Texts in Conversation
The Aramaic translation of Isaiah in Targum Jonathan does not interpret the child in Isaiah 9 as a messianic figure. Rather than applying the titles directly to the child, the Targum presents them as attributes of God, who names the future king.
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2500 BCE
1000+ CE
Isaiah 9:6
Hebrew Bible
4 For their oppressive yoke and the club that strikes their shoulders, the cudgel the oppressor uses on them, you have shattered, as in the day of Midian’s defeat. 5 Indeed every boot that marches and shakes the earth and every garment dragged through blood is used as fuel for the fire. 6 For a child has been born to us, a son has been given to us. He shoulders responsibility and is called Wonderful Adviser, Mighty God, Everlasting Father, Prince of Peace. 7 His dominion will be vast, and he will bring immeasurable prosperity. He will rule on David’s throne and over David’s kingdom, establishing it and strengthening it by promoting justice and fairness, from this time forward and forevermore. The zeal of the Lord of Heaven’s Armies will accomplish this.
Jonathan Isaiah 9:6
Targum
4 All their dealings are in wickedness; they are polluted with sins, like a garment dipped in blood whose stains of filth cannot be cleansed; so it is like something of no use except to be burned in fire. So He will bring against them nations who are mighty as fire, and they will slay them. 5 The prophet said to the house of David, For to us a child is born, to us a son is given, and he has taken the Torah upon himself to keep it. His name is called from before Him who is wonderful in counsel, the mighty God who lives to eternity, the Messiah, in whose days peace will be great upon us. 6 The greatness of those who keep the Torah will be magnified, and of those who maintain peace. There will be no end to the throne of David and to his kingdom, to establish it and to build it in justice and in righteousness from now on and forever. By the Memra of the LORD of hosts this will be done. 7 The LORD sent a word against the house of Jacob, and it was heard in Israel.
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Notes and References
"... The Isaiah targumist explains many metaphors in the text, sometimes completely rewriting the passage, as in Isaiah 6:13, and identifies the positions of many of the people that are mentioned. The targumist removes some but not all anthropomorphisms by adding 'before,' 'glory,' Shekhinah and memra (word or wisdom). It is significant to note that the targumist's language of 6:3, Isaiah's vision of the words he heard the attendants (not Seraphim, as in the Hebrew) of God say, are repeated by Jewish worshipers in the daily services. Of special significance is the targumist's interpretation of verses 9:5 and 9:6, verses that many Christians assumed referred to Jesus. Just like Rashi and later Jewish commentators, the Isaiah targumist understood the passage to speak of the son of King Achaz, who did not follow God's commands. He would have a son whom God, the 'wonderful counselor,' will call 'Messiah,' meaning the 'anointed one,' and signifying that he will rule after Achaz. This child will keep the laws of the Torah and bring peace to the land ..."
Drazin, Israel, and Stanley M. Wagner
Onkelos on the Torah, Exodus: Understanding the Bible Text
(p. 294) Gefen, 2006
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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