Category Archives: Isaiah

Isaiah, Language, Teaching

Isaiah 50:4-9a – Lords a leaping

January 3, 2026 R. T. Tippett Leave a comment

[4] adonay Yahweh has given me

the tongue of a teacher,

that I may know how to sustain

the weary with a word.

Morning by morning he wakens–

wakens my ear

to listen as those who are taught.

[5] adonay Yahweh has opened my ear,

and I was not rebellious,

I did not turn backward.

[6] I gave my back to those who struck me,

and my cheeks to those who pulled out the beard;

I did not hide my face

from insult and spitting.

[7] wadonay Yahweh helps me;

therefore I have not been disgraced;

therefore I have set my face like flint,

and I know that I shall not be put to shame;

[8] he who vindicates me is near.

Who will contend with me?

Let us stand up together.

Who are my adversaries?

Let them confront me.

[9a] It is adonay Yahweh who helps me;

who will declare me guilty?

——————–

This is the Track 2 Old Testament reading that can be chosen for reading on the sixteenth Sunday after Pentecost [Proper 19], Year B, according to the lectionary for the Episcopal Church. If Track 2 is chosen for reading this year, it will be accompanied by a reading from Psalm 116, which sings, “The Lord watches over the innocent; I was brought very low, and he helped me.” That pair will precede the Epistle reading from James, where he wrote, “For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle.” All will accompany the Gospel reading from Mark, where Jesus said, “Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

In the above English translation, in four places the NRSV translated “adonay Yahweh” as “the Lord God.” Because this is not the truth of that written, I have restored the Hebrew text in those four places. First of all, the Hebrew word “adon” is the singular number word “lord.” It does not demand capitalization, as Yahweh has no lord, only human beings [i.e.: souls] have “lords.” Because “adonay” is the plural number, as “lords,” with there being only one God [i.e.: Yahweh], the intent is as a statement of that which “lords” over human souls; so, the capitalization need not be applied. As for “Yahweh” being translated as “God,” the Hebrew word for “god” is “el,” which was not written. The proper name “Yah-weh” from “יְהוִה֙,” is specifically for the “One God of Israel,” where “Israel” means “He Retains God.” When one retains God, then “Yahweh” is one’s “lord,” not some generic “lord” or “god.” The plural number word for “gods” is “elohim.”

Also, one will note that the Episcopal Church has made the decision to remove the verse numbering. I have applied the numbers, which appear in bold type, between brackets. In the subsequent analysis of this reading, I will refer to the verses by number. My applying those numbers will make it easier for the interested seekers to follow that analysis. Where I list “9a,” this means the full text of verse nine is not included in this reading. Only the first words will then be read. However, the full verse might need to be examined to make what is in the “a” part make more sense.

The BibleHub Interlinear website lists verses four through eleven [the last verse in this chapter of Isaiah] as being headed: “The Servant’s Obedience.” This is, of course, a matter of opinion that was not written by Isaiah, although the title should reflect verbiage that Isaiah did write. The NRSV [the Episcopal Church references that translator as the source of its text] shows these verses as headed: “The Servant’s Humiliation and Vindication.” Again, this should be seen as reflected in the actual verbiage written by Isaiah.

Verse four literally translates into English as: “adonay Yahweh has given me the tongue of the learned , to know how to speak to the faint , speaks ; he awakens me the break of day coming of daylight , he awakens me my ear to hear as the learned .” While the NRSV translation makes this simple to discern, using words like “teacher” and “taught,” their translation of “The Lord God” doing that to Isaiah gives the impression that anyone can roll out of bed in the morning and begin to teach what God wants taught. Ask anyone how he or she says what Scripture means and he or she can say, “The Lord God” said so. The question is then, “What makes you so special that you have a clue what “The Lord God” means?” The only answer possible is, “Well, Yahweh is my lord, which makes me one of His elohim, or one of His whose “lord” is “Yahweh,” also known as His “adonay.” Only by being able to see that written does it make sense that one of Yahweh’s adonay have been “given the tongue of the learned.”

When this selected reading is seen as an option relative to Proverbs 1, where Solomon waxed intelligently about wisdom, one can expect he was one “of the learned,” if not the most “learned” of all history. Isaiah was most likely a ‘graduate’ of the school of prophets in Jerusalem, thus “learned,” so he had a brain and was able to use it. Still, Solomon was an elohim of worldly wisdom [called a goddess, as a “she”] and Isaiah was an “adonay” [one whose spiritual “lord” was] of “Yahweh.” This says “Yahweh has given me the tongue of the learned” is a higher frame of ‘knowledge’ than anything a fleshy brain can calculate. The “tongue” of Yahweh is what many refer to [without understanding] as “speaking in tongues.” No big brained people can do that, unless they have married Yahweh and become “adonay” of His.

When the second segment of words then says, “to know how to speak to the faint,” the words translated as “to the faint” are “’êṯ.yā·‘êp̄,” from “eth yaeph,” meaning “to the weary or faint.” At this time, Jerusalem had fallen and the Temple destroyed, with all the big brains that caused all that destruction tired of coming up with excuses for why they were not smart enough to see that coming. Yahweh spoke to Isaiah so his “tongue” would be that of a true prophet, who would be able to divinely encourage those who lost everything because of their fleshy brains’ limitations, giving them strength that allowed spiritual wisdom, unlike that possessed by Solomon. Solomon-like wisdom brought about the falls of two nations of peoples; and, such wisdom is the mother of all philosophies and doctrines that reject Yahweh and always lead to ruin.

When Isaiah wrote the same Hebrew word twice, such that it can be translated differently each time, as: “he awakens me the break of day coming,” this “speaks” of the light of insight that is the truth which comes from Yahweh. The truth is a dawning of knowledge that can never be predicted by science or mathematics, but always explained as valid in hindsight. That makes wisdom the fumbling around in darkness, which often leads to very bad conclusions. Thus, Isaiah said “he awakens me my ear to hear as the learned,” which means the whispers that come to those souls married to Yahweh allows them to follow divine leads of insight that take one to the truth, which is always the objective of wisdom.

In the fifth verse is repeated “adonay Yahweh,” where it states literally: “adonay Yahweh has opened my ear , and I not was rebellious ; away not did I turn .” Again, Isaiah is saying that his soul’s marriage to Yahweh allowed him to hear His voice guiding his actions. The word saying “rebellious” [“marah”] becomes a statement of obedience, which is customary for a wife to submit to the will of her husband, as well as a subject to submit his or her will to a king. That says that instead of turning away from Yahweh’s presence, Isaiah welcomed it into his soul. This is a further statement of divine marriage.

The sixth verse then can be shown to state, “my body I gave to those who stuck , and my cheeks to those who pluck the beard ; my face not did I hide , from insult and spitting .” From verse five being seen as a statement of submission to Yahweh, Isaiah next said, “my body I gave” [“gê·wî nā·ṯat·tî,” from “gev nathan”], where “gev” means “the back, midst.” When “midst” is used, such that it implies one’s whole “body,” this is the flesh Isaiah “gave” in submission to Yahweh’s will. While that can then be seen as a “back” that was whipped [not something Isaiah experienced], that mental direction leads away from the deeper truth of divine marriage of a soul to Yahweh, so the flesh became His to use. That then makes “those who struck” [“lə·mak·kîm”] relate to the Judaeans who had been “defeated” and “taken” into captivity.

The metaphor of allowing others to pull out the beard on Isaiah’s face, the truth of the word “marat” is “to make smooth, bare or bald, to scour, polish.” Because the beard was a sign of devotion to Yahweh, to be clean shaven was a sign of having lost that devotion. As such, the “cheeks” or the “jawbone” of Isaiah, as parts of his “body given” to Yahweh, to help those “stricken,” it was his beard of priesthood that was being offered to those whose beards had been “plucked out” by the Babylon dominators. Thus, when Isaiah said, “my face not did I hide” that speaks two ways. First, it says Isaiah did not hide his face as a priest of Yahweh. Second, it says it was not the face of Isaiah that was seen, because he hid his face when he put on the face of Yahweh, when he became an “adonay Yahweh.” That face was the strength that could not be phased by “insults and spitting.”

Verse seven again repeats “adonay Yahweh,” although “adonay” is adjusted in spelling, as “wadonay,” meaning “for adonay Yahweh.” Seeing that, verse seven then literally translates to say in English: “for adonay Yahweh will help me , upon thus not I will be humiliated ; upon thus I have set my face like a flint , and I know that not will I be ashamed .” Here, one should allow the insight of Solomon’s wisdom found in Proverbs 1 as ridicule placed upon those who are simple and love simplicity. Solomon’s soul served a worldly goddess as his “lord,” so he was like the leaders of Judah that had become the “faint” and “clean shaven.” They were unable to keep the face of Yahweh’s servants, with His face in like flint. This, again, leads one to need to see the power of divine presence that is an “adonay Yahweh.”

Because Isaiah was a simple mind that sacrificed his ‘big brain’ to obedience to Yahweh’s Will, there was nothing anyone could do to make his soul ever feel shame. As such, the words that literally translate as “I know that not will I be ashamed” also speaks two ways. First, Isaiah could not feel shame from being a true prophet of Yahweh, who served Him obediently. Second, however, it says Isaiah also knew those who did not serve Yahweh in the same way [Solomon and all his buddies of wisdom], once in captivity they would be filled with the humiliation and shame of having been overthrown by those who served other gods.

Verse eight then literally translates to say in English, “near who makes me righteous , who will contend with me let us stand together ; who my lord my judgment ? let him approach me .” In this, the Hebrew word “qā·rō·wḇ” (“qarob”) begins this verse, while “yig·gaš” (“nagash”) ends it, with both words capable of translating as “near.” The first usage is a statement of Yahweh being one with one’s soul [an adonay Yahweh], so the Spirit is what keep Him “near.” When the second use arises, this is for those who are external, therefore close enough to confront, such that those “come near” or “approach,” while not being within one’s body and soul.

The internal question, which basically asks, “Who is my lord and who casts judgment on me?” is a statement that Isaiah was one of Yahweh’s “lords,” His adonay. When that is seen from those repeated words, one can know this question says Isaiah will only be led by the One God he allows to lead him, no matter who owns his flesh and forces that flesh into service. It is the soul of Isaiah who decides who will truly be his “lord.”

In that, the “nearness” of Yahweh in Isaiah’s soul was how he could be made to be “righteous.” In captivity, when one’s failure to serve Yahweh was why many Jews felt faint, the pretense of family lineage, as birthrights no longer served captive slaves, there was no reason to contend with one another, as if one’s past rank meant anything anymore. As those who had professed service to Yahweh [whether true or not], then was the time to “stand together.” As Jews, all should be making the decision who would be his or her true “lord,” as all should marry their souls to Yahweh and become His adonay. Therefore, “let him approach me” should be the willingness to marry Yahweh and let His Spirit come near, which will mean nobody else could ever bring harm to that soul. So, bring em on!

In verse nine, the last verse of this reading, the whole verse translated literally into English as: “behold! adonay Yahweh will help me , who he will condemn me ; indeed they all like a garment will grow old , the moth will eat them up .” In this, the part “a” is that leading up to the semi-colon. One more time, Isaiah made it clear that the “help” that comes only comes to a soul. That is the surety that a soul “beholds.” The condemnation [from the Hebrew “yar·šî·‘ê·nî”] becomes anyone who leads one’s soul to “wickedness,” which is all external influences [living or dead]. This is then seen to be a statement of oppression, such that being a slave to an owner is nothing more than a fact of life on earth. Oppressors are like matter, as it is always in a state of change. Today’s new is tomorrow’s old. Nothing lasts forever [with “thing” the focus of truth]. A soul last forever; so, to avoid its condemnation, the only “lord” that matters is Yahweh. Therefore, a soul is called by Isaiah to become an “adonay Yahweh.”

As the Track 2 Old Testament reading selection for the sixteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson here is to do as Isaiah said and become an adonay Yahweh. That means letting Yahweh be one’s lord, by becoming married to His Spirit, as an elohim. One must become the extension of God’s hand on earth. One is called to be a true prophet, one who is sent into the world in ministry. It is not a job or vocation. It does not come with papers and titles. It is guaranteed no respect and no privilege. It only comes with the promise of eternal life; but to redeem that promissory note, one has to do the deeds of service. That is what an adonay Yahweh does, without question.

Isaiah, Language, Teaching

Isaiah 53:4-12 – Black sheep at the shears of the Good Shepherd

January 2, 2026 R. T. Tippett Leave a comment

[4] Surely he has borne our infirmities

and carried our diseases;

yet we accounted him stricken,

struck down by elohim, and afflicted.

[5] But he was wounded for our transgressions,

crushed for our iniquities;

upon him was the punishment that made us whole,

and by his bruises we are healed.

[6] All we like sheep have gone astray;

we have all turned to our own way,

and Yahweh has laid on him

the iniquity of us all.

[7] He was oppressed, and he was afflicted,

yet he did not open his mouth;

like a lamb that is led to the slaughter,

and like a sheep that before its shearers is silent,

so he did not open his mouth.

[8] By a perversion of justice he was taken away.

Who could have imagined his future?

For he was cut off from the land of the living,

stricken for the transgression of my people.

[9] They made his grave with the wicked

and his tomb with the rich,

although he had done no violence,

and there was no deceit in his mouth.

[10] Yet it was the will of Yahweh to crush him with pain.

When you make his life an offering for sin,

he shall see his offspring, and shall prolong his days;

through him the will of Yahweh shall prosper.

[11] Out of his anguish he shall see light;

he shall find satisfaction through his knowledge.

