El gibbor

el gibbor identifies Jesus of Nazareth as “God.”

Martin Luther, in his German Bible translation, renders it “Kraft-held,”
which means “Strength-Hero.” He explains that this epithet “belongs not to the person of
Christ, but to his work and office.”

Indeed, the immediately prior context of Isaiah 9:6 presents Messiah as a Galilean
warrior. It reads, “But there will be no more gloom for her who was in anguish;… Galilee
of the Gentiles. The people who walk in darkness will see a great light; those who live in
a dark land, the light will shine on them. You shall multiply the nation, you shall increase
their gladness; they will be glad in Your presence as with the gladness of harvest, as men
rejoice when they divide the spoil [of war]. For You shall break the yoke of their burden
and the staff on their shoulders, the rod of their oppressor, as at the battle of Midian. For
every boot of the booted warrior in the battle tumult, and cloak rolled in blood, will be for
burning, fuel for the fire” (Isaiah 9:1-6). The Apostle Paul interprets this warrior as
Messiah Jesus destroying the Antichrist (1 Thessalonians 2:8).
El gibbor occurs only one other time in the MT, in Isaiah 10:21.

However, Isaiah 10:20-21 undoubtedly will be accomplished by means of messianic
agency, as in Isaiah 9:3-7. That is, the surviving Jewish remnant will return to God on the
eschatological Day by literally presenting itself in servitude before Messiah its King,
whom God sends to be its Deliverer. For, immediately following Isaiah 9:6 the prophet
says concerning the military success and governmental reign of Messiah, that “the zeal of
the LORD of hosts will accomplish this” (v. 7), that is, by means of the Messiah. Thus, el
gibbor in both Isaiah 9:6 and 10:21 may refer to the Messiah.

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