What does Isaiah 9:6 mean?

Before I get started on the true meaning of Isaiah 9, I should explain what the Tanakh (Hebrew Bible) is.

Torah

The Torah, or Jewish Written Law, consists of the five books of the Hebrew Bible – known more commonly to non-Jews as the “Old Testament” –  that were given by God to Moses on Mount Sinai and include within them all of the biblical laws of Judaism. The Torah is also known as the Chumash, Pentateuch, or Five Books of Moses.

The word “Torah” has multiple meanings, including a scroll made from kosher animal parchment, with the entire text of the Five Books of Moses written on it; the text of the Five Books of Moses, written in any format; and the term “Torah” can mean the entire corpus of Jewish law. This includes the Written and the Oral Law.

The Five Books of Moses include Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These books make up the story of the Jewish people. 

The Tanakh

Tanakh (the Hebrew Bible) is Judaism’s foundational text. The word “Tanakh” is an acronym of its three parts: Torah (The Five Books of Moses), Nevi’im (Prophets), and Ketuvim (Writings). It contains stories, law, poetry, and teachings about God and humanity.

Tanakh

Torah

(The Five Books of Moses)

Genesis

Creation, the beginning of mankind, and stories of the patriarchs and matriarchs.

Exodus

The Israelites’ enslavement in Egypt, miraculous redemption, the giving of the Torah, and building of the Mishkan (Tabernacle).

Leviticus

Laws of sacrificial worship in the Mishkan (Tabernacle), ritual purity, and other topics like agriculture, ethics, and holidays.

Numbers

Wanderings of the Israelites in the desert, census, rebellion, spies and war, interspersed with laws.

Deuteronomy

Moses’ final speeches, recalling events of the desert, reviewing old laws, introducing new ones, and calling for faithfulness to God.

Prophets

Joshua

The Israelites enter, conquer, and settle Israel under the leadership of Joshua.

Judges

Cycles of sin, foreign oppression, repentance, and redemption through leaders appointed by God.

I Samuel

The prophet Samuel, the advent of monarchy with the reign of Saul, and the rise of a young David.

II Samuel

King David’s triumphs and challenges as he establishes a united kingdom with Jerusalem as its capital.

I Kings

Solomon’s kingship, construction of the Temple, a schism in the kingdom, and Elijah the Prophet.

II Kings

Stories and miracles of the prophet Elisha, the decline of Israel’s kingdoms, and the Temple’s destruction.

Isaiah

Criticism of religious corruption, calls for change, and descriptions of a utopian future.

Jeremiah

Warnings of Jerusalem’s destruction and demands for repentance, largely rejected by the people, some of whom torture and persecute him.

Ezekiel

Dramatic symbolism conveying rebuke or hope, and visions of a future Temple.

Hosea

Rebuke of Israel for abandoning God, comparing their relationship to that of unfaithful lovers.

Joel

A locust plague, a call to repent, and a promise of judgement for Israel’s oppressors.

Amos

Condemnation of oppression and arrogance in the nations and Israel, and a call for reform.

Obadiah

The shortest book in Tanakh, at just 21 verses, predicting the downfall of the kingdom of Edom.

Jonah

A great fish swallows Jonah when he tries to escape his mission of prophecy, and Jonah repents.

Micah

Berating of Israel and its leadership for insincere ritual worship, and calls for justice and kindness.

Nahum

A celebratory prophecy about the downfall of the Assyrian empire, an oppressor of Israel.

Habakkuk

Charging God to explain the unjust success of the Babylonians, God’s response, and a prayer.

Zephaniah

Warnings of the destruction God will wreck on the unfaithful and calls for justice and humility.

Haggai

Urgent calls to build the Second Temple and descriptions of its future glory.

Zechariah

Symbolic visions of redemption, explained by angels, and descriptions of the end of days.

Malachi

Criticism of disingenuous ritual worship and descriptions of God’s future blessings.

Writings

Psalms

Poems of despair, hope, gratitude, and supplication to God, attributed to David and others.

Proverbs

Guidance for living a wise, moral, and righteous life, in the form of poems and short statements.

Job

Satan convinces God to strike a righteous man with tragedy, spurring conversations about suffering.

Song of Songs

Poetic conversations of two lovers, traditionally read as a metaphor for God and Israel.

Ruth

A Moabite widow remains loyal to her mother-in-law and to Israel, embarking on a new beginning.

Lamentations

Laments of Jerusalem’s destruction, grappling with theological explanations.

Ecclesiastes

An exploration of the meaning of life, reckoning with death, futility, and purpose.

Esther

Esther becomes queen of Persia and foils a plot to destroy the Jews, establishing the Purim holiday.

