'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, Mighty God, Everlasting Father, Prince of Peace.'[394] Here we have a plain statement of the Divinity of One Who should be born a child. The two words translated _Mighty God_ are incapable of any other translation, and no other is suggested for them in the margin of either the Authorised or Revised Version; while the same two words occur in the next chapter, where they plainly mean _Mighty God_ and nothing else. Moreover, the term _Everlasting Father_ is literally _Father of Eternity_ (see margin) and means the Eternal One. This is another divine title, and does not conflict with the Christian doctrine that it was the Son, and not the Father, Who became Incarnate. While the following words, that of the increase of His government _there shall be no end_, and that it should be established _for ever_, also point to a Divine Ruler, in spite of the reference to David's throne. And it is significant that a few verses before it is implied that the Ministry of this future Messiah should commence in the land of Zebulon, and Naphtali, by the Sea of Galilee; where, as a matter of fact, Christ's Ministry did commence. [Footnote 394: Isa. 9. 6; 10. 21; 9. 1-2.] 'But thou, Bethlehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.'[395] Here we have a prophecy of the birth of One who had existed _from everlasting_; thus showing the Pre-existence and apparent Divinity of the Messiah, who was to be born at Bethlehem, where, again, as a matter of fact, Christ actually was born. [Footnote 395: Mic. 5. 2.] 'Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts.'[396] The word translated _fellow_ is only found elsewhere in Leviticus, where it is usually translated _neighbour_, and always implies an equality between the two persons.[397] Thus God speaks of the Shepherd who was to be slain with the sword (a term, as before said, used for any violent death), as equal with Himself, and yet at the same time Man; so no one but a Messiah who is both God and Man--_Fellow-God_ as well as _fellow-man_--can satisfy the language. [Footnote 396: Zech. 13. 7.] [Footnote 397: Lev. 6. 2; 18. 20; 19. 11, 15, 17; 24. 19; 25. 14, 15, 17.]