom."
The name above is a transliteration from the Hebrew Masoretic Text. In the Old Testament, names were often left untranslated and carried meanings that conveyed a message about God, a person, or a circumstance rather than serving merely as personal titles.
The next verse identifies the one who gives this Son:
"Of the increase of his government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with justice and with righteousness from henceforth even for ever. The zeal of Jehovah of hosts will perform this." -- Isaiah 9:7 (ASV)
Isaiah 9:7 reveals that Jehovah of Hosts is the one who gives the Son. Luke 1:32 likewise shows that God grants the Messiah the throne of David. Thus, the Son of Isaiah 9:6 receives his authority from Jehovah, and it is Jehovah who designates the Son by the name recorded in the prophecy.
The same Jehovah of Hosts is presented throughout Scripture as the God of the Messiah. Isaiah 61:1 speaks of the "Lord Jehovah," Isaiah 61:2 refers to Him as "our God," and Micah 5:4 portrays Him as the God whom the Messiah serves.
Old Testament Names Often Describe God, Not the Bearer
A key principle in understanding Isaiah 9:6 is recognizing how names function in the Hebrew Scriptures.
The Example of El-Elohe-Israel
In Genesis 33:20, Jacob named an altar:
El-Elohe-Israel
Literally, this could be rendered, "God, the God, Israel." This parallels how most translations render the name in Isaiah 9:6. Presenting this name as a series ot titles or names would, in effect make the place God Himself. We instinctively realize that the name is not describing the altar and realize that the name is referring to the God of Israel, not to the altar itself. No one concludes that the altar was literally God. Rather, the name expresses something about Jacob's God.
This name may be understood as meaning:
- "God is the God of Israel," or
- "Mighty is the God of Israel."
Hebrew often omits linking verbs such as "is," requiring translators to supply them according to context. However, where and exactly what linking verb may be supplied often is left to discretion of the translator, who, of course, may be influenced by doctrinal preferences.
The Example of Jehovah-Jireh
Genesis 22:14 records that Abraham named a place Jehovah-Jireh after God provided a ram in place of Isaac. In the Hebrew, this noun consists of two nouns, although Jireh is often presented as a verb. Most literally, if one rendered this name in the same manner as most like to render Isaiah 9:6, this would read, Jehovah, Provider. If applied to the "place," it would thus make it appear that this "place" is Jehovah and that this place is a provider.
The name does not mean that the location itself was Jehovah. A verb has to be supplied, and we realize that the name points beyond the place to God, expressing the truth that:
"Jehovah is Provider."
The significance of the name refers to God, not to the object receiving the name.
Applying This Principle to Isaiah 9:6
The same reasoning may apply to Isaiah 9:6.
The Hebrew expression should be viewed as a single name expressing a sentence rather than a list of separate titles. Many Bible translations divide the phrase into multiple descriptions of the Son, but some translators and commentators view the name as a complete declarative sentence.
Certain editions of the Jewish Publication Society translation render the thought along the lines of:
"Wonderful in counsel is God the Mighty, the everlasting Father, the Ruler of peace."
Under this understanding, "God the Mighty" is the subject of the statement, and the name ultimately describes the God behind the Messiah rather than the Messiah himself.
If this interpretation is correct, Isaiah 9:6 would not be directly calling Jesus "Mighty God." Instead, the name would be declaring truths about the God who sent and empowered the Messiah.
The Meaning of "El" in the Hebrew Scriptures
Forms of the Hebrew word El (Strong's 410,430, etc.) fundamentally convey the idea of might, strength, or power.
While El frequently refers to the true God, its usage is not limited to Jehovah alone.
Angels As Elohim
Psalm 8:5 uses the plural form elohim (Strong's 430), often translated as "God" (when used a plural intensive) or "gods" (when used a plural). Many translations render it in this verse as "gods".
Hebrews 2:7 explains that this passage refers to angels, indicating that such terms may designate powerful heavenly beings rather than the Supreme Being Himself.
Laban's Use of El
Genesis 31:29 provides another example:
"It is in the power of my hand to do you hurt."
The Hebrew word translated "power" is derived from El (Strong's #410).
We have not found any translation that renders the word here as "God" or "god." Instead, translators recognize that the term refers simply to power or strength, rather than to Almighty God or to a false "god".
Additional Examples
Similar uses occur in:
- Deuteronomy 28:32
- Proverbs 3:27
In these verses, forms of El do not refer either to the Almighty God or to false gods. The word carries the broader sense of power, authority, or might.