Daniel

A Jewish advisor to Babylonian kings interprets dreams and miraculously escapes danger.

Ezra

Rebuilding the Temple after decades of exile and religious revival led by Ezra the scribe.

Nehemiah

Rebuilding Jerusalem’s walls and the nation’s commitment to observe the commandments.

I Chronicles

Recounts of events in the Torah and early Prophets, focusing on King David.

II Chronicles

Recounts of events in the Prophets, from Solomon through the First Temple’s destruction.

There are 79,976 words in the Torah.  

Out of the 79,976 words there only nine differences between Teimani and Ashkenazi/Sefardi sifrei Torah where a different letter (style and layout differences aside) appears in modern scrolls are:

מנש)ו(א . 1 Genesis 4:13 Ashkenazi/Sephardi vs. Temoni

מעינ)ו(ת . 2 Genesis 7:11 Ashkenazi/Sephardi vs. Temoni

ויהי)ו( . 3 Genesis 9:29 Ashkenazi/Sephardi vs. Temoni

ת)י(עשה . 4 Exodus 25:31 Ashkenazi/Sephardi vs. Temoni

האפ)ו(ד . 5 Exodus 28:26 Ashkenazi/Sephardi vs. Temoni

בשמ)ו(ת . 6 Numbers 1:17 Ashkenazi/Sephardi vs. Temoni

חדש)י(כם . 7 Numbers 10:10 Ashkenazi/Sephardi vs. Temoni

בע)ו(ר . 8 Numbers 22:5 Ashkenazi/Sephardi vs. Temoni

דכ)ה|א( . 9 Deuteronomy 23:2 Some Ashkenazi/Sephardi vs. Some Ashkenazi/Temoni

The oldest part of the Dead Sea scrolls, the Isaiah Scroll (Isaiah, the chapter this article will be about), found relatively intact, is 1000 years older than any previously known copy of Isaiah. In fact, the scrolls are the oldest group of Old Testament manuscripts ever found.  

It must be understood that the king James Bible numbers verses differently than the Tanakh. The verse in Isaiah that I will be discussing is Isaiah 9 verse 5 in the Tanakh and verse 6 in the King James version.

The King James version is different than the original Hebrew of which Isaiah wrote. The Hebrew Bible hasn't been changed in over 3000 years. The Dead sea scrolls has the most complete book of Isaiah ever found, and is the oldest. Why study anything else than the original? 

This whole chapter was to praise a King who by G-d's grace performed a miracle and saved Jerusalem.

The verse of interest is in verse 5 of the Hebrew Bible of which we call the Tanakh.

https://www.chabad.org/library/bible_cdo/aid/15940/jewish/Chapter-9.htm#lt=primary

Yeshayahu (Isaiah) - Chapter 9

1  The people who walked in darkness, have seen a great light; those who dwell in the land of the shadow of death, light shone upon them.

Rashi's commentary
The people who walked in darkness: The inhabitants of Jerusalem, who were darkened by their concern [of falling into the hands] of Sennacherib. Comp. with what Hezekiah said (infra 7: 3), “This day is a day of distress, debate, and blasphemy.”
  

have seen a great light: with Sennacherib’s downfall.

2  You have aggrandized this nation; you have magnified the joy for them; they have rejoiced over You like the joy of harvest, as they rejoice when they divide spoils.

Rashi's commentary

You have aggrandized this nation: They have become aggrandized to all who hear of them, when the nations heard the miracles that were performed for them.

You have magnified the joy for them: Heb. לוֹ, [lit. for him.] And not for his enemies. It is written לֹא, [spelled ‘lammed aleph,’ meaning ‘not,’] since Hezekiah’s joy was incomplete, because, at that time it was said to him (infra 39:6), everything in your palace… will be carried off to Babylonia."

like the joy of harvest: Jonathan renders: like the joy of the victors of a battle, which is similar to the harvest; those who slay men cut throats. Scripture deviated from being explicit [lit. changed its language] to expound that the miracle took place on the night of the harvest of the omer.

as they rejoice when they divide spoils: of Egypt in Moses’ time, for here, too, they divided the spoils of Cush and Egypt and the coveted treasures of all the nations, for, when he returned from Tirhakah, king of Cush, he came to Jerusalem with all the treasures of Cush and Egypt, as it is stated (infra 45: 14): “The toil of Egypt and the merchandise of Cush and the Sebaites…” And all this Hezekiah and his people plundered.

3  For, the yoke of his burden and the staff of his shoulder, the rod of the one who oppressed him have You broken, as on the day of Midian.

