Certainly! The passage you’re referring to is from Isaiah 9:6 in the Bible. Here it is in full (King James Version, the most classic rendering):

Isaiah 9:6 (KJV)
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.

If you’d like, I can also show how this verse is translated in other versions (like the NIV or ESV) for comparison of tone and meaning — would you like me to do that?

Great question — short answer: some Jewish streams read Isaiah 9:6 messianically before/around the time of Jesus, but “Messiah = God” was not the mainstream Jewish takeaway. Here’s how the main early Jewish witnesses line up:

• Aramaic Targum (early Jewish paraphrase): Targum Jonathan explicitly renders the verse as about “the Messiah”, but it grammatically shifts the divine titles to God, not to the child. In its wording, the child is “the Messiah,” while the phrases “Wonderful in counsel, Mighty God, everlasting” describe God, “from before Him,” who names/appoints the child. That’s messianic, but not making the Messiah divine. Sefaria

• Septuagint (LXX, pre-Christian Greek translation): The LXX famously renders one title as “Messenger/Angel of great counsel.” This shows an exalted figure but again does not straightforwardly say the child is God; the translation is interpretive and different from the later KJV-like wording. (There are text-critical quirks and varied lines, but the key point is that the LXX doesn’t clearly equate the child with God.) Biblical Hermeneutics Stack Exchange+1

• Dead Sea Scrolls (1QIsaᵃ): The Great Isaiah Scroll preserves the verse (textually very close to the Masoretic Hebrew), but we don’t have a Qumran “pesher” (commentary) on this verse telling us how they interpreted it. So it’s a textual witness, not an interpretive one. dss.collections.imj.org.il+1

• Early rabbinic literature: The Talmud discusses the verse with Hezekiah in view — even to the point of counting “eight names of Hezekiah” from Isaiah 9:6 — and entertains the idea that God considered making Hezekiah the Messiah (but didn’t). Classic medieval Jewish commentators (e.g., Rashi) likewise read the divine epithets as praises of God, with “Prince of Peace” applying to Hezekiah. This is a non-messianic (or at most proto-messianic via Hezekiah) and definitely non-divine interpretation of the child. Sefaria+2Chabad+2

So, was it seen as messianic before Christ?

• Yes, in some strands (e.g., the Targum), the verse was read about the Messiah. But that same strand carefully does not identify the Messiah as God; instead, it attributes the God-titles to the Lord who bestows the name/role. Sefaria

Does that mean Jews believed the Messiah is God?

• No, not as a general Jewish belief. Second Temple and rabbinic Judaism overwhelmingly expected a human, Davidic king (albeit exalted by God). Where the Hebrew has titles like ’El Gibbor (“Mighty God”), Jewish readings typically (1) take them as epithets of God associated with the child’s reign, or (2) as theophoric/royal formulas that honor God in the naming, rather than ascribing deity to the king himself. The Talmudic/medieval line (Hezekiah or a future Davidic ruler) exemplifies this. Sefaria+1

Bottom line: Before and after the time of Jesus, some Jewish sources did read Isaiah 9:6 messianically, but they did not use it to argue that the Messiah is divine. That specific move is distinctive to Christian interpretation; Jewish tradition generally keeps the Messiah as a God-appointed human king and reserves the divine titles for God. Sefaria+2Sefaria+2

If you’d like, I can set the Hebrew, the LXX Greek, the Targum, and a couple English translations side-by-side so you can see exactly where the grammar shifts.

Short answer: we can’t name an identifiable early Jewish scholar who (1) explicitly read Isaiah 9:6 as both messianic and divine for the child in writing we still have and (2) left Judaism for the Jesus movement. The earliest Jewish Christians (the apostles and NT authors) certainly affirmed Jesus’ divinity and kingship, but in our surviving texts they do not quote Isaiah 9:6 to make that point. The first explicit uses of Isaiah 9:6 as a christological, divine title-set show up a bit later—and mainly in Gentile Christian writers.

Here’s the lay of the land:

• New Testament era (all Jewish believers):
  • Matthew cites Isaiah 9:1–2 about “Galilee of the Gentiles” as fulfilled in Jesus’ public ministry, but he doesn’t quote 9:6. Evidence Unseen+1
  • Paul (a Pharisee trained “under Gamaliel”) teaches Jesus’ divinity (e.g., Titus 2:13; Phil 2:6–11), yet we have no NT passage where he applies Isaiah 9:6 to Christ. (His Jewish scholarly credentials are explicit in Acts 22:3.) Bible Gateway
  Net: the first generation of Jewish-Christian leaders affirms Jesus as divine and messianic, but no extant Jewish-Christian text from this period uses Isaiah 9:6 to argue that.