We could cite many more examples in the Old Testament where forms of EL are applied in some form of strength, might or power.
Can "Mighty God" Apply to Someone Other Than Jehovah?
Because El can denote a mighty or powerful being, we do believe that the expression commonly translated "Mighty God" does not necessarily identify someone as Jehovah Himself.
We find a comparable usage in Ezekiel 32:21, where a plural form of EL GIBBOR is often translated similarly to the King James Version, "the strong among the mighty." Here the plural form of El is often translated as "strong," while the plural form of "GIBBOR" is rendered as "mighty." The connecting words are supplied by the translators. We do not know of any translation that renders EL in this verse as either "God" or "god." Nevertheless, EL GIBBOR could certainly be applied to Jesus, with the meaning a "strong one among the mighty", as many translations render it in Ezekiel 32:21.
From this perspective, Jesus could be described as a mighty one among God's powerful servants without being identified as the Almighty God Himself.
What Does Isaiah 9:6 Not Teach?
Isaiah 9:6 unquestionably foretells the coming Messiah and highlights his divinely appointed role in God's Kingdom. However, the verse does not state that Jesus is the God of Abraham, Isaac, and Jacob.
Nor does the passage teach that the God of Abraham, Isaac, and Jacob consists of more than one person. In Isaiah 9:7, Jehovah of Hosts is presented as the one God who grants authority, establishes the kingdom, and fulfills His purpose through the Son.
Therefore, whether one understands "El Gibbor" as describing the Messiah directly or as part of a larger name describing the Messiah's God, the passage itself emphasizes that the Son receives his authority from Jehovah of Hosts, who is nowhere presented as being the Son whom He sends and enthrones.
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Isaiah 48:16—Does This Teach the Trinity? A Closer Look at the Text
Isaiah 48:16–17 is often cited by trinitarians as evidence of “three persons in one Godhead.” Some even claim it is one of the clearest Old Testament statements of the Trinity. However, a careful reading of the passage shows that Isaiah 48:16 does not teach the Trinity, nor does it present Jehovah as a multi‑person being.
The Passage
“Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me.” — Isaiah 48:16 (KJV).
“Thus says Jehovah, your Redeemer, the Holy One of Israel: ‘I am Jehovah your God, who teaches you to profit, who leads you by the way you should go.’” — Isaiah 48:17 (RLIV).
The Trinitarian Claim
The argument assumes:
- Jesus is one “person” of Jehovah.
- Another “person” of Jehovah sent Jesus.
- The Spirit is a third “person” of Jehovah.
- Therefore, Isaiah 48:16 reveals a tri‑personal God.
But this interpretation relies entirely on reading trinitarian assumptions into the text, not on what the text actually says.
What the Text Actually Shows
Throughout Scripture, Jehovah is consistently presented as one person, not three. Isaiah 48:16 contains:
- No reference to “three persons.”
- No description of a triune God.
- No indication that God’s spirit is a separate divine person.
Instead, the context shows that Isaiah himself is speaking in the latter part of verse 16, identifying himself as the one sent by Jehovah—just as he was earlier commissioned in Isaiah 6:9–10.
Commentaries Agree
Several respected commentaries confirm that the speaker in Isaiah 48:16 is the prophet Isaiah, not a pre‑incarnate Christ, and not a “second person” of a triune deity.
- Benson’s Commentary: Isaiah is the one sent by Jehovah, though he may typologically foreshadow Christ.
- Barnes’ Notes: The passage is best understood as Isaiah asserting his divine commission and inspiration.
- Matthew Poole: The “me” refers to Isaiah, who is a type of Christ but not Christ Himself.
- Cambridge Bible: “His spirit” is not a second divine person but the empowering presence of Jehovah.
Isaiah’s Writing Style Supports This
Isaiah frequently shifts between quoting Jehovah and speaking for himself without explicit markers (e.g., Isaiah 8:1–3). Isaiah 48:16–17 follows this same pattern.
Translations That Support This Reading
Several translations punctuate the passage in a way that clearly separates Isaiah’s words from Jehovah’s quotation:
- Revised Standard Version
- Today’s English Version
- New Century Version
- New World Translation (1971)
- New American Bible
These translations show that the speaker changes in verse 16, confirming that Isaiah—not Jesus—is the one sent by Jehovah.
Even if the verse referred to Jesus…
Even if one insisted that Jesus is the speaker, the verse still would not teach the Trinity. The one who sends Jesus is the only true God (John 17:1,3), and the one sent is not the sender.
Conclusion
Isaiah 48:16 contains:
- No triune Godhead
- No three persons in Jehovah
- No divine personhood of the Spirit
- No identification of Jesus as Jehovah
The doctrine that “Jesus is Jehovah” is not found in Isaiah 48:16—or anywhere else in Scripture.
“Blessed be the God and Father of our Lord Jesus Christ.” — 1 Peter 1:3
Zechariah 12:8—As HaElohim, as an Angel of Jehovah
In that day shall Jehovah defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God [ha elohim], as the angel of Jehovah before them. -- Zechariah 12:8, American Standard Version.
But [Jehovah] will protect the people in Jerusalem. Even the man who trips and falls will become a great soldier like David. And the men from David’s family will be like gods—like [Jehovah]’s own angel leading the people. -- Easy-to-Read Version; We have placed "[Jehovah]" where God's Holy Name appears in the Hebrew.
On that day Yahweh will defend those who live in Jerusalem so that even those who stumble will be like David, and David’s family will be like Elohim, like the Messenger of Yahweh ahead of them. -- Names of God Bible.
In that day, Jehovah will defend the inhabitants of Jerusalem. He who is feeble among them at that day will be like David, and the house of David will be like the mighty ones, like an angel of Jehovah before them. -- Restoration Light Improved Version.
In the Hebrew, there is no definite article attached to "angel". Translators add the definite article "the" before angel, thus making it appear to refer to one specific angel, based on the false teaching that there is only one "angel of Jehovah". Many would demand that this one angel is the prehuman Jesus. Many also mistakenly link "before them" to the angel spoken of in Exodus 23:20, which refers to an angel going ahead of the Israelites. Then, based on the imagined assumption that this angel is Jesus, they claim that the angel of Zechariah 12:8 is the Lord Jesus, who they usually claim to be God. They would evidently desire HaElohim to be speaking of an angel of Jehovah, although the scripture does not actually state what is being imagined and assumed. Indeed, we haven't found anything in any version of Zechariah 12:8 that calls any "angel of Jehovah" "God" (HaElohim). That thought has to read into what is stated. More than likely, however, HaElohim in Zechariah 12:8 is not referring to the Supreme Mighty One. It could be referring to kings, princes, in general as a class of mighty ones, "gods", similar to the way the KJV applies it in Exodus 21:6; 22:8,9,28. It is our conclusion that HaElohim in Zechariah 12:8 refers to angels, as in Psalm 8:5 (Hebrews 2:7).
Benson states that it refers to "angels, as the word אלהים, Elohim, is rendered, Psalm 8:3". [Evidently this was meant to be Psalm 8:5] -- Benson Commentary on the Old and New Testaments.
The Hebrew does not have the linking verb, which many translations supply as "shall be" or "will be", which matches the context of "in that day", indicating the future.
With the above in mind, we believe the better rendering to the final part of the verse should be: "the house of David shall be as the mighty beings [ha elohim], as an angel of Jehovah before them." This could be seen as paralleling "an angel of Jehovah" as representative of the ELOHIM being referred to.
Many believe the house of David refers to those of old who had faith as spoken of in Hebrews 12. Antitypical, we believe it could be seen also as referring to the church, and David himself represents Jesus, as in Psalm 16:9-11 (Acts 2:25-36) and Ezekiel 34:23,24; 37:24 (John 10:11,14,16,29; Acts 3:15; 5:30), the head of the church. Every member of the church will indeed have to become like Jehovah, in God-like character. This includes all who belong to Jesus in this age (irrespective of what reward one receives), as well as the "other sheep" of the age to come. If the antitypical "house of David" is limited to Jesus and joint-heirs with him, every one of these will not only be like the mighty ones, like an angel of Jehovah who is before the house of David, but they will evidently be exalted with Jesus above these mighty angels of Jehovah, and be given all power with Jesus.
Regardless, there is no mention in this verse, or anywhere else in the Bible, of a triune God, or that the Son of God is his own God and Father. Jehovah is definitely not presented as being more than one person.
Even if HaElohim is referring to Jehovah, it should not be understood as applying HaElohim with such a meaning to an angel of Jehovah.
We certainly should not conclude that the house of David is actually an angel of Jehovah, but rather that the preposition, rendered as "as" or "like", designates that the house of David is to become like the ELOHIM (angels), that is, like an angel of Jehovah. The idea that the House of David is Jehovah, or a person of Jehovah, etc, certainly has to be imagined, assumed, added to, and read into what is stated. The same is true of the expression "angel of Jehovah".
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