For the yoke of his burden: The yoke which was a burden to Hezekiah, and that he bent his shoulder for this heavy burden to pay harsh tribute, and the rod with which he had oppressed Hezekiah.

have You broken: You broke them together in one night.

like the day of Midian: in Gideon’s time, for they, too, fell together in one night, and on the night of the harvest of the Omer, as it is said (Judges 7: 13): “And behold, a roasted cake of barley bread tumbled into the camp of Midian.”

4 For every victory shout sounds with clamor, and garments wallow in blood, but this shall be burnt, consumed by fire.

For, every victory shout sounds with clamor: Heb. כִּי כָל-סְאוֹן סֹאֵן בְרַעַשׁ. Some (Machbereth Menachem, p. 125, who claims that the root is סא interpret this as an expression of a ‘seah’ and a measure, as our Rabbis expounded it (Sotah 8b, Tosefta 3:1, Mid. Psalms 91:2, [where the Rabbis interpret this passage to mean that a person is rewarded with the same measure he metes out to others]), but, according to the simple interpretation of the language of the Scriptures, it is impossible to explain it as an expression [of a ‘seah,’] since the ‘vav’ and the ‘nun’ are not radicals but like שָׁאוֹן from שׁוֹאֶה, and הָמוֹן from הוֹמֶה, and חָרוֹן from חָרָה, this root will not assume a verb form with a ‘nun’ to say סוֹאֵן, but סוֹאֶה, just as from הָמוֹן, we say הוֹמֶה, and from שָׁאוֹן, שׁוֹאֶה, but one does not say: שׁוֹאֵן, הוֹמֵן, חוֹרֵן. I [therefore,] say that its interpretation is according to the context, and that it is hapax legomenon in Scripture. Its interpretation is an expression of a shout of victory in battle. [We, therefore, explain the words: סְאוֹן סֹאֵן בְרַעַשׁ כִּי כָל- as follows:] The sound of [var. every] victory of any victor in war, is with clamor; it is the galloping of horses and the striking of shields against each other. And the garments of those killed in battle wallowing in blood. But in this victory there is no clamor, and there is no blood.

 but this shall be burnt: He shall be burnt, consumed by fire.

5 For a child has been born to us, a son given to us, and the authority is upon his shoulder, and the wondrous adviser, the mighty God, the everlasting Father, called his name, "the prince of peace."

For a child has been born to us: Although Ahaz is wicked, his son who was born to him many years ago [nine years prior to his assuming the throne] to be our king in his stead, shall be a righteous man, and the authority of the Holy One, blessed be He, and His yoke shall be on his shoulder, for he shall engage in the Torah and observe the commandments, and he shall bend his shoulder to bear the burden of the Holy One, blessed be He.

and… called his name: The Holy One, blessed be He, Who gives wondrous counsel, is a mighty God and an everlasting Father, called Hezekiah’s name, “the prince of peace,” since peace and truth will be in his days.

Commentary by Julius Neal Wolfson

הכִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִי־עַ֖ד שַׂר־שָׁלֽוֹם:
Direct Translation of the Hebrew

The child was born to us, a son was given to us, and the work of God was called to us.

6 To him who increases the authority, and for peace without end, on David's throne and on his kingdom, to establish it and to support it with justice and with righteousness; from now and to eternity, the zeal of the Lord of Hosts shall accomplish this.

Rashi's commentary

A long comment by Rashi, but very important.

To him who increased the authority: To whom will He call this name? To the king who increases the authority of the Holy One, blessed be He, upon himself, to fear Him. 

authority: an expression of government. [This is to refute those who disagree with us [the Christians]. But it is possible to say that “Prince of Peace,” too, is one of the names of the Holy One, blessed be He, and this calling of a name is not actually a name but an expression of (var. for the purpose of) greatness and authority. Comp. (Ruth 4:11) “And be famous (וּקְרָא שֵׁם) in Bethlehem. Also (II Sam. 7:9, I Chron. 17:8): ” And I shall make for you a name.“ Here too, Scripture means, ” And He gave him a name and authority."]

and for peace: which is given to him, there will be no end, for he had peace on all his sides, and this “end” is not an expression of an end to eternity, but there will be no boundaries. On the throne of the kingdom of David shall this peace be justice and righteousness that Hezekiah performed.

and for peace: Heb. וּלְשָׁלוֹם. This ‘vav’ is to rectify the word, thus: He [Hezekiah] increased the authority upon his shoulder, and what reward will He [God] pay him? Behold, his peace shall have no end or any limit.

from now and to eternity: The eternity of Hezekiah, viz. all his days. And so we find that Hannah said concerning Samuel (I Sam. 1:22): “and abide there forever.” And, in order to refute those who disagree [i.e., the Christians, who claim that this (Prince of Peace) is their deity], we can refute them [by asking], What is the meaning of: “from now” ? Is it not so that the “deity” did not come until after five hundred years and more?

the zeal of the Lord of Hosts: Who was zealous for Zion concerning what Aram and Pekah planned about it.

shall accomplish this: but Ahaz does not deserve it, moreover, the merit of the Patriarchs has terminated. [Addendum: And our Rabbis said: The Holy One, blessed be He, wished to make Hezekiah the Messiah and Sennacherib, Gog and Magog. Said the ministering angels before the Holy One, blessed be He, Should the one who stripped the doors of the Temple and sent them to the king of Assyria, be made Messiah? Immediately, Scripture closed it up.]

7 The Lord has sent a word against Jacob, and it has fallen in Israel.

The Lord has sent a word against Jacob: [i.e.,] the prophecy that he prophesied concerning the punishment of Pekah son of Remaliah.

and it has fallen in Israel: From now, it will be fulfilled concerning them.

Isaiah is known for the method by which he presents many of his messages through the use of prophetic names (Isaiah 7:3, 14; 8:3). In the verse under study, the prophet expounds his message by formulating a prophetic name for Hezekiah. The words of this name form a sentence expressive of God’s greatness, which will become manifest in the benefits to be bestowed upon the future king in his lifetime. Thus, the name, though borne by the king, serves, in reality, as a testimonial to God. Hezekiah is called “a wonderful counselor” because this name is a sign, which foretells God’s design for him.

The Lord of hosts has sworn, saying: “As I have thought, so shall it be, and as I have purposed, so shall it stand, that I will break Asshur in My land, and upon My mountains trample him under foot; then shall his yoke depart from off them, and his burden depart from off their shoulder.” This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations. For the Lord of hosts has purposed, and who will annul it? And His hand is stretched out, and who shall turn it back? (Isaiah 14:24-27)

Be not afraid of the words that you have heard, with which the servants of the king of Assyria have blasphemed Me. Behold, I will put a spirit in him, and he shall hear a rumor, and shall return to his own land; and I will cause him to fall by the sword in his own land. (Isaiah 37:6-7)

Hezekiah is called “the mighty God” because this name is a sign that foretells God’s defense of Jerusalem through the miraculous sudden mass death of Sennacherib’s army.

Therefore thus says the Lord concerning the king of Assyria: He shall not come to this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast a mound against it. By the way that he came, by the same shall he return, and he shall not come to this city, says the Lord. For I will defend this city to save it, for My own sake, and for My servant David’s sake. (Isaiah 37:33-35)

Hezekiah is called “the everlasting Father” because this name is a sign, which foretells that God will add years to his life. “Go, and say to Hezekiah: Thus says the Lord, the God of David your father: I have heard your prayer, I have seen your tears; behold, I will add to your days fifteen years” (Isaiah 38:5). Hezekiah is called “the ruler of peace” because this name is a sign, which foretells that God would be merciful to him. Punishment for lack of faith in the Almighty will be deferred and peace granted during the last years of his rule. “Then said Hezekiah to Isaiah: ‘Good is the word of the Lord which you have spoken.’ He said moreover: ‘If but there shall be peace and security in my days'” (Isaiah 39:8). The fulfillment of the above-stated declarations is foretold in Isaiah 9:6, when, after the Assyrian defeat, Hezekiah’s glory increased and peace reigned for the rest of his life (2 Chronicles 32:23). Archaeologists have found that there was a sudden expansion of Judean settlements in the years following the fall of the northern kingdom. This indicates that many refugees fled south, thus giving added significance to the statement “that the government may be increased.” Hezekiah’s kingdom is declared to be forever, for through his efforts to cleanse the Temple ritual of idolatry, even though apostasy followed under his son Menasseh, the Davidic dynasty was once more confirmed as the only true kingly rule that God would accept over his people “from henceforth and forever.” The greatness of Hezekiah lies in his setting the stage for Israel’s future. Hezekiah was a true reformer. He cleansed religious worship of foreign influence, purged the palace and the Temple of images and pagan altars, and reestablished pure monotheistic religion. In the long run Hezekiah’s achievements would outlive him, leaving an everlasting, indelible impact on the history of his people. Thus, God, through Isaiah, bestows upon Hezekiah this name which honors the king by proclaiming the great things God will do for him, and, through him, for the people of Israel.

 https://www.biblegateway.com/passage/?search=Isaiah%209&version=KJV

Isaiah 9

King James Version

1 Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations.

2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.

3 Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.

4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.

6 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 Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.

To get a full grasp of How Hezekiah has come to be called “the everlasting Father” see Yeshayahu (Isaiah) - Chapter 37

Isaiah 9:6 is in the perfect tense, indicating that the child is already born, and the context show that he was the future King Hezekia of Judah