• Second century (earliest explicit christological use of Isa 9:6—mostly non-Jewish authors):
  • Justin Martyr deploys Isaiah extensively in Dialogue with Trypho to argue that Christ is the divine Messiah; Isaiah 9:6 is among the prooftexts cited by early Fathers (Justin himself was not Jewish). earlychristianwritings.com+2New Advent+2
  • Irenaeus likewise uses Isaiah to argue the same (he cites many Isaian texts; 9:6 is part of the patristic arsenal), but he, too, is not Jewish. New Advent+1

• Contemporary Jewish readings (for contrast):
  Pre-/post-Christian Jewish sources read the verse messianically at times (Targum Jonathan calls the child “the Messiah”) while attributing the divine titles to God, not to the child; rabbinic discussions often connect the verse to Hezekiah rather than a divine Messiah. These show the baseline from which Christian readings diverged. Sefaria+2Sefaria+2

Bottom line

• The first documented application of Isaiah 9:6 to a divine Messiah in our surviving literature is in second-century Christian apologetics (Justin, then others), not in named, documentable Jewish scholars who converted. earlychristiancommentary.com

• The earliest Jewish Christians (apostles/evangelists) were theologically positioned for such a reading (they proclaim Jesus as divine), but we don’t possess a surviving Jewish-Christian source that explicitly argues “Isaiah 9:6 = the divine child = Jesus.” Instead, we have Matthew’s use of Isaiah 9:1–2 and broad NT claims about Jesus’ divinity. Evidence Unseen+2Biblical Hermeneutics Stack Exchange+2

If you want, I can pull together a side-by-side showing: Hebrew MT, Targum Jonathan, Septuagint, and how Justin/Irenaeus quote or paraphrase the verse, so you can see where the interpretive shift happens.

here’s that side-by-side you asked for, followed by an at-a-glance map of the earliest Jewish-Christian sources (all Jewish authors) and the Hebrew Scriptures they read as pointing to Jesus’ messiahship and deity, and how Jesus’ death/resurrection reframed those texts.

Isaiah 9:6 side-by-side

• Hebrew (MT) – literal-ish:
  “For to us a child is born, to us a son is given; and the government will be on his shoulder; and his name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.”
  (Any standard MT-based translation will read along these lines.)

• Septuagint (LXX, pre-Christian Greek):
  “…and his name is called Ἄγγελος μεγάλης βουλῆς (Angel/Messenger of Great Counsel)…” — an exalted figure, but phrased differently than the MT tradition. Bible Hub+1

• Targum Jonathan (early Jewish Aramaic paraphrase):
  Paraphrases the verse about “the Messiah”, while shifting the divine epithets to God who names/appoints him: “His name is called from before Him who is wonderful in counsel, the mighty God who lives forever — the Messiah, whose peace shall be great…” Sefaria

The very first Jewish-Christian sources & their Scripture map

Below are the earliest Jewish followers of Jesus whose writings we have (New Testament authors). For each, I’ve listed key Hebrew Bible texts they apply to Jesus and how the cross + resurrection reoriented their reading from the dominant Jewish expectation (a human, Davidic king) to the Christian confession (Jesus is the divine, enthroned Messiah).

1) Jesus (as teacher) — cited by the Evangelists

• Texts used: Psalm 110:1 (“The LORD said to my Lord…”) and Daniel 7:13–14 (“Son of Man” coming with the clouds).

• How He uses them: In debate, Jesus asks how David’s “Lord” can also be his son, pushing beyond a merely human messiah; at His trial He explicitly combines Ps 110:1 + Dan 7:13–14 about sitting at God’s right hand and coming with the clouds. Bible Gateway+2Bible Gateway+2

• Shift after Easter: These enthronement/“right hand” texts are read as fulfilled by resurrection and exaltation, identifying Jesus with the heavenly “Son of Man” and David’s Lord. (See Peter below picking up the same pair.) Bible Gateway

2) Matthew (Jewish author)

• Texts used: Isaiah 9:1–2 (light dawning in Galilee), Micah 5:2 (Bethlehem ruler), Isaiah 40:3 (prepare the way of the LORD), Zechariah 9:9 (humble king on a donkey).

• How he uses them: Places Jesus’ ministry in Zebulun/Naphtali to fulfill Isa 9:1–2; birth in Bethlehem to fulfill Mic 5:2; John the Baptist prepares the LORD’s way (Isa 40:3) applied to Jesus; entry to Jerusalem fulfills Zech 9:9. Bible Gateway+3Bible Gateway+3Defending Inerrancy+3

• Shift after Easter: “The LORD” texts (Isa 40:3) are read with Jesus in the LORD’s role; royal-Davidic promises (Mic 5:2; Zech 9:9) are now seen in the crucified-and-risen king.

3) Peter (Jewish apostle)

• Texts used: Psalm 110:1 foremost; (with broader Davidic promises in view).

• How he uses them: On Pentecost he argues Jesus is enthroned at God’s right hand now, citing Ps 110:1 to explain the resurrection/exaltation. Bible Gateway

• Shift after Easter: The resurrection is the proof and pivot: “God has made him both Lord and Messiah” (Acts 2), so Ps 110—once a royal/messianic hope—now names the risen Jesus. Bible Gateway

4) John (Jewish apostle)

• Texts used: Zechariah 12:10 (“they will look on me/him whom they pierced”) applied to Jesus’ crucifixion; multiple “YHWH-texts” are echoed christologically (e.g., Isa 40:3 via the Baptist in John’s circle).

• How he uses them: At the cross John says, “another Scripture says, ‘They will look on him whom they pierced’,” linking Jesus’ side-piercing to Zech 12:10. JSTOR+1

• Shift after Easter: The suffering-pierced figure of Zechariah is identified with Jesus, and (with the resurrection) this suffering is not defeat but glorification leading to recognition of his divine identity.

5) Philip (Jewish deacon-evangelist)

• Text used: Isaiah 53 (the Suffering Servant).

• How he uses it: Explains Isa 53 directly “about Jesus” to the Ethiopian court official, proclaiming the suffering/death as messianic fulfillment. simplybible.com

• Shift after Easter: A passage often read of Israel or a prophet is now christologically centered: the Servant’s vicarious suffering and vindication fit Jesus’ death and resurrection.

6) The author of Hebrews (Jewish Christian)

• Texts used: Especially Psalm 110 and Psalm 45:6–7 (“Your throne, O God, is forever and ever…”), among others.

• How he uses them: Applies Ps 45:6–7 to the Son—an explicit, early, Jewish-Christian identification of Jesus with “O God” in a royal/messianic psalm; also makes Ps 110 central to Jesus’ eternal priest-king status. Bible Gateway

• Shift after Easter: Jesus’ heavenly enthronement (post-resurrection) reframes Israel’s royal psalms: the kingly language reaches its ultimate referent in the divine Son.

What changed their reading?

• Event: Jesus’ resurrection and exaltation (to God’s right hand).

• Effect on interpretation:

  • Enthronement texts (Ps 110; Dan 7) → read as present reality in the risen Jesus, grounding claims to his lordship and unique sharing of divine rule. Bible Gateway+1

  • Royal/messianic promises (Mic 5; Zech 9) → re-read through the cross, showing the king’s humility and suffering as part of messianic fulfillment. Defending Inerrancy+1

  • YHWH-texts/“prepare the way of the LORD” (Isa 40:3) → applied to Jesus’ advent, implying a high Christology from the start. Bible Gateway

  • Suffering-vindication texts (Isa 53; Zech 12:10) → understood as predicting the passion and recognition of Jesus’ identity. simplybible.com+1

If you want, I can expand this into a compact chart with the Hebrew, Greek (LXX), and NT citations for each passage so you’ve got a printable study sheet.

Yes—right after (and overlapping with) the NT era you start getting writers who pile up Hebrew-Bible proofs and speak of the Messiah as God. Here are the tightest early voices, with sample OT texts they use and where to read them:

• Ignatius of Antioch (c. 110) — repeatedly calls Jesus “our God,” ties him to David’s seed and the virgin birth (implicitly Isa 7:14), and insists “God in flesh.” See Ephesians 7, 18–19. New Advent+2Early Christian Writings+2

• Epistle of Barnabas (70–130) — reads the OT typologically; says of Jesus “in him and unto him are all things,” then quotes Ps 110:1 about the enthroned Lord. (High Christology with explicit OT prooftexts.) Early Christian Writings

• Justin Martyr (c. 150) — a proof-text machine in Dialogue with Trypho:

  • Isa 7:14 (Immanuel) → virgin birth of the Christ;

  • Ps 110 (“The LORD said to my Lord”) → the exalted, divine Lord;

  • Isa 53 → suffering/atoning Messiah;

  • also deploys royal and enthronement psalms. New Advent+3UPSpace Repository+3Bible Hub+3

• Melito of Sardis (c. 170) — in the Pascha homily, identifies the crucified one as “The Lord… God has been murdered,” and “the one who made the heavens and the earth.” It’s a sweeping OT-through-Exodus/Psalmic argument that the Passover Lamb is God. ✟ Christian Writings ✟+1

• Irenaeus (c. 180) — reads Ps 110 as the Father addressing the Son “Lord,” and confesses Christ as “our Lord and God” while arguing from the prophets (and from Ps 45:6–7 via Heb 1) for the Son’s divine kingship. New Advent+1

• Tertullian (c. 197) — in An Answer to the Jews he argues that the Isaianic names and signs apply to Jesus the Christ, the fulfillment of the Law and Prophets. (Latin apologetic aimed straight at Jewish objections.) New Advent

• Hippolytus (early 3rd c.) — argues Christ is God (against modalist Noetus) using OT monotheism texts and apostolic prooftexts; shows how the Son can be confessed as God without collapsing into “the Father Himself.” New Advent+1

What changed from the dominant Jewish readings?

These writers keep many messianic readings already present in Jewish exegesis (royal psalms; servant texts), but—because of Jesus’ death + resurrection + exaltation—they now read the enthronement texts (Ps 110; Dan 7), royal psalms (Ps 45), Immanuel (Isa 7:14), suffering/vindication (Isa 53; Zech 12:10), and Passover/Exodus typology as fulfilled in a divine Messiah. The crucified-and-risen Jesus is the one who reigns as God’s equal (right hand), is addressed as God (Ps 45 via Heb 1), and does what only God does (creates, judges, saves). ✟ Christian Writings ✟+3New Advent+3Bible Hub+3

If you’d like, I can compile a printable one-pager with each author, the exact OT verses they cite, and the line where they make the “Messiah = God” move.