The righteous one, my servant, shall make many righteous,

and he shall bear their iniquities.

[12] Therefore I will allot him a portion with the great,

and he shall divide the spoil with the strong;

because he poured out himself to death,

and was numbered with the transgressors;

yet he bore the sin of many,

and made intercession for the transgressors.

——————–

This is the Track 2 Old Testament reading to be read aloud in churches following the Track 2 path on the twenty-first Sunday after Pentecost [Proper 24], Year B, according to the lectionary for the Episcopal Church. On the Track 2 course, an accompanying reading from Psalm 91 will come, which says, “Because you have made Yahweh your refuge, and the Most High your habitation, There shall no evil happen to you, neither shall any plague come near your dwelling.” That set will come before a reading from Hebrews, where Paul wrote, “Every high priest chosen from among mortals is put in charge of things pertaining to God on their behalf, to offer gifts and sacrifices for sins.” All will accompany the Gospel reading from Mark, where we read, “James and John, the sons of Zebedee, came forward to Jesus and said to him, “Teacher, we want you to do for us whatever we ask of you. … Grant us to sit, one at your right hand and one at your left, in your glory.”

I wrote about these selected verses the last time they came up in the lectionary cycle (2018). I posted those observations on my website then, which is available on this website and can be viewed by searching this site. I stand behind that commentary as they are still valid opinions today; and, I welcome all readers to view my commentary and then and compare it to the additional thoughts that I am inspired to write now. I welcome any comments, questions, suggestions or corrections to be sent via email. You can sign up to post directly on the article posted.

You will notice in the above English translation provided by the Episcopal Church that I have added the verse numbers. The NRSV – the source of the translations – would not think of presenting a writing of Scripture without the verse numbers; but the Episcopal Church [obviously] does not think numbering the verses [in this case] is necessary. I feel it is important to know these transition points, so I have added them within brackets. Also, three times I have restored the proper name written in Isaiah 53, which is “Yahweh” [in bold type]. This replaces the erroneous translation as “the Lord.” Using the proper name says one has an established relationship with Yahweh, so he is not some “lord” that might be “the lord” of others, but “I didn’t vote for Him.’ The truth of Scripture can only be seen by those whose souls know Yahweh by name. Finally, in verse four is found the word “elohim,” which I have restored, replacing the false translation that says “God.” The word is plural, not singular, and there is no capitalization involved in understanding the meaning of “gods.”

In 2018 I was not focused on the mistranslations, so I used “Lord” and “God” routinely in my writings. In the years since, I have come to see that bad translations lead people to have poor faith. To call Yahweh a “Lord” is to generalize Christianity. It gives the impression that Christians have some war with Jews; so, it is ‘off limits’ to use a Jewish name for God, because Christians are not Jews. I hope you can see the racism of such a rejection of the name Yahweh.

In the element of the plural “elohim” [plural of “el”] being elevated to be “God,” that is basically the same generalization that forbids anyone from demanding an explanation how the writers were so stupid. It blocks one from the realization that Yahweh is not a “god,” but THE GOD, who is the creator of “gods,” in all manner, like, shape and form. Verse four of Isaiah 53 speaks of one type of “gods” that have been created by Yahweh and allowed to exist in the worldly realm.

Verse four needs to be read in the same light of the complaints of Job, as this is the core of belief that says, “Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken.” That says a soul married to Yahweh has the sureness of knowing Yahweh, knowing it is His presence that has helped a soul maintain the health of its body. This is why the Jews saw the afflictions of skin-born disease as a sign that Yahweh was not married to such a person’s soul. That was why ‘friends’ of Job had come to advise him to curse Yahweh and be done with Him. However, Job knew the truth of Yahweh’s presence within him; so, all his ‘friends’ can be seen as referencing it was demonic “elohim” that needed to be turned away from.

When verse four says [NRSV], “struck down by elohim, and afflicted,” the truth of the Hebrew says, “touched smitten by elohim bowed down to.” In that, the Hebrew word that ends the verse is [transliterated] “ū·mə·‘un·neh,” rooted in “anah.” That word means, “to be bowed down or afflicted” (Strong’s Definition), with Brown-Driver-Briggs adding meanings relative to: 1. Be occupied, busied with; 2. Be bowed down, afflicted, as “be put down or become low; be depressed, downcast; and humble oneself.” When one realizes that Yahweh [who was named by Isaiah in verses six and ten] is more than an “elohim,” being the Creator of all, including “elohim” [angels, souls, spirits eternal], then “to bow down and be afflicted by disease,” one’s soul is then married to Yahweh [as was Job’s, as was Isaiah’s]. That means such problems of the flesh are brought on by the same source as was Job’s ailments – Satan. To “bow down” to a lesser “god” or “gods” means one was never a soul married to Yahweh in the first place.

Verse five can then be read as a series of tests that bring a soul to realize serving lesser “elohim” will not be tolerated by Yahweh. The Covenant is the vows of divine marriage; and, the first rule is, “You will have no other “elohim” before My face,” which means, “Do not come around me stinking like you have been sleeping with self-pleasure and expect me to meet you at the door with anything other than the rolling pin.” To prove to Yahweh your soul is marriage material, you need to see the wounds of your sins, feel the pain of your wrongs, and accept any punishment the world gives (because your soul is not married to Yahweh). Without receiving those stripes of punishment, one’s soul will never see how powerless a soul alone in a body of flesh is, being insignificant. Satan enjoys leading souls away from Yahweh, knowing they will squeal like pigs, agreeing to do anything Satan says, just to stop the sufferings of his afflictions.

Verse six says a “sheep” of “Yahweh” is a member of a flock to the ultimate Good Shepherd. Lost sheep take their souls into all the most dangerous places. Once those dangers have become part of one’s being, they cannot be returned to the fold visibly filthy dirty, or else the other sheep will think a dangerous place is safe. The stench of all transgressions has to be removed first.

Baaaah. I have some confessions to make. Baaaah.

This is why verse seven sings of being sheared. The lost sheep is silent before its shearer, who cuts away all the filthy hair that has rubbed against Satan’s wolves. To even get to this point of having Yahweh cut away one’s sins, brought on by evil “elohim,” making an innocent lamb need a spiritual washing, the lamb has to willing to be led to slaughter. That means the killing of self-will, to be replaced by the Spirit of Yahweh, marking one’s soul as His own. Washing sins with water is not enough. One needs to be washed by the blood of the lamb: Out with the bad blood, in with the good.

The NRSV is using some mishmash translation that strays from the truth. The literal translation of the Hebrew into English has it saying, “from restraint and from judgment [the lamb] was taken , and its dwelling who will complain it was cut off from the land of the living , for the transgression of my people it was stricken .” In this, the first word (“oster”) also means “barren, coercion, opposition, prison,” where the flesh is a condition that “coerces” a soul to sin. It keeps a soul from doing as it told Yahweh it would do, before birth into a prison of flesh. Death, as a willing sacrifice, becomes a release of a soul for “judgment” (“mishpat”).

To sacrifice one’s soul [a “self”] to Yahweh means to be accepted by Him in marriage. One is no longer the name one had, as one becomes in the name of Yahweh, as His Son [males and female alike]. That means being “cut off from the earth,” no loner a soul animating dead flesh, but as “the living,” as a soul promised eternal life. All prior afflictions were because of following the accepted ways of “the people,” who claimed to be promised Salvation because they were born into a certain race.

In verse nine, the words of Isaiah are singing of the people from whom a righteous soul has departed. The death of the wicked are marked by tombs that declare how much wealth from the land had been possessed by one in life. Their “god” is worldly, so it is their tombstones that become their altars of worship. Those who sacrifice their souls to be judged worthy by Yahweh say nothing in prayer for worldly things. They do not perform acts of violence that steal from the people, so others will suffer. Instead, they teach the truth through mouths led by the divine Spirit.

Verse ten is then where Isaiah named Yahweh twice. Here, it says “Yahweh took delight in crushing him to weakness.” This is not Yahweh taking delight in the crushing of a human body of flesh, a poor lost lamb soul; but it is a reference to the crushing o an “elohim” that would attempt to bring danger upon a soul that had given itself up to be Yahweh’s wife. The delight taken is in the soul having turned away from the “elohim,” as was the case with Job. The fear of losing Yahweh makes one turn away fro Satan’s “gods” of influence. Instead of selling a soul to Satan for the right to sin, the soul sacrifices that offering of transgression, staying focused on Yahweh. That love and devotion is what pleases Yahweh; and, that will bring the soul greater profits than land and field animals. It will bring the reward of eternal life.

In verse eleven, when Isaiah sang, “the labor of a soul shall be satisfied,” that can be seen in the light of the works of faith that James wrote of. To then say, “by his knowledge shall righteous and just many servants” of Yahweh, this “satisfaction” is then based on mutual love and devotion, so a soul no longer does the works of sin. Instead, a soul chooses to instead do the works of faith. In that trust, Yahweh becomes the bearer of all challenges from Satan, casting them aside effortlessly.

In verse twelve, Isaiah then says, “I shall divide a portion to him to be great.” That speaks of the “two-edged sword Paul wrote of, which divides a soul, so the Spirit can become adjoined with the soul. This is the meaning of Isaiah, as his soul became a saint by receiving the Spirit of Yahweh in divine marriage. Isaiah became one “el” of all the many Yahweh elohim, all of whom have been given eternal life as Yahweh’s wives.

The division of a soul means death, much like Adam was made to sleep so Yahweh could duplicate his body of flesh to create Eve’s DNA. Likewise, Jesus had to die and be freed from the limitations of only one body of flesh, so he could become the servant of Yahweh to possess all his wives, the mothers of His Son reborn. This is the meaning of Isaiah singing [NRSV], “yet he bore the sin of many, and made intercession for the transgressors.” This was Isaiah singing praise to Jesus in prophetic means, as his soul had become where Jesus’ soul was resurrected, well before Jesus was born into the flesh, from a womb of a mother.

As an optional reading for the twenty-first Sunday after Pentecost, when one’s own personal ministry for Yahweh should already be well underway, the lesson here is to see the truth of “elohim.” The world is full of lost souls sold into slavery to Satan, from marrying his “gods” of evil. As an alternative reading to Yahweh’s response to Job – a “blameless and upright man” – one needs to see Isaiah as one who followed in the same path of righteousness as did Job. The lesson to learn it is the expectation for a soul to be washed clean of past sins and enter ministry for Yahweh. That sacrifice of self is done for the promise of gaining freedom from the prison that is a body of flesh. A soul can only be released by death, at which time the souls of transgressors will be sent back into a new body of flesh, forced to re-live lives of sin, over and over and over again. The lesson is to stop that madness. One needs to marry a soul to Yahweh by dying of self at a time when the flesh can then pay for sins through service to Yahweh, as a saint. That means being reborn as Jesus, as His Son.

Isaiah, Language, Teaching

Isaiah 61:10-62:3 – The afterbirth of marriage is in the name of the Spirit

December 31, 2025 R. T. Tippett Leave a comment

[61:10] I will greatly rejoice in Yahweh,

my whole being shall exult belohay;

for he has clothed me with the garments of salvation,

he has covered me with the robe of righteousness,

as a bridegroom decks himself with a garland,

and as a bride adorns herself with her jewels.

[61:11] For as the earth brings forth its shoots,

and as a garden causes what is sown in it to spring up,

so adonay Yahweh will cause righteousness and praise

to spring up before all the nations.

[62:1] For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not rest,

until her vindication shines out like the dawn,

and her salvation like a burning torch.

[62:2] The nations shall see your vindication,

and all the kings your glory;

and you shall be called by a new name

that the mouth of Yahweh will give.

[62:3] You shall be a crown of beauty in the hand of Yahweh,

and a royal diadem in the hand elohayik.

——————–

This is the Old Testament selection to be read aloud on the first Sunday after Christmas, Year C, according to the lectionary for the Episcopal Church. It will be followed by a singing of Psalm 147, which sings in part: “He has established peace on your borders; he satisfies you with the finest wheat.” Those two will precede a reading from Paul’s letter to the Galatians, where he wrote: “Before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All will accompany the Gospel reading from John, where the saint wrote: “And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.”

In this reading, two verses from two adjoining chapters are merged together as one song. The Episcopal Church has felt it necessary to mask this separation by not supplying verse (or chapter) numbers in the text. I have supplied those, in bold type, within brackets. It should be realized that each chapter reflects a separate song, just like those songs heard on the radio or other media services. To take the ending of one song and splice it to the beginning of another song misses the theme that called Isaiah to write two different songs; even if the two shared a similar theme. It is worthwhile to realize this separation was brought by Yahweh to Isaiah, as Isaiah was not simply some musical talent, who was forced by a legal contract to produce songs for profit, leading him to begin to repeat himself. All songs in the Holy Bible as the inspiration of Yahweh, sung by His prophets.

This element of Yahweh being the source is stated by Isaiah, but the NRSV (and all other translation services) reject that name (I presume because it is ‘too Jewish’), preferring to generalize (thus marginalize) Yahweh, presenting what Isaiah wrote as “the Lord.” I have restored the name “Yahweh” in each place it was written by Isaiah. Additionally, the translation services read forms of the Hebrew word “elohim” (the plural number, as lower-case “gods”) and elevate that to a big-G “God,” which is incorrect. Because Isaiah had the balls to name Yahweh (his true God), there would be no reason to belittle Yahweh by calling Him what everyone who knows Yahweh knows He is. The word “elohim” is a statement of the presence of Yahweh on the earthly plane, as His Spirit extended to souls in bodies of flesh, all who act as extensions of Yahweh. The same can be said of the use of “adonay” (a plural word meaning “lords,” in the lower-case). A Yahweh elohim is likewise a subject of Yahweh, who by extension “lords” over the soul in a body of flesh (its natural “lord”). Therefore, I have restored the Hebrew text in italics, to be explained in the verse-by-verse interpretation to follow.

Chapter sixty-two’s tenth verse begins by stating Isaiah’s personal knowledge of Yahweh within his soul. It is that presence of a specific Yahweh (not some pagan god or demon spirit lord) that caused his soul to “rejoice.” This was not just him having some tingly feelings here and there (in specific organs of the flesh), as it was his “whole being” that “exulted” this presence. His “whole being is his soul, which radiates throughout ever cell of his body of flesh. This is then Isaiah singing about the totality of Yahweh’s presence in him.

By continuing in the same verse to sing, “he has clothed me with the garments of salvation, he has covered me with the robe of righteousness,” this is not anything Isaiah did for himself. The third-person “he” gives full credit to Yahweh – the specifically named presence Isaiah wholly rejoiced and exulted. This means the overwhelming presence is the metaphor of divine clothing, which are the “garments of salvation” and “the robe of righteousness.” Those are not physical pieces of cloth fabric, but every fabric of Isaiah’s soul and body being under the cleansing presence of Yahweh. The “robe of righteousness” says Isaiah has become led by an inner high priest [Jesus resurrected, well before Jesus of Nazareth was born in the flesh], who leads Isaiah to do the Will of Yahweh, entering ministry as His Son. It is then Jesus that Isaiah wore, as a sign of divine royalty, in the attire of a most holy Prince.

When verse ten then concludes with Isaiah singing, “as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels,” the metaphor of a bridegroom and bride is a statement about divine marriage. While not a formal sacred ritual known to be recognized by human beings, it is “like” that. This means Yahweh is the “bridegroom” and the soul of Isaiah is the “bride.” This means Isaiah sang a song of praise about being divinely married to Yahweh, having been “adorned with the jewels” that are related to the promise of salvation and the cleansing of past sins. As the tenth verse in the song of chapter sixty-one, the grand conclusion has now come to a most holy marriage, between a soul and the Spirit of Yahweh.

When verse eleven then sing: “For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so adonay Yahweh will cause righteousness and praise to spring up before all the nations,” this states the only purpose of marriage is to produce fruits. The “shoots brought forth” are Saints, Prophets, and those who will become the new seeds for the continuation of souls led to a divine marriage to Yahweh. This is where the use of “adonay” [again, plural for “lords”] must be seen as those true ministers and priests of Yahweh – His extensions on the earth, as elohim – will become the leaders that will “lord” others to salvation. In this way, the “adonay” should be seen as the shepherds of the flocks and the vineyard owners who hire laborers. This is not some local aberration, but the worldwide spread of Christianity.

With the grand conclusion of chapter sixty-one’s song being a divine marriage, the new song sung in chapter sixty-two is relative to a wife assuming the “name” of her Husband. The title given to this song by the BibleHub Interlinear translation is “Zion’s Salvation and New Name.” The NRSV gives the song the title “The Vindication and Salvation of Zion,” while the NIV says: “Zion’s New Name.” This comes from the second word of verse one being “ṣî·yō·wn” (from “צִיּוֹן֙”), which is translated as a name, not a word of meaning. The word “zion” means, “Dry Place, Sign Post, Tradition; or, Fortress.” Each should be given some thought as to what this means, rather than think a reader today in Omaha, Nebraska is asked to understand where Zion was then.

When verse one is translated to say, “For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest,” the meaning of “zion” must be seen as Isaiah singing about his old name, where his ‘single’ soul was “a dry place.” He sacrificed that for the flood of emotions that was outpoured upon him by Yahweh’s Spirit. It says Isaiah would no longer be a “sign post” that pointed the way to sin, as he would only point the way to the salvation of other souls. It says Isaiah would no longer adhere to meaningless “traditions,” as an Israelite without understanding what that meant; as he would begin the new “tradition” that would be Christianity (before that word was commonly used). This then leads one to look up the meaning behind the word “Jerusalem.”

The word “yə·rū·šā·lim” (from “יְרוּשָׁלִַ֖ם”) means, “In Awe Of Peace, Teaching Peace.” This then means Isaiah (a prophet attempting to return captives from Babylon) was more inclined to be in awe of the peace of Yahweh and teach that peace to others, then he was concerned with returning Israelites to Judah, where they could become Jews. The places Zion and Jerusalem were no longer the future, just as a brides name was no longer that of her father. Having been given away in marriage, she would take on the name of her Husband. And, for Isaiah that meant not resting his soul when there were others who needed to be found and saved.

That is then sung in the words: “until her vindication shines out like the dawn, and her salvation like a burning torch.” The “vindication” is not revenge for having been overthrown and forced into captivity, but to vindicate that by learning to accept divine marriage as a wonderful marriage desired. That desire is then the beacon of Yahweh’s light that shines forth as truth. The “dawn” is an awareness of why a soul is chosen to be Yahweh’s. It is to save that soul through divine union, based on a love that is a “burning torch,” which will then lead the way for others to see.

When Isaiah then sang in verse two: “The nations shall see your vindication, and all the kings your glory,” this says a marriage to Yahweh cannot come by decree. It was the nations of Israel and Judah that kept the truth from the people, causing them to be led to ruin. The “kings” of “nations” become reflective of the soul seeing itself as all-important, as the ruler [remember “adonay”?] of its body of flesh. When one has retained self0importance, one cannot see the light that leads one’s soul to salvation. The “vindication” such soul find is forced captivity and slavery. When one cannot escape slavery in the physical realm (ever), one should seek to find a form of slavery one loves. That is marriage to Yahweh and taking on His name.

This is then why Isaiah then sang, “and you shall be called by a new name that the mouth of Yahweh will give.” This is the same name that was told to Jacob, after he wrestled with himself all night long. When he was pronounced to be “Israel,” he had submitted his soul in marriage to Yahweh. That name means “Who Retains Yahweh as His elohim.” Of course, now that we know the name Jesus – which means “Yah[weh] Will Save” – all true Christians will take on that name in divine marriage. When Isaiah sang “the mouth of Yahweh will give,” that does not mean a booming voice will come from heaven, nor an angel will appear and say, “You are now Jesus,” it means oneself will then become “the mouth of Yahweh,” which is then the “name” one will be given – Jesus – when one enters ministry, having been born anew.

When Isaiah then sang in verse three: “You shall be a crown of beauty in the hand of Yahweh,” this is a way of saying one will be a “Christ” or a “Messiah,” where the “crown of beauty” becomes the halo that comes from the divine presence of Yahweh and His newborn Son. It says one’s soul will no longer project the ugliness of a sinner, as one will behold the “beauty” of a saint. None of this will be store-bought cosmetics. Instead it will all come from the presence of Yahweh – His inner presence and glow shining outward – because one will have become His “hand” on the face of the earth.

The final segment of verse three then sings, “and a royal diadem in the hand elohayik,” where once again a word meaning “hand” is used [“bə·yaḏ” first, followed by “bə·ḵap̄”]. After becoming “a hand of Yahweh,” one then incorporates oneself as “a hand” that welcomes others to the altar of marriage with Yahweh. This is where the plural presentation of “elohim” is written as saying, “of your elohim” [“elohayik”]. This expresses one’s soul having become the possession of Yahweh [“your”], where that possession leads one to be His servant in ministry [an “elohim”]. This is then relative to one’s soul being a “lord” that wears the “royal diadem” in service, as one with the necessary experience to offer a “hand” to guide others likewise.

These three verses then point to the separation that comes after divine union with Yahweh, as His brides becoming His wives, where one is then a resurrection of the Son, which makes Yahweh both Husband and Father. This is the delivery of baby Jesus, which turns a wife into a mother. Thus, the two theme sung by Isaiah are connective because one naturally leads to the other. It is the only reason for marriage: to bear a child.

As the Old Testament reading selection for the first Sunday after Christmas, Isaiah is chosen to sing praise to one’s soul having given birth to Jesus. That is an impossibility without divine marriage coming first. Thus, to experience Christmas truthfully, one must marry one’s soul to Yahweh.

Isaiah, Language, Teaching

Isaiah 43:1-7 – The Appearance of Jesus within

December 31, 2025 R. T. Tippett Leave a comment

[1] Thus says Yahweh,

he who created you, O Jacob,

he who formed you, O Israel:

Do not fear, for I have redeemed you;

I have called you by name, you are mine.

[2] When you pass through the waters, I will be with you;

and through the rivers, they shall not overwhelm you;

when you walk through fire you shall not be burned,

and the flame shall not consume you.

[3] For I am Yahweh eloheka,

the Holy One of Israel, your Savior.

I give Egypt as your ransom,

Ethiopia and Seba in exchange for you.

[4] Because you are precious in my sight,

and honored, and I love you,

I give people in return for you,

nations in exchange for your life.

[5] Do not fear, for I am with you;

I will bring your offspring from the east,

and from the west I will gather you;

[6] I will say to the north, “Give them up,”

and to the south, “Do not withhold;

bring my sons from far away

and my daughters from the end of the earth–

[7] everyone who is called by my name,

whom I created for my glory,

whom I formed and made.”

——————–

This is the Old Testament selection to be read aloud on the first Sunday after the Epiphany. It will be followed by a singing of Psalm 29, which says in part, “Ascribe to Yahweh the glory due his Name; worship the Yahweh in the beauty of holiness.” That will precede a reading from the Book of Acts, where it is written: “Peter and John … went [to Samaria] and prayed for them that they might receive the Holy Spirit (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus).” All will accompany the Gospel reading from Luke, where it is said, “As the people were filled with expectation, and all were questioning in their hearts concerning John.”

The forty-third chapter of Isaiah is twenty-eight verses in all. These seven verses are only read on this one Sunday in the whole of the three-year lectionary cycle. You will note how the Episcopal Church does not number the verses. I have supplied the appropriate verse numbers in bold type, within brackets. Also, at two places you will take note that I have restored the proper name of “Yahweh” (also in bold type), which was written by Isaiah but incorrectly translated as “the Lord” by the NRSV [et al]. In all, Isaiah wrote “Yahweh” [“יְהוָ֔ה”] eight times in this chapter, all coming in the first sixteen verses; but only two of those references are in these first seven. Additionally, in verse three is written “Yahweh eloheka,” which the NRSV [et al] translate as “the Lord our God.” Because “our God” is incorrect and misleading, as if any human being could possess Yahweh and call Him ”our God” [like owning a monkey on a string and an organ to beg with], the reality is Yahweh uses souls He has married as His “angels in the flesh,” which are called “Yahweh elohim.” Thus, I have restored the Hebrew written, in italics.

On January 6th each year the Episcopal Church [basically all Catholic Churches] recognizes the fabricated event called “Epiphany.” In reality, “Epiphany” is one day only. The Sundays deemed or marked as “after the Epiphany” are not a ‘season,’ but the ‘leftovers.’ The number of Sundays after the Epiphany can range each year from four to eight, with everything dependent on when Easter is scheduled in that year. From Easter Sunday, forty days are marked off prior, which is the season called Lent. From the time Lent begins, backwards to the Epiphany (January 6th) is the non-season simply called “after the Epiphany.” It is this ‘no-man’s land’ that has been entered with this reading. Still, one needs to grasp the intent of the Epiphany, as that ‘hue’ colors all the Sundays “after the Epiphany.”

When the word “epiphany” is seen to be derived in Scripture from the Greek word “epiphaneia,” which means “appearance,” implying in usage “appearing, manifestation, glorious display” (Strong’s) and/or “epiphanés,” meaning “notable, manifest, glorious, illustrious” (Strong’s), to take that word and then apply it to the event that tells of the Magi arriving in Bethlehem, where they found the infant “king of the Jews” they sought and “worshipped him,” this implies “the Epiphany” is relative to all who: 1.) purposefully seek Jesus; 2.) worship him when found; and most importantly 3.) retain Jesus in their souls after having sought and met him.

Of course, that is a weak understanding of the Magi story, which is an optional reading on the second Sunday after Christmas and a mandatory reading on the Epiphany recognition on January 6th. The Magi were sent by Yahweh (divinely inspired and most likely guided by Gabriel) to perform a ritual anointment that recognized the holiness of a baby whose name had not yet been officially pronounced (an act done on the eighth day after birth, meaning thirteen days after birth is an impossibility, thus a manufactured piece of timing). The attendance of the Magi must be seen as Yahweh’s official statement that His Son was the promised High Priest of the Tabernacle, sent by Yahweh for the purpose of saving lost souls [the name “Jesus” means “Yah[weh] Will Save” or “Yah[weh] Saves”]. Thus, “the Epiphany” means “the Appearance” of Yahweh’s Son on the earth, whose soul is destined to become released [upon his death] so it can merge with the souls of Yahweh’s devoted.

When Jesus first “Appeared” it was as a soul in flesh that was perfect. Other than eat an apple once [in Eden, lured to do so by his wife at the time], the soul of Jesus was without sin. It also was a soul that spread beyond that little baby’s flesh, touching the souls of seekers. Thus, the “Epiphany” is an “Appearance” that never ceased. It is then the dawning of eternal light [Salvation] in the world, which is soul-borne and constant.

This understanding makes one then able to see the prophesied beauty of that “Appearance” in the words of Isaiah. Verse one sings loudly, “Thus says Yahweh, he who created you, O Jacob, he who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine.” This sums up all the Sundays after the Epiphany nicely. The name “Jacob” means “Supplanter,” which was the soul given to his flesh at birth [Yahweh created a soul’s life in a body]. That soul was wayward, so the soul of Jacob was “formed” or “fashioned” by modification, so it became one “Who Retained Yahweh as one of His elohim” [“Israel”]. The name “Israel” is what “Yahweh has called Jacob’s soul by name.” The “name Israel” means the soul of Jacob was then possessed by Yahweh [“you are mine”]. This transformation is singing about the Epiphany of Jesus “Appearing” in Jacob.

In verse two, the metaphor of “water” and “fire” must be seen as Spiritual. The “rivers” are the outpouring of Yahweh’s Spirit, which is the “Anointment” that is the equivalent of having been made a Christ. One’s soul can then “walk through fire” and not be “burned by the flames or scorched.” This is the test of Satan in a physical body, where one will be capable of resisting all temptations to lose one’s soul, enabled by the divine possession of His Son within one’s soul.

When verse one begins by saying, “Thus says Yahweh,” one can see Him speaking through the prophet Isaiah. Still, the voice of Yahweh comes from Isaiah, because Isaiah’s soul has married Yahweh and His Spirit has become one with Isaiah. This is what took place when the Magi visited Jesus, as everyone in the room of that house then became possessed by Yahweh’s Spirit and spoke what Yahweh commanded them to say, in a most divine ceremony to Anoint His Son as the true Messiah. Thus, when Isaiah wrote in verse three, “For I am Yahweh eloheka,” this is Yahweh saying Isaiah was His angel in the flesh, who served Him as His wife-soul AND His Son resurrected within his soul. Isaiah, like all whose souls marry Yahweh, became a Yahweh elohim.

When verse three continues to say, “the Holy One of Israel, your Savior,” “Israel” must be known to mean “Who Retains Yahweh as His elohim,” with the “Holy One” [from “qə·ḏō·wōš,” meaning “sacred one”] who “Saves” being the “sacred soul” of “Jesus.” In the “ransoming” or “redeeming” that then has “Egypt Ethiopia and Seba” stated. Those three words can then transform to be meaning, “marriage to tragedy [Egypt] appearing as fire [Ethiopia] drunkard [Seba].” That is then Yahweh speaking through His prophet, saying the ability to “walk through fire” is relative to no longer being a sinner, who is “married to a body of flesh that will die” [the tragedy of mortality], while all the sins of the world are “appearing as fire” that comes in Judgment [the guilt a soul knows, leading to its purification from repentance], with the inability to marry one’s soul to Yahweh being solely due to a “drunken state” that lusts for carnal desires [temptations to sin]. This says the “Savior” is the promise of eternal life beyond the grave, when the soul is released.

Verse four then speaks of the divine marriage of a soul to Yahweh. For Yahweh to say, “Because you are precious in my sight,” this means one’s soul has done things to attract Yahweh. Those things are not sinful, but desires to do right, which come with earnest prayers for help and forgiveness. This says a soul expresses “love” for Yahweh, which brings His “love” in return. The power of “love” is it brings two together, with the promise of foreverness vowed.

When Isaiah then sang, “I give people in return for you, nations in exchange for your life,” this is Yahweh speaking of the gift of “Adam” (from “’ā·ḏām” written, but translated as “people”) to one’s soul, Yahweh’s firstborn – His Son. This gift is then the promise to return a soul to Yahweh [eternal life or salvation]. The word translated as “nations” [“ū·lə·’um·mîm,” from “leom“] is where “people” is the truth stated. The word means the promise of eternal life is for a soul saved in the flesh [a Yahweh elohim] to minister the truth to others [the “people”]. The acts of ministry then spread this “life” to those who likewise were lost in the world of flesh, thus dead.

When verse five then appears to sing, “Do not fear, for I am with you; I will bring your offspring from the east, and from the west I will gather you,” the reality says different. Still, one needs to remember the Magi came fro the “east,” to the “west,” for the purpose of anointing Yahweh’s Son. The literal Hebrew text translates to say, “no fear for with you I , from the east I will bring your sowing , and from the west gather you .” Here, it becomes clearer that Yahweh’s presence within a soul brings about the “you I” state of being [“’it·tə·ḵā ’ā·nî,” from “eth ani“ – “with I”], where the only “fear” is in losing that state of being – a fear of losing Yahweh. Next, Yahweh then stated the Son [metaphor of the rising Sun] will become the seed planted within one’s soul. Therefore, once that seed has brought forth its intended fruit, then Yahweh will “collect” the souls redeemed.

Verse six is then shown to sing: “I will say to the north, “Give them up,” and to the south, “Do not withhold; bring my sons from far away and my daughters from the end of the earth—“. In this, the “north” should be read as those who are “upright.” The command to those producing good fruit is thus: “give” [“tê·nî,” from “nathan“]. Contrarily, the “south” should be read as those who lie down and impede the good fruit, as the weeds attempting to choke out the good wheat. Those are told, “do not restrain them.” The metaphor of “sons and daughters” must be seen as those who have been implanted with the seed that is the Son, as all will produce many “sons.” All who receive that seed are then those souls in the flesh that are metaphysically “the daughters,” who will each become the mothers of Jesus, as the brides of Yahweh.

This element of marriage, becoming the wives of Yahweh (soul to Spirit), is then confirmed when Isaiah wrote, “everyone who is called by my name, whom I created for my glory, whom I formed and made.” The “name of Yahweh” [“my name”] is the “name” taken in marriage by a bride-wife. This returns the focus back to verse one, where Jacob became a “daughter not held back” from divine marriage; so, when he took on the “name of Yahweh,” he took on the name “Israel.” This is the same name all “daughters” take in divine marriage of their souls to Yahweh’s Spirit. The birth of His Son within one’s soul means they then take on that “name” as well, which is the truth of being “in the name of Jesus Christ.”

As can be seen from the symbolism presented in this song of praise, Isaiah was letting Yahweh speak through him, because he was a daughter soul married to Him. He became the “glory” of Yahweh, in the same way that the Magi recognized that in baby Jesus; so, all within the house had the “Epiphany” that was their own “Appearance” of salvation in their souls. This is what all Christians should be experiencing, after having given birth to a new Spirit within, from having married Yahweh divinely.

Isaiah, Language, Teaching

Isaiah 62:1-5 – This sounds familiar

December 30, 2025 R. T. Tippett Leave a comment

[1] For Zion’s sake I will not keep silent,

and for Jerusalem’s sake I will not rest,

until her vindication shines out like the dawn,

and her salvation like a burning torch.

[2] The nations shall see your vindication,

and all the kings your glory;

and you shall be called by a new name

that the mouth of Yahweh will give.

[3] You shall be a crown of beauty in the hand of Yahweh,

and a royal diadem in the hand of elohayik.

[4] You shall no more be termed Forsaken,

and your land shall no more be termed Desolate;

but you shall be called My Delight Is in Her,

and your land Married;

for Yahweh delights in you,

and your land shall be married.

[5] For as a young man marries a young woman,

so shall your builder marry you,

and as the bridegroom rejoices over the bride,

so shall elohayik rejoice over you.

——————–

This is the Old Testament selection to be read aloud on the second Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. This will precede a singing of a portion of Psalm 36, which includes the verse: “How priceless is your love, elohim! your people take refuge under the shadow of your wings.” That song will be followed by a reading from Paul’s first letter to the true Christians of Corinth, where he wrote: “You know that when you were pagans, you were enticed and led astray to idols that could not speak. Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.” All readings will accompany the Gospel selection from John, where we are told: “On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding.”

Verses 1-3 of this selection were part of the first Sunday after Christmas reading, Year C, read just three Sundays prior to this one’s presentation. Those three verses can be found interpreted by clicking on this link, but I will repost what I wrote then. Now, I will say that then – when parts of two chapters were linked together for one reading – the point was to show a focus on divine marriage, followed by focus on acceptance of a divine name from that marriage. The three verses from this reading (the first three) are then relative to a divine birth. Now that the Epiphany has passed, we read those three, plus two more verses, which all are themed on having received a divine name; and, the after the Epiphany period is when one, as Jesus resurrected and in that name also, should see the responsibility that comes with that.

This that follows is what I posted in my commentary for the first Sunday after Christmas reading selection of Isaiah 61:10-62:3.

The word “yə·rū·šā·lim” (from “יְרוּשָׁלִַ֖ם”) means, “In Awe Of Peace, Teaching Peace.” This then means Isaiah (a prophet attempting to return captives from Babylon) was more inclined to be in awe of the peace of Yahweh and teach that peace to others, than he was concerned with returning Israelites to Judah, where they could become Jews. The places Zion and Jerusalem were no longer the future, just as a brides name was no longer that of her father. Having been given away in marriage, she would take on the name of her Husband. And, for Isaiah that meant not resting his soul when there were others who needed to be found and saved.

When Isaiah then sang in verse two: “The nations shall see your vindication, and all the kings your glory,” this says a marriage to Yahweh cannot come by decree. It was the nations of Israel and Judah that kept the truth from the people, causing them to be led to ruin. The “kings” of “nations” become reflective of the soul seeing itself as all-important, as the ruler [remember “adonay”?] of its body of flesh. When one has retained self-importance, one cannot see the light that leads one’s soul to salvation. The “vindication” such souls find is forced captivity and slavery. When one cannot escape slavery in the physical realm (ever), one should seek to find a form of slavery one loves. That is marriage to Yahweh and taking on His name.

This is then why Isaiah then sang, “and you shall be called by a new name that the mouth of Yahweh will give.” This is the same name that was told to Jacob, after he wrestled with himself all night long. When he was pronounced to be “Israel,” he had submitted his soul in marriage to Yahweh. That name means “Who Retains Yahweh as His elohim.” Of course, now that we know the name Jesus – which means “Yah[weh] Will Save” – all true Christians will take on that name in divine marriage. When Isaiah sang “the mouth of Yahweh will give,” that does not mean a booming voice will come from heaven, nor an angel will appear and say, “You are now Jesus.” It means oneself will then become “the mouth of Yahweh,” which is then the “name” one will be given – Jesus – when one enters ministry, having been born anew.

These three verses then point to the separation that comes after divine union with Yahweh, as His brides becoming His wives, where one is then a resurrection of the Son, which makes Yahweh both Husband and Father. This is the delivery of baby Jesus, which turns a wife into a mother. Thus, the two themes sung by Isaiah are connective because one naturally leads to the other. It is the only reason for marriage: to bear a child.

With that assessment of verses one through three kept intact, I will now add an interpretation of verses four and five, with these two being the primary intent of this repeating of this coming from Isaiah 62, just a short while after being presented to consider.

Verse four shows to begin by stating, “You shall no more be termed Forsaken.” I do not know why they felt the need to capitalize “forsaken,” but what is stated by Isaiah is, “never again shall you speak of abandonment.” This becomes a statement of the eternal marriage of divinity [the “royal diadem” is a “halo” of righteousness] that can never be broken. Divorce was an issue the Pharisees and Sadducees tried to trick Jesus with, knowing some arranged marriages (especially those when a wife proved unable to have children) should be terminated. However, once a soul has given birth to the Son of Yahweh, becoming a mother and wife, there is no justification for divorce (divorce is then motivated by adulterous desires).

This is confirmed in the next set of words, which the NRSV shows as saying: “and your land shall no more be termed Desolate.” While the word “ū·lə·’ar·ṣêḵ” is a transliteration of “eretz,” which means “land, earth,” Yahweh was not speaking through Isaiah about his property holdings. When “your earth” is seen as that surrounding “your soul” (which is what Yahweh marries and in which Jesus is reborn), “your earth” becomes metaphor for “your flesh.” Since no one can ever say “your flesh is desolate,” that refers to the only legitimate excuse for divorce, which is barrenness (other than adultery). This says one’s body is fertile, which is capable of producing new growth.

When verse four then turns to what appears to be two names: Hephzibah and Beulah, this is why the NRSV capitalizes “My Delight Is in Her” [the meaning of “Hephzibah”] and “Married [the meaning for “Beulah”]. Again, the use of “eretz” becomes the confusion that says, “your land (shall be called) Married.” This says that Yahweh has not taken on any barren wife-souls, so nobody can say His wives are abandoned or desolate. Instead, they will be called Yahweh’s Delight, where “delight” must be seen as “pleasing.” This becomes a statement about Yahweh being quite attracted to a soul He marries, because that soul has done everything necessary to make Him happy with the sincerity of love and devotion a soul has shown. It is then from that ‘match made in heaven’ that the wife of Yahweh will most definitely be known as “Married” to Him.

When the remainder of verse four says, “for Yahweh delights in you, and your land shall be married,” this is restating the reality of “Hephzibah” and “Beulah.” It reaffirms that “Yahweh” likes what He sees in one’s soul; and, Yahweh is All-Knowing, so there is no chance He is wrong about what is in a soul’s heart. This means the soul and Yahweh’s Spirit will certainly be merged together; but that demands one realize why two become married in the first place. It is not to have sex without producing a child, as that is fornication. Marriage is the union of a man, into a woman, for the purpose of making a child. So, the certainty of “married” is saying the soul will produce His Son, Jesus.

When the NRSV translates verse five to begin stating, “For as a young man marries a young woman,” the Hebrew words denote “young man” [from “bachur”] but not “young woman.” The Hebrew written – “bə·ṯū·lāh,” transliterated from “bethulah” means one thing: “virgin” [although “maiden” can be used, meaning the same thing]. This can imply youthfulness, as a “virgin” is a female who has reached puberty, having never been penetrated by a man. It is not a female of promiscuity, or one on some form of birth control, who has been around the block quite a few times and knows well the feel of a penis inside her vagina. Again, one must realize that Yahweh is not looking to have sex with a soul, as neither have reproductive organs that tingle when touched physically. Yahweh is planning on penetrating the soul spiritually; and, that spiritual penetration will have never been experienced by a soul marrying Yahweh before. That means the Spirit of Yahweh comes on like a “vigorous young man,” entering the soul of one made pure by redemption, therefore a “virgin” spirit.

In the following words, Isaiah wrote “shall rule over your sons” [from “yiḇ·‘ā·lūḵ bā·na·yiḵ”], making the NRSV translation that says “so shall your builder marry you.” The word “baal” is capable of translating as “marry,” but also “rule over.” When “marriage” is seen as the penetration demanding offspring, “your sons” [from “bā·na·yiḵ”] now points to the joy that comes from a “bride” joining with the “bridegroom.” This “rejoicing” [from “ū·mə·śō·wś“] is not about the penetration of marriage, but the “rule” of the Father over the Sons. Here, the plural number must be recognized, which says one child is not enough, and only “sons” are produced by Yahweh. This needs to be seen Spiritually, where Yahweh is both the Husband and the Father, while the soul [those in male and female bodies of flesh – all “sons”] is both the wife and mother of “sons.” All Sons are Jesus, which means “Yahweh Saves,” so being in the name of Yahweh means Yahweh has “rule over” all souls reborn as Jesus.

The plural number of “your sons” is also what is the truth of a “church,” where all wives are Anointed by Yahweh (the penetration), thus all are Christs. When all are then the “sons” in the name of Jesus, then that which becomes “rejoice”-worthy is that known as Christianity. In the days of Isaiah, when nations were falling into ruin because very few were “sons” of Yahweh, the wish (prophecy) was for Christianity to come. Thus, “ the bridegroom [Yahweh] rejoices over the bride [souls of the wayward, who have repented and been cleansed].”

The final word of verse five is “elohayik,” which commonly translates as “your gods” [a plural number word]. Here, I regularly preach the plural number Hebrew word “elohim” means “the angels of God in human flesh.” Those who are reborn as Jesus are Yahweh elohim.” The possessive case that adds “your” to this state of being needs to be turned around, so it is Yahweh who possesses His elohim, with each elohim [an el] being His possession. One “el” becomes one of many elohim, which becomes “your family of angels in the flesh.” Again, this specific word was used in verse three; and, it was interpreted exactly the same, which is copied and pasted from the first Sunday after Christmas commentary, shown above.

As a reading purposefully chosen to repeat [partially] on this second Sunday after the Epiphany, the point should be to see the marriage relationship that is established after the Son of Yahweh has been born. The marriage of a soul to the Spirit of Yahweh [His penetrating powers coming into one’s “earth”] brings about the “sons of you,” who are the collective of His wife-souls. There is then an extension of a family relationship, which includes Father and Son. By seeing Yahweh will “rule over the sons,” this becomes a statement about ministry. While the purpose of marriage is to produce a male heir, the purpose of parenthood is to raise that Son to be worthy of an inheritance. When this is all known to be on the Spiritual level, then all you mothers of Jesus need to be out of the pews and spreading the truth for other to realize.

Isaiah, Language, Teaching

Isaiah 6:1-8, [9-13] – Those pesky seraphim again

December 30, 2025 R. T. Tippett Leave a comment

[1] In the year that King Uzziah died, I saw adonay sitting on a throne, high and lofty; and the hem of his robe filled the temple. [2] Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. [3] And one called to another and said:

“Holy, holy, holy is Yahweh of hosts; the whole earth is full of his glory.”

[4] The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. [5] And I said: “Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, Yahweh of hosts!”

[6] Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. [7] The seraph touched my mouth with it and said: “Now that this has touched your lips, your guilt has departed and your sin is blotted out.” [8] Then I heard the voice of adonay saying, “Whom shall I send, and who will go for us?” And I said, “Here am I; send me!”

[[9] And he said, “Go and say to this people:

`Keep listening, but do not comprehend;

keep looking, but do not understand.’

[10] Make the mind of this people dull,

and stop their ears,

and shut their eyes,

so that they may not look with their eyes,

and listen with their ears,

and comprehend with their minds,

and turn and be healed.”

[11] Then I said, “How long, adonay?” And he said:

“Until cities lie waste

without inhabitant,

and houses without people,

and the land is utterly desolate;

[12] until Yahweh sends everyone far away,

and vast is the emptiness in the midst of the land.

[13] Even if a tenth part remain in it,

it will be burned again,

like a terebinth or an oak

whose stump remains standing

when it is felled.”

The holy seed is its stump.]

——————–

This is the Old Testament selection to be read aloud on the fifth Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 138, where David wrote, “Though Yahweh be high, he cares for the lowly; he perceives the haughty from afar. Though I walk in the midst of trouble, you keep me safe; you stretch forth your hand against the fury of my enemies; your right hand shall save me.” That pair will be followed by a reading from Paul’s first letter to the Corinthians, where he wrote: “I handed on to you as of first importance what I in turn had received”. All will accompany a reading from Luke’s Gospel, where the Apostle said, “And they came and filled both boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!”’

In the above translation, it is important to see where I made adjustments in the text. In six places the NRSV [and I assume others as well] had translated two different Hebrew words as having the same meaning, as “Lord.” In those six changes I made above, three times Isaiah wrote the word “adonay” and three times he wrote the word “Yahweh,” which are clearly two different words. The NRSV, however, has seen two different words and presented them all as exactly the same. This is incorrect; thus, I have changed the text to show the truth.

Because this reading is potentially thirteen verses in length, with verses nine through thirteen being optional [the Church’s presentation of translations within brackets], the Church did not number any verses. One is left to assume the bracketed verses are 9 – 13, and the unbracketed verses are 1 – 8. To clarify where the verse break are, I have inserted the verse numbers in bold type, within brackets. This will assist the reader in my interpretation, as seldom do I take the NRSV translations as ‘the Gospel.’ At best, they are paraphrases, which means their translations do little to expose the truth of that written. When they then boldly alter text wrongfully, it becomes vital that seekers of truth never take an English translation as the whole truth.

This reading selection is possible to be read aloud and preached on two different dates in the Episcopal lectionary cycle [three years, A – B – C]. The first date is the first Sunday after Pentecost, in Year B, which is also called “Trinity Sunday.” The second date is the fifth Sunday after the Epiphany, in Year C. On both dates verses one through eight are mandatory reading material. Only on this date after the Epiphany are verses nine through thirteen offered as possible to be read aloud, and-or discussed.

I have written about this reading twice before, both times when the reading came up on Trinity Sunday. In 2018 and 2021, I wrote commentaries and posted those views on my website. The 2021 – Trinity Sunday, Year B, interpretation of Isaiah 6:1-8 can be read by searching this site. The 2018 – Trinity Sunday, Year B, interpretation of the same reading also can be read by searching the name and number of the reading on this site. Neither of these assessments address any of the bracketed [optional] verses that are only made available for reading today – the fifth Sunday after the Epiphany. Today’s commentary will only slightly address the first eight verses, because I have written about them prior, at length. The primary focus of this commentary will be placed on the optional verses. However, I need to address a whole-view opinion about differences that will be found in my two prior commentaries that are linked above.

In 2018, I was reading English translations with a much higher level of acceptance, such that I (like the vast majority of Christians) had been taught to see “the Lord” written in English translations and refer to Yahweh as such. At the end of April 2021, I saw this reading in an entirely new light, one which was quite dark. With that new insight, I still did not bother to adjust the NRSV text to show Yahweh, rather than “the Lord.” This means my observations on this one reading selection can now be seen as reflecting my evolution as a vehicle of Yahweh; and, that, by itself, becomes a reflection of a typical path of ministry, where a servant of Yahweh is allowed to see new insights as one’s commitment is proved, through length of service. All that I have expressed in commentary has been led by insights from a higher Mind than I possess, which says the longer one follows the light of Christ in, then the more one’s mind will become illuminated. Nothing I was shown prior becomes wrong. All I was shown later becomes my eyes adjusting to the obscurity that is divinely placed on Scripture by prophets of Yahweh, with the darkness of poor translations into English more clouds that must be divinely removed.

One thing that I have been led to understand is relative to the use here of “adonay.” This is clearly a Hebrew form of “adon,” which is in the plural number [not singular], where “adon” means “lord,” with “adonay” [or “adonai”] meaning “lords.” Genesis 19:18 can be seen as an example of “adonay” being translated as “my lords.” [“And Lot said to them, “Oh, no, my lords,” when he spoke to the ‘angels’ that came to warn him to leave Sodom and Gomorrah.] Regardless of what Jews say that “adonay” means to them, the truth is it is not the same as “adon.”

In my personal evolution of understanding, “adonay” has been slightly confusing, when seen as so similar to the plural Hebrew word “elohim,” which means “gods.” The singular form of that is “el,” which means “god.” Neither “adonay, adon, elohim, or el” deserve capitalization, because none are direct references to Yahweh. All are the creations of Yahweh; and, all are divine and purely spiritual, such that it was angels who were the “gods” [rather than the translated into English “God”] who carried out Yahweh’s plan for the Creations. Still, when Yahweh created His Son [call him Adam-Man-Jesus], he placed a divine angel [elohim] into flesh, which is the ‘prototype’ named in Genesis 2 & 3, as “Yahweh elohim.” While one is an “el,” all human souls that will marry with Yahweh’s Spirit, to be Anointed by Him [made Christs], will then find their transformations being from natural souls in bodies of flesh to souls divinely married to an angel soul in that flesh. All who are reborn as Yahweh elohim [Jesuses reborn] becomes ministers of Yahweh on earth. Because those ministers are necessary to gather the lost sheep and return those souls to the fold of Yahweh [more souls to marry Yahweh], those leaders – those Yahweh elohim or those in the name of Jesus Christ – are then “lords” of the wayward, as Yahweh adonay.

Now, this is most important to realize, because this reading is Isaiah [a Yahweh elohim servant as a prophet] having a prophetic dream about the other kind of elohim, who are themselves adonay of a different direction. Because being a Yahweh elohim and being a Yahweh adonay demands a divine possession of spirit [and a soul is eternal spirit, trapped in human flesh], that aspect of divine possession means demonic possession is another kind of elohim that can possess natural souls in bodies of flesh. These elohim are those fallen ‘angels’ that are called Lucifer, Satan, or the Devil. In Job we read about Satan being one of the “sons of elohim” [“bene haelohim“], before the celestial battle that condemned a third of the ‘angels’ [elohim] to the earth. In fact, on earth the bad angels are more likely to become the “lords” over human souls in flesh, than human souls in flesh are accepting of Yahweh’s elohim, so one can become a prophet, apostle, or saint. That makes this reading most important to discern truthfully.

In my 2021 commentary, where I pointed this dark element out, I made mention of how those who define Hebrew words define the use of “seraphim” as primarily having an evil connotation, as a fiery serpent, dragon, or monster. Still, with that negative definition, sometimes the “seraphim” can be angels that are most high and serve Yahweh. Christians, especially, hold seraphim in the highest regard, as the angels that protect the throne of Yahweh – with that solely based on a misinterpretation of this selection in Isaiah 6. In that dual definition [mostly bad, some good], the reference to ‘seraphim” being good refers to this reading and this reading only. It makes more sense to adjust that definition to being wholly negative, as this reference shows how souls in human flesh have great difficulty determining just which of the heavenly entities are good angels and which are bad. Isaiah saw fiery serpents, dragons, and monsters here, knowing he was only a soul in a body of flesh, inferior to all angels.

In Genesis 1 the word “elohim” is used thirty-two times, with each translated into English as “God,” implying Yahweh. In reality that usage says Yahweh created many elohim, which were all His angels; and, it was His angels that did all the work of Creation. What view is only read in the apocryphal Book of Enoch, where he told the story of the ‘fallen angels,’ where a third of the elohim battled against Yahweh’s command to serve man on earth. Those which lost that war were then cast into the realm of the Earth and forced to remain there. It is then when a soul is trapped in a body of flesh [that is made of the worldly realm’s matter] that the evil elohim become the “seraphim” that love to lead souls away from marriage to Yahweh. That danger is what Isaiah was shown in this vision.

With that said, I will let all brave-hearted readers to read my commentary posted in 2021, which is entitled: Isaiah 6:1-8 – A view of how wickedness lords over the religions of the people. At this point, I will address only the amended text that appears in the first eight verses, before I begin to analyze the verses beginning at nine.

This divine vision [or dream] begins when Isaiah says King Uzziah has died, with Isaiah writing, “I saw adonay [the lords] dwelling over a throne.” That is a statement that the divinely married soul of Isaiah [a Yahweh elohim] was shown who was in control of Judah [the Southern Kingdom] after Uzziah’s death. Relative to the prepositional use of “over the throne” [from “‘al- kis·sê”], Isaiah then tells the reader that the “adonay” were “seraphim” [“śə·rā·p̄îm”] that “had taken a stance above it” [from “‘ō·mə·ḏîm mim·ma·‘al lōw”]. This says the “seraphim” are the “adonay” he saw in his dream or vision.

When Isaiah then describes the “seraphim” as each having “six wings” [repeated, so “six wings” is stated two times], this is then added to him saying “two” three times, where “two wings” covered a face, covered the feet, and two were used for flying. In all, the number “two” becomes important to see as a statement of divine duality. This is saying the “seraphim” are elohim that are the angels of the earth [the fallen angels and the elohim who serve mankind, as commanded]; but, because they are all elohim created by Yahweh, they all serve Yahweh completely. The division between good and bad is not relative to a seraphim’s love of Yahweh, but instead how one serves mankind, as commanded by Yahweh. These are then those who either possess souls in bodies of flesh, enslaving them to do their will (against Yahweh), or those who assist mankind as guardian angels. They are divided as the testers of faith or the supporters of faith.

When Isaiah then says, “And one called to another and said, ‘Holy, holy, holy is Yahweh of hosts; the whole earth is full of his glory,” this says all of the angels served Yahweh. The repeating of the Hebrew word that means “holy, sacred,” said three times, is symbolic of the initial completion of the world created by the elohim [as commanded by Yahweh]. The proclamation says there is a spiritual presence that has been sent by Yahweh into the material plane, which is a “host” of angels [elohim]. That above joined with that below is two, with the third being those of mankind married to Yahweh – a soul possessed by an angel. Those with the presence of the Yahweh elohim [Isaiah’s soul being a witness as such], means three holies says “Yahweh’s presence is full in the world.”

When this proclamation is made, Isaiah cries out that he is unworthy of being there, seeing himself as a sinner in a body of flesh, among all these divine, eternal entities. When he makes his presence known, one of the “seraphim” comes to him with a coal from the altar fire [using holy tongs] and touches Isaiah’s lips, which purifies his presence among the elohim. It is this that becomes the metaphor of the dream-vision that says the soul of Isaiah has become one with that angel, which is the notification that his soul has divinely married Yahweh, with that “seraph” becoming his inner presence [and that “seraph” can be seen as the soul of Jesus, symbolically]. By purifying his lips, Isaiah is then fit to speak for Yahweh … the purpose of a prophet.

It is then that Isaiah wrote, “Then I heard the voice of adonay saying, “Whom shall I send, and who will go for us?” Here, the use of “adonay” says the inner divine presence is the voice of Yahweh in the mind of Isaiah, speaking to Isaiah as now being one of His elohim. Not only is Isaiah expected to see himself as one of the “Holy of Yahweh,” he is expected to be a teacher – a voice of Yahweh for others to be led – which means Isaiah has joined the ranks of the “lords” of mankind, expected to lead the souls of the lost sheep back to the fold of Yahweh. Thus, it is the inner voice that is Jesus’ soul merged with Isaiah’s soul that says, “I am here” [where “I AM” must be seen as a statement of the presence of Yahweh], so the divine soul of Jesus said, “Send me” [in the flesh of Isaiah].

In verse nine, when Jesus speaks as the “adonay” [singular “adon”] of Isaiah’s soul-body now purified, saying, “go and tell the people here” [translating “haz·zeh” as “here”], “here” must be seen as Judah, where the throne controlled by Uzziah is now lost, so the “people” are those who are led by worldly elohim that have hovered over that “throne,” preparing to lead Judah to ruin. It is because of that bad shepherding by demon spirits achieving leadership positions that the inner voice of Yahweh told Isaiah, (basically) “They have ears that cannot hear and eyes that cannot see.” In other words, Judah was directionally lost; and, Isaiah was now a prophet sent by Yahweh to speak to them and show them how they were going the wrong way.

Verse ten is then the voice of Yahweh (through the soul of Jesus) telling Isaiah to go among the “people” and keep their brains from controlling their thoughts. By speaking the word of Jesus – divine prophecy – the “peoples” would be forced to listen to their souls and hear with their hearts. Simply by the presence of one like them – a human being of flesh and blood – with a divine presence surrounding that flesh – the inner Yahweh elohim – then the “peoples” would be able to understand the warning of going the wrong way.

In verse eleven is found the last presence of the word “adonay,” where this can now be seen as Isaiah asking, “How long should I lead the peoples as a Holy Lord … a Good Shepherd?” The answer is then told as, “Until they have utterly destroyed themselves and everything they hold near and dear to them, of a worldly value, has been lost.” This is Yahweh knowing that Judah will fall in ruin, being overrun by the Babylonians. In other words, Isaiah was told to keep prophesying to the Judeans as long as one still has ears and eyes.

In verse twelve is the last reference to Yahweh, where it is His voice that told Isaiah (through His Son), there were “men” [“hadam”], in great numbers, who are distant, but moving to remove all the Jews and take over their land. The “peoples” will then be enslaved to “men,” not to Yahweh, their God. As long as Isaiah is telling the “peoples” how wrong they were, being in need of changing their ways, to ignore that warning meant the “peoples” preferred to follow the will of “men.” So, if following the will of “men” is what the “peoples” want, then Yahweh will move a great number of foreign “men” to force their will upon the ‘peoples.”

The final verse of this chapter and reading says that Yahweh knows, therefore Isaiah must speak this prophecy to the “peoples,” that utter ruin is coming from the “peoples” allowing their “throne” – which they asked Samuel for a long time prior – to be influenced by demon spirits possessing their leaders, making them become evil “adonay.” The marriage that united the “peoples” with Yahweh, back when Moses led them out of slavery in Egypt [into slavery as the wives of Yahweh – His elohim, like Isaiah], was being broken day by day. If the “peoples” do not listen to the prophets sent by Yahweh [call them divine marriage counselors] and see the error of their ways and change back to the agreements of the Covenant, then the “peoples” [the Jews] can forget about any claims they ever had before, about being ‘God’s chosen “peoples.”’ That tree will be forever cut down and burned to a low stump, so something productive and fruit bearing can grow in its place.

Now, the truth of this reading applies to anyone who thinks he or she has become “God’s chosen people.” God chooses souls to become His wives; not the other way around. Those souls become married to Yahweh’s Spirit, in the same way Isaiah’s soul was purified by the coal from the altar fire – the altar of marriage, where self-will is burned to nothing in that soul’s complete submission to Yahweh – the Holy Husband. In today’s farce of a religion calling itself ‘Christian,’ the reality is the “peoples” are acting exactly the same as were the Jews of Judah … the nation of peoples headed to complete ruin. Everyone who will read this interpretation will treat this warning as if their ears are blocked and their eyes cannot see these words. The same end awaits the tree calling itself “Christianity,” if it is not bearing fruit that gets off its asses and does as Isaiah did.

Ask the question: “How long must I be a servant to Yahweh?”

The answer is this: “As long as it takes for your flesh to turn to dust and release your soul for Judgment.”

If you can’t commit for that long, then expect to reap the rewards of all who fall prey to demonic possession. I hear its pretty dark and hot there.

Isaiah, Language, Teaching

Isaiah 43:16-21 – The test of forgetting the past and thinking the future is different without God

December 28, 2025 R. T. Tippett Leave a comment

[16] Thus says Yahweh,

who makes a way in the sea,

a path in the mighty waters,

[17] who brings out chariot and horse,

army and warrior;

they lie down, they cannot rise,

they are extinguished, quenched like a wick:

[18] Do not remember the former things,

or consider the things of old.

[19] I am about to do a new thing;

now it springs forth, do you not perceive it?

I will make a way in the wilderness

and rivers in the desert.

[20] The wild animals will honor me,

the jackals and the ostriches;

for I give water in the wilderness,

rivers in the desert,

to give drink to my chosen people,

[21] the people whom I formed for myself

so that they might declare my praise.

——————–

This is the Old Testament selection to be read aloud on the fifth Sunday in Lent, Year C, according to the lectionary for the Episcopal Church. It will precede a singing of Psalm 126, where David wrote, “Restore our fortunes, Yahweh, like the watercourses of the Negev.” That will be followed by a reading from Philippians, where Paul wrote, “Yet whatever gains I had, these I have come to regard as loss because of Christ.” All will accompany the Gospel selection from John, where is written of Jesus telling Judas Iscariot, when he complained about Mary Magdalene putting expensive perfume on Jesus’ feet: “Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.”’

In this song of Isaiah, it is worthwhile to know the whole of this chapter. The verses leading to these six verses are Yahweh speaking through Isaiah, explaining the truth of His people. That truth is hidden from plain view; but it says Yahweh is the creator of those who marry their souls to Him. In verse eleven, Isiah wrote, “I I Yahweh ; none besides me savior .” Then, in verse fifteen, Yahweh said through Isaiah, “I Yahweh your sacred one ; the creator of Israel your king . selah .” In verse fourteen, Yahweh said He would not let captivity in Babylon have any effect on His children, as they would rejoice. All of this leads to these verses as Yahweh saying (through Isaiah) His children are Yahweh elohim; and, they will continue on. These six verses are then dealing with that continuance.

I have applied the verse numbers in bold type, set within brackets. In verse sixteen, I have restored the proper name “Yahweh” in bold type, replacing the English translation that generalizes His name as “the Lord.” In Isaiah’s forty-third chapter he named “Yahweh” eight times. This use in verse sixteen is the last of those eight. In verse eleven, where is written, “’ā·nō·ḵî ’ā·nō·ḵî Yahweh” and verse fifteen where it is written, “’ā·nō·ḵî Yahweh,” the uses of “I” and “Yahweh” state the specificity of Yahweh as being greater than any “Lord,” as “Yahweh” is the one who is identified by one possessed by Him; so, one says “I I Yahweh,” because “I” no longer serves lesser lords. It says one’s self-ego has been hidden, lowered in submission to the new “I” that makes one a Son of Yahweh, in His name “Israel.”

When verse fifteen sets up verse sixteen, by singing “I Yahweh your sacred one ; the creator of Israel your king”, this says Isaiah is now identified as “Yahweh” speaking, where it is ridiculous to think Yahweh is “holy” or “sacred.” Only a soul in human flesh can become “holy” or “sacred,” which comes about by the presence of “Yahweh.” Thus, Isaiah is his “creator,” with Isaiah having been transformed into an “Israel,” the name that means “He Retains God.” In the use of “God,” from “el,” Isaiah retains Yahweh as one of His elohim (one “el”). Thus, it is Yahweh having become “the king” of Isaiah’s soul and flesh that leads to verse sixteen singing, “Thus says Yahweh.” Isaiah has become the voice of Yahweh and is speaking for Him, as His prophet.

In verse sixteen, where the translation says “who makes,” the root Hebrew word is “nathan,” which better says, “who gives.” When one sees it is Yahweh’s gift that is “in the sea a road,” this becomes a statement about the parting of the Red Sea. When “the sea” is understood as a dangerous place – an Babylon had proved to be a dangerous swell overtaking Judah – Isaiah now sings of “through the fierce waters a pathway.” This must be seen as explaining the parting of the dangerous sea as the protective envelopment of Yahweh’s children – those who can say, “I Yahweh” – which separates all the ordinary dangers of a sea of humanity and life in a dangerous world away from those who are possessed by Yahweh’s “sacred” Spirit.

Verse seventeen then becomes a clear reference to the threats made to the Israelites following the protective lead of Yahweh, as they crossed through the parted waters of the sea, drawing in the “chariot and horse army of power.” There is no power on earth that can defeat the sea, in the way that Yahweh can fully control all. This makes the Babylonians be the mirror image of the Egyptians. All who rise in power on earth “will together lie down.” They will cease to have the power to “rise up.” Their souls will be led by mortal flesh; and, once that flesh dies, then their souls will be “extinguished, like a wick” that has been clamped by wet fingers.

Verse eighteen then has Yahweh say through Isaiah, “Do not remember the former things, or consider the things of old.” [NRSV] While this can be read as a warning against looking backwards and not focusing on the things to come in the future, the opposite is still being said as a warning. The fall of Judah and Jerusalem, which led to captivity of human beings thought to be the descendants of Yahweh’s ‘chosen people,’ their collapse and failure came about because they did “not remember the former” lessons of their history. As they went forward in their path that rode onward, like horse-drawn chariots into the turbulent sea, they did “not consider their rise [eastern]” and what led to their safety and security. Thus, the collapse of their thoughts (to be all-powerful nation) became like the Egyptians in the middle of a sea, when they realized they had no power to control a great force of nature (the sea). This verse then sings of the ignorance given to Yahweh, which is not only a lack of knowledge possessed by Gentiles; as it also is a refusal to know Yahweh by those who think they possess Him … seeing Him as their “Lord” Goliath.

Verse nineteen then is shown to sing, “I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness” [NRSV], this shows the root cause of failure – self-will. The better view comes from a literal translation that begins with a personal review that says, “I behold! “ or “I look upon!” Here, the future is the promise of Yahweh, when “I will make a new now to spring forth.” That “new” is oneself having submitted to Yahweh as His wife and servant [His possession]. This then led Yahweh to say through Isaiah, “not shall you know it,” as the “new” will not be created by intellect or personal design. Without knowledge – a barren “wilderness” of intelligence – Yahweh “will make a mouth” [“midbar” means both “wilderness” and “mouth”], which will tell of “a manner in the waste that becomes rivers” of insight.

Verse twenty then seems to wander wildly, when shown to sing about “wild animals,” specifically “jackals and ostriches.” Here, the metaphor stands out as those to whom the “mouth” will bring a flood of emotion to. The literal translation of verse twenty has it singing, “will be relatives living on the land , the serpents and daughters of greed ; when I place in the mouth waters , streams in the waste , to cause to drink my people my chosen .” This begins as a statement of the future, which “will be burdensome” to those freed from captivity. That “weight” will be a return to find “relatives” dwelling in the lost lands, those who will have lost their religious focus. They will be the “serpents” [called “jackals”] that speak false wisdom, as the “daughters” of sin. They will join with those who lead others to become “daughters of greed” [called “ostriches”]. The returning Sons of Israel [Yahweh elohim] will have the “waters” of emotion for Yahweh to flow forth upon the “wilderness.” Those “rivers” or “streams” will fill the “waste” that had come over Judah and Jerusalem. Those souls who seek salvation will “drink” of those “waters” and become Yahweh’s “people.” Those who receive His Spirit will have chosen Him in marriage; and, He will have chosen them too.

Verse twenty-one then sings, “the people whom I formed for myself so that they might declare my praise.” [NRSV] The literal translation says, “people who I have fashioned for myself , my song of praise they will relate .” Here, this says “people” are “people,” but those “people who I have formed for myself” are those who are “my people my chosen” (from verse twenty). This is the formation or fashioning of a Yahweh elohim, which is a soul married to Yahweh’s Spirit. The use of “my” states those “people” are divinely possessed by Yahweh (as was Isaiah). To use the first person possessive – “myself” – the “self” is that of each of the “people,” who have become possessed by Yahweh. They each then proclaim “I Yahweh,” rather than “my ego is me.” Like Isaiah (and David, and all the other song writers of Yahweh), the “people” then all “praise Yahweh in song.” This is then the flow of “streams from the mouth in the wilderness” that defeat the serpents and ostriches. The use of “yə·sap·pê·rū” (from “shaphar”) says those who are the wives and servants of Yahweh will all be “related” by their souls singing the same tunes (Spiritual brothers).

As an Old Testament selection to be read aloud on the fifth Sunday in Lent, the period of testing is again focusing on the “wilderness” that is a predicting a return to a lost land. This is the way one should see one’s own soul being tested; as the life one left behind (before being tested) must be seen as where forgetting the lessons of servitude to Yahweh has led to a ruin. The past is oneself that had a life filled with jackals of false shepherds and ostriches that are the daughters who prostitute religion for profit. The world is not as complicated as “people” make it seem. All the complications are ironed away by a total commitment to Yahweh, by becoming His wife and servant. The test is whether or not one’s soul has married Yahweh and become protected in the dangerous sea of life by His Spirit, as His elohim.

Isaiah, Language, Teaching

Isaiah 50:4-9a – A Passion prerequisite that requires a Teacher of Yahweh to explain

December 28, 2025 R. T. Tippett Leave a comment

[4] adonay Yahweh has given me

the tongue of a teacher,

that I may know how to sustain

the weary with a word.

Morning by morning he wakens–

wakens my ear

to listen as those who are taught.

[5] adonay Yahweh has opened my ear,

and I was not rebellious,

I did not turn backward.

[6] I gave my back to those who struck me,

and my cheeks to those who pulled out the beard;

I did not hide my face

from insult and spitting.

[7] wadonay Yahweh helps me;

therefore I have not been disgraced;

therefore I have set my face like flint,

and I know that I shall not be put to shame;

he who vindicates me is near.

[8] Who will contend with me?

Let us stand up together.

Who are my adversaries?

Let them confront me.

[9a] It is adonay Yahweh who helps me;

who will declare me guilty?

——————–

This song of Isaiah is read on every Passion Sunday (a.k.a. Palm Sunday), in Years A, B, and C.

September 2018 can be searched here. This is what my observations were, when this reading was part of the Proper 19 readings, for the seventeenth Sunday after Pentecost lessons.

March 2021 can also be searched here. This was what I wrote when this was part of the Passion Sunday Year B service.

August 2021 also in here to be searched. This was when the same reading is presented on the sixteenth Sunday after Pentecost [Proper 19], during Year B.

In my last commentary, I adjusted the text to show “adonay,” “wadonay,” and “Yahweh.” I pointed out how that does not mean “the Lord God.” The word “adon” is the singular number Hebrew word that says “lord” (not capitalized), with the two variations of “adonay” being the plural version, clearly saying “lords.” To then pair that with the fools who translate Hebrew into paraphrased English (besides their changing a plural word into the singular and capitalizing that as a singular “Lord”), they all of a sudden stop translating “Yahweh” as “the Lord,” making Him be a “God.” Of course, they could explain that by saying, “Oh! Our paraphrase switched the order of the words written, so we translated “Yahweh” as “the Lord,” making “adonay” become “God.”’ Still, that ignores the plural number and their lie needing to be translated as “the Lord of lords.” That would actually be more in line with the true meaning of “adonay.”

In the time that has passed since August of 2021 (six months), I have come to realize more clearly that “adonay” is similar to the Hebrew word “elohim,” but with a slightly higher connotation. One of the “elohim” (an “el”) is an ‘angel in the flesh,’ which means a soul in a body of flesh has become married to Yahweh, with His Son’s soul (that of Adam-Jesus) resurrected within that soul hosting flesh, becoming divinely possessed. That divine possession is an “elohim” (one being an “el”). One has to reach that state of existence to become a Saint, one in the name of Jesus, as a Christ. That is the basic statement of divine possession. However, becoming one of the “adonay” (or “adonai,” as an “adon”) is the purpose for Yahweh divinely possessing a soul animating flesh; and, that is to teach.

In verse four, this aspect of teaching (as a Saint) is explained as Isaiah singing, “adonay Yahweh has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.” This becomes why the disciples called Jesus their “Teacher, Master, or Lord.” In John 13:13 (when Jesus had washed the feet of his disciples at the Seder meal in the upper room), he said, “you call me This Teacher kai this Lord , kai honorably you say , I am indeed .” This is the truth spoken by Jesus, because his soul in his flesh was not only as a Yahweh elohim (the Son of Yahweh reborn – Adam’s soul returning as one whose name says, “Yah[weh] Saves”), but also as the epitome of an “adon” or “lord,” as a “teacher” of those who sought the truth of Yahweh. Isaiah was another soul in human flesh that was an “elohim,” who was sent out to others, for the purpose of being “a teacher” of Yahweh’s truth.

Verse four states that clearly.

In the rest of these verses, which I have commented on prior (multiple times), it is important to see that an “adonay Yahweh” is a divine “teacher” of truth, where he listens to that told to his possessing soul (Adam-Jesus) by Yahweh [as Jesus said, “For I myself have not spoken, but this having sent me Father the same, me a commandment gave what I should say kai what I should speak.” – (John 12:49)]. These verses from Isaiah 50 reflect that same obedience, as a soul divinely possessed by the Father – Yahweh. Thus, it is important to see how the persecution of others, who direct their anger at anyone who acts righteously, to force them to stop pretending to be ‘holier than thus,’ because they do not believe such righteousness is truly possible. It is not only possible; but Isaiah (and Jesus too) sang how he could withstand the punishment, because he knew his ego had already been sacrificed for a much higher cause. Isaiah (and Jesus too) knew that punishment resulting in death would only release an “elohim” soul to eternal life, having already died as a lord over one’s flesh.

As an Old Testament song sung inside a nave, prior to the reciting of about two chapters of Luke (in Year C), no priest will have the balls – nor any parishioners have the guts – to spend a whole day explaining and listening to explanations (verse by verse), about everything that has been read aloud on what is called “Passion Sunday.” That is a reflection that no one is an “elohim,” no one is a Saint, no one is an “adon” of Yahweh, and (certainly) no one is Jesus reborn, as a Christ. It says Christianity has been reduced to some form of entertainment that is all about the pageantry of show, with no one ever able to become a teacher like Isaiah or Jesus. The only thing anyone gets out of this day is a blade of palm branch … and that is then given back to the church, so they can form them into crosses that will be passed out at another time, before collecting those to be burned for ashes to be added to oil (used on Ash Wednesday – more pageantry).

Aside Note:

In case this is difficult to grasp, it really is not. A soul in a body of flesh is the “lord” (“adon“) of its flesh … the flesh into which Yahweh breathed a soul at birth. As a child that grows, the fleshy brain (the seat of one’s “lord” or “adon“) is taught many things: from the environment, from parents, from friends, and from school teachers. A fleshy brain absorbs knowledge like a sponge (with not all knowledge the truth). When puberty kicks in, the body of flesh (extensions of the fleshy brain) begins to scream out, “Hey! What about me!” The body of flesh slowly becomes the “lord” over the brain, so the brain begins to justify the desires of the body of flesh. This is regardless of what one has been taught to guard against. Then, it takes an innocent soul and enslaves it to follow the whims of the flesh, which is what religion says are sins. While sins are natural, some become addictions. External things of the world … like drugs, sex, money … become influences (gods or elohim) that take total control over a soul and its body of flesh, making it not only sin, but do heinous acts that are criminal. In the Bible are stories of those demonically possessed; and, such demonic possessions are the presence of an evil soul within one’s birth soul. This becomes the “lord” or “adon” one was naturally born with being enslaved by a Satanic or Devilish soul that joins with one’s soul; and, that demonic presence becomes one’s “Lord.” This capitalized “Lord” is why a true Christian does not want to refer to Yahweh as something so general and non-specific. To have evil demons cast out, one needs to seek Yahweh’s help. That leads to an encounter with a Saint, who is a normal soul possessed by Yahweh’s Spirit, reborn with Jesus as his “Lord.” That presence initiates the Spirit, sent by Yahweh’s Son’s soul to enter one’s natural soul, casting out all bad demons. That is Baptism by the Spirit, which cleanses a natural soul, in the marriage of a soul to the Yahweh Spirit. The presence of Jesus’ soul within one’s soul (a good possession of spirit – the resurrection of Jesus within) makes his soul become one’s “Lord” or “Adon.” Jesus rules as “Lord” over one’s natural soul and its flesh. Rule over the natural soul ensures that soul a return to be one with Yahweh, when it leaves its body of flesh. If you would like to read more on this subject, look up Eudaimonia. The root word there is “daímōn,” which is where the word “demon” comes. It actually refers to a “spirit,” which is like a “soul.” One needs to realize there are bad spirits and there are good spirits. The capitalized “Spirit” (“Pneuma“) is the best Spirit to be possessed by. It is the challenge of a soul’s presence in matter. The soul must find the way back to Yahweh. Matter becomes the tomb, as well as the “Lord” to overcome. The antonym is “Disdemona” (from Greek “δυσ + δαίμων), which means “ill-fated, unfortunate.” Any spirit that takes over a body of flesh, enslaving a natural soul to serve it, is a “Lord.” A natural soul cannot defeat any “Lord.” Thus, a soul must surrender itself to Yahweh in divine union, which means His Son Jesus (“Yahweh Saves”) is one’s “Lord,” who defeats all others “gods” or “elohim.”

Isaiah, Language, Teaching

Isaiah 65:17-25 – New heavens in new earth, where the wolf and the lamb feed together

December 28, 2025 R. T. Tippett Leave a comment

[17] I am about to create new heavens and a new earth;

the former things shall not be remembered or come to mind.

[18] But be glad and rejoice forever in what I am creating;

for I am about to create Jerusalem as a joy, and its people as a delight.

[19] I will rejoice in Jerusalem, and delight in my people;

no more shall the sound of weeping be heard in it, or the cry of distress.

[20] No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime;

for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.

[21] They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.

[22] They shall not build and another inhabit; they shall not plant and another eat;

for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.

[23] They shall not labor in vain, or bear children for calamity;

for they shall be offspring blessed by Yahweh–and their descendants as well.

[24] Before they call I will answer, while they are yet speaking I will hear.

[25] The wolf and the lamb shall feed together, the lion shall eat straw like the ox; but the serpent– its food shall be dust!

They shall not hurt or destroy on all my holy mountain, says Yahweh. ס

——————–

This is the “First Lesson” that will be read aloud on Easter Day (primary service), if the mandatory Acts reading does not take its place. If chosen for reading, it will precede a singing of selected verses from Psalm 118, one of which says, “The right hand of Yahweh has triumphed! the right hand of Yahweh is exalted! the right hand of Yahweh has triumphed!” If chosen, then the Acts selection will take the “New Testament” slot, where it is written: “Peter began to speak to Cornelius and the other Gentiles: “I truly understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.”’ At this point the Gospel reading will either come from John 20, where the prophet wrote: “Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet.” If the Gospel selection comes from Luke, then this verse will be read aloud: “The women were terrified and bowed their faces to the ground, but the [two angels appearing as men] said to them, “Why do you look for the living among the dead? He is not here, but has risen.”’

This reading from Isaiah is optional to be read on Easter Day, but it will be read every Year C, as part of the Proper 29 (Ordinary after Pentecost) service. To be a possible reading for Easter Day, the theme of resurrection must be realized. The first verse of this reading is the seventeenth of the whole song of Isaiah. The heading given to the first sixteen verses (by BibleHub Interlinear) is “Judgments and Promises.” The NRSV translation lists the first half of this son as being “The Righteousness of God’s Judgment.” Beginning in verse seventeen is a change of heading, such that BibleHub says the rest of the song is about “New Heavens and Earth,” with the NRSV calling this last section “The Glorious New Creation.” It is most important to see the failures of promises, leading to the judgment of Yahweh that led to Judah’s defeat and exile, became the promise of a new way. That new way must be seen as why this section of Isaiah’s song is read aloud on Easter Day.

In verse seventeen, the plural number applied to “heavens” (from “šā·ma·yim”) needs to be seen as the addition of Spirit to a soul. The word “heaven” must be realized to be the eternal essence of the spiritual, from which a soul comes (from Yahweh). A soul is placed into “earth,” which is the metaphor for a body of flesh. Thus “heaven and earth” are joined by a soul being breathed into a baby at birth. This means “new heavens” (“shamayim” is singular or plural, it seems) means the marriage of a soul to Yahweh’s Spirit, so there is a transformation in this new presence within. The “earth” becomes “new” by no longer being led by worldly influences (acts of sin), instead being influenced by the divine spiritual presence, led to be “righteous” in the material plane. Therefore, “the former things not remembered or brought back to mind” are those of sin. This promises a Baptism by Spirit, bringing about new flesh, which is a reflection on rebirth or resurrection.

In verse eighteen, it is vital to realize that “I am creating” says Yahweh is the source of the “New heavens and new earth.” In the same way that Yahweh creates children in the womb, giving them the breath of life in a soul at birth, that creation is mortal and bound to die of flesh, releasing the soul back into the spiritual realm. Because a history of sin forbids that soul from remaining in the spiritual realm, instead being recycled by Yahweh in another creation of flesh (“earth”), the judgment (based on promises broken) will be forgotten when a soul married Yahweh and is then cleansed of past sins. It is this cleansing that brings “rejoicing,” which lasts “forever,” because that divine union brings about a permanent bond this is eternal life.

Certainly, when Isaiah lived in ancient times, when Jerusalem was the last stronghold to fall to the Babylonians, seeing the return of that city as reason for “joy” makes a song of Isaiah difficult to see as appropriate to modern Christians, none of whom ever experience that ancient city. This is where the meaning behind the name must be realized. The word “Jerusalem” means “Teaching Peace.” Therefore, the “joy” that comes is from Yahweh’s Spirit “Teaching Peace” within one’s soul-body; so, the elation is one’s flesh becoming that city, so one’s soul forever lives in a setting that is “Teaching Peace.” Together, all revitalized souls in a new bodies cleansed of sin represent the “people” of Yahweh. His creations are called “Yahweh elohim,” which is like an angel in the flesh, or Jesus reborn on earth.

Verse nineteen continues this element of “Teaching Peace,” while saying, “no more shall the sound of weeping be heard in it, or the cry of distress.” When one has married one’s soul to Yahweh, then all prayers have become answered. The motivation for sincere prayer is having reached the depths of sorrow and despair. When the Spirit is “Teaching Peace” to one’s soul, then all tears will cease, replaced by the watery eyes of joy.

Verse twenty this element of mortality and immortality is shown as “an infant” and “an old person” (“zaqen” means “old,” but implies a man). To see the death of a baby as sad, while seeing someone living to be one hundred years of age as a sign of one having lived a good life is to deny “an infant” is without sin. To die as an “infant” means to gain eternal life. To live a hundred years with sins having never been washed clean by Yahweh’s Spirit means judgment based on sins, not years lived in a sinful body. When one has been given a “new soul” (to go along with one’s birth soul), so one is reborn like “an infant” – pure – then eternal life has been secured. A “hundred years becomes accursed,” simply because that is nothing compared to eternal salvation.

In verse twenty-one, the mention of “Jerusalem” as an earthly place leads one to read about building houses and planting vineyards as a sign of material wealth and prosperity. This should only be seen as metaphor for one’s body of flesh being rebuilt as a temple unto Yahweh. The vineyard is then metaphor for the good fruit one will produce in the name of “Israel” – a word meaning “Who Retains God.” When one realizes that Isaiah knew the resurrection of Jesus in his soul (he just did not call it by that name), then Jesus can be seen as the vine that is planted within one’s new temple, where the spread of that vine reflects upon the ministry one has for Yahweh.

Verse twenty-two then makes it seem that Isaiah was saying the future would not be like the past, when the people of Judah and Jerusalem had built places and planted crops that were taken from them (by the invading Babylonians). That view is missing the point of the new houses and the new vineyards being within the “new spirit union” (married ”heavens”) and the “new flesh” (cleansed “earth”) will never be taken away from one. Where one goes, so goes all that new. No one else will take over your soul or flesh; and, that means the Babylonians are a reflection of demonic spirits that possess all that one had built, casting one into spiritual exile. The metaphor of a tree is it lives and produces fruits that continue the spiritual lineage of righteousness. Rather than a Tree of Israel, which was struck by lightning and split into Israel and Judah, with those two then dying and being reduced to a stump, Isaiah is speaking as Yahweh telling of the Tree of Life. The work of the hands that eat of that fruit and maintain that production live forever, free of sin.

The tree of life that was the intent of the children led by Moses into the wilderness, to the frontier of the Promised Land, was meant to be the Spiritual union with Yahweh’s Spirit forever. Moses did not lead children to possess material things and values, which they would then pass onto their children as the disease of sin. Those whose souls were led to marry Yahweh and be reborn – each as His Son (the name we know now to be Jesus) – meant being a Tree of Life that brought forth young, who would be led to only eat from the Tree of Life (not the tree of sin that brings death and spiritual banishment). Thus, for one’s children to be “blessed by Yahweh,” that says they will be souls raised so they are led to also marry Yahweh and find eternal life. Like a tree that lives forever, the fruit that is forever brought forth is the good fruit of eternal life.

Verse twenty-forth then sings as Jesus taught his disciples about prayer. When one’s soul can call Yahweh “Father,” because one’s soul has become “new heavens” in “new earth,” then Yahweh knows what one wants to ask before one can formulate a prayer or question. Then, as one is in the act of prayer, Yahweh hears everything said. This is the joy of parenthood, which is how one raises one’s children to be led to divine marriage. As one grows in the “Anointment” of Yahweh, one grows to become like the Father, as the Son who is one with the Father. This is the same as the tree of life, where all is one.

Verse twenty-five then sings of the paradoxes that so many see as a prophecy of a future still not realized. Everything written in this verse is a reflection of the old having become the new. One was the wolf, which preyed on the innocents of the world; but when the wolf sacrifices itself to Yahweh, then it lays down its life in the same way as does the lamb. Both then feed on spiritual food. The same is reflected in the lion (a predator) surrendering it pride of self (the ‘king of the jungle’), becoming a beast of burden, serving Yahweh with patience and courage.

This is then why the “serpent” is cast off. In Genesis we are told the “serpent” was the “craftiest of all the animals.” This must be seen as the sins that come from a Big Brain, where self-awareness (eating from the fruit of the tree of knowledge of good and evil) leads to intellectual acumen that blocks a soul (enslaves a soul) to do the bidding of the flesh. Thus, a “serpent” will lead a soul to sin; and, sin always leads to death, which it a guarantee to always eat “dust” – as death means the mortality of ashes to ashes and dust to dust.

To become “new heavens in new earth” one must sacrifice self-ego. When that is put to death, then no brain will interfere with the heart and the soul. When one is “Taught Peace,” then no “hurt or destruction” will be promoted. One becomes “a mountain” of Yahweh, which is the highest holy ground possible on earth, closest to the heavens. Here, it is vital to realize that Yahweh is not “holy,” as Yahweh means “I AM.” When one’s soul can identify with Yahweh, because He Is one with one’s soul, then it is that presence within a soul and body that becomes the definition of “holy.” Just as “righteousness” and “goodness” are impossible without the presence of Yahweh, it is only by the presence of His Spirit that a soul can become “holy.”

As a “First Lesson” that comes from the Prophet Isaiah on Easter Day, one must see how this song sings of the resurrection of Jesus within one’s soul. This is not some future event, one that few really believe will ever happen. Jesus’ soul returned and was resurrected in twelve-plus, less than twenty-four hours after it Ascended on the Mount of Olives. His soul was then transferred to about three thousand other souls that day, simply because seekers of truth opened their hearts and received his Spirit into theirs. The spread of true Christianity is all about the Tree of Life having taken root and brought forth “new heavens in new earth,” where old bodies became like infants, reborn as Jesus, each touched by Yahweh as His Christs. This is why this song is sung on Easter Day. Listen to the words and feed on them in your souls.

Isaiah, Language, Teaching

Isaiah 65:1-9 – Letting Jesus do the talking through you

December 27, 2025 R. T. Tippett Leave a comment

[1] I was ready to be sought out by those who did not ask, to be found by those who did not seek me.

I said, “Here I am, here I am,” to a nation that did not call on my name.

[2] I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices;

[3] a people who provoke me to my face continually,

sacrificing in gardens and offering incense on bricks;

[4] who sit inside tombs, and spend the night in secret places;

who eat swine’s flesh, with broth of abominable things in their vessels;

[5] who say, “Keep to yourself, do not come near me, for I am too holy for you.”

These are a smoke in my nostrils, a fire that burns all day long.

[6] See, it is written before me: I will not keep silent, but I will repay;

I will indeed repay into their laps

[7] their iniquities and their ancestors’ iniquities together,

says Yahweh; because they offered incense on the mountains and reviled me on the hills,

I will measure into their laps full payment for their actions. ס

[8] Thus says Yahweh:

As the wine is found in the cluster, and they say, “Do not destroy it, for there is a blessing in it,”

so I will do for my servants’ sake, and not destroy them all.

[9] I will bring forth descendants from Jacob,

and from Judah inheritors of my mountains; my chosen shall inherit it, and my servants shall settle there.

——————–

This is the second of two optional Old Testament selection, which can be chosen to be read aloud on the second Sunday after Pentecost (Proper 7), Year C, according to the lectionary for the Episcopal Church. If chosen, it will precede a singing of selected verses from Psalm 22, which includes, “I will declare your Name to my brethren; in the midst of the congregation I will praise you.” That pair will then be followed by a portion of Paul’s letter to the Galatians, where he wrote: “Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith.” All selections will accompany the Gospel reading from Luke, where Jesus healed a man possessed by the unclean spirit called Legion. We read, “When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid.”

In Isaiah’s sixth chapter, he told of a vision of the spiritual world, where seraphim encountered his soul. In that vision, after a coal from the altar fire was held by tongs and placed to Isaiah’s spiritual lips, cleaning his voice, he heard the question asked by the “voice of adonay” (the teaching soul of Adam-Jesus that became the voice of Isaiah), “Who shall I send and who shall go for us?” To that question, Isaiah’s soul responded, “behold me. Send me.” With that dream-vision, Isaiah became a prophet of Yahweh, possessed by the soul of His elohim created to save lost souls. That means Isaiah was Jesus reborn, such that the name “Jesus” means “Yah Saves.” In verse one of this chapter sixty-five, Isaiah repeats that assignment of his soul to Israel, even though that nation was ignoring his prophecies and was facing ruin.

When we recall this beginning of Isaiah’s ministry, it is important to realize Isaiah responded as a soul newly married to Yahweh. The death of Uzziah meant a shift away from devotion to the true meaning of “sons of Israel” was beginning; and, the question asking, “Who can we send for us” directs one to see the soul of Isaiah submitted his soul fully to be led by the Yahweh elohim that was the soul of Adam-Jesus raised in his soul. So, everything written in Isaiah is because a divine elohim possessed him; and, one cannot see him (or any prophet in the Holy Bible) as a special entity that no one can ever match. All were the same divine soul raised by Yahweh in the soul of one submitting himself (equally applies to her selves too) to Yahweh. Therefore, the “I” read in these selected verses of Isaiah 65 can be understood as referring to his body of flesh (that named Isaiah), but the words are those of Jesus, who spoke through the minister in his name [sent by Yahweh to save souls].

Keeping this in mind, it is Jesus speaking in these verses. He said through Isaiah in verse one, “I was sought to not they did ask , I was found to not they who sought me ; I said behold I am behold I am , to a people not they were called by my name .” This says several things.

First, it says the Yahweh elohim that makes one become a true ‘son of Israel’ was the expectation of people calling themselves ‘Israelites,’ but none of those called for the divine soul [the Yahweh elohim – Adam-Jesus] to rise in their souls, making them become true ‘Israelites.’ Second, the soul of Jesus was “found” by a few (such as Isaiah, as a youth not yet enslaved to a sinful world), but those few were not seeking to do anything, having never been taught what they should seek. Those found by Yahweh were those who believed in Scripture, despite never been told what it means. Third, once the soul of Isaiah was found, the soul of Jesus told him, “I am within you.” The double statement of “I am” says Jesus was sent by Yahweh – the great “I AM.” With Isaiah one of the few prophets found by Yahweh, as souls seeking to serve Him completely, all the prophets of Yahweh were sent to “the people” that were wayward (“not”), but called themselves the children of Yahweh, throwing His “name” around like they were special. They were “not;” thus, their failure to serve Yahweh demanded Yahweh send them prophets, so they could get their lives straight and return to the fold.

In verse two, Jesus then spoke these words: “I have spread out my hands all day towards people stubborn , those who walk the road not agreeable , following their own thoughts .” This says the light of truth (“day”) has been made available to the “people,” where the “hands” that produce that “light of truth spread before them” had been Moses and all the prophets and judges of “the people.” Just as they were under Moses (seeking salvation) and just as they were every other forty years (praying for help, when not led by a judge), they were “stubborn” or “rebellious.” That rebelliousness was based on selfish desires to serve self, rather than submit to Yahweh and be eternally saved, as His priests on earth. Instead, they walked a path that took them away from that commitment of divine marriage; and, that is not “agreeable” to the Covenant their forefathers committed to. By going the path of “their own thoughts” or “their own devices,” they decided what was good for them, forsaking Yahweh’s “good.”

Then, Jesus (through Isaiah) said in verse three (literal English translation), “the people them vexing me to my face continually ; them sacrificing in gardens , and them burning sacrifices upon the bricks .” Here, the element of “the people” can equally be read as “a people,” where this designated those “people” who were led by Moses from the routine commonality of the world, with the express purpose being to submit fully to Yahweh and be raised as His Sons (women included as “Sons”).

Now, during the times of Isaiah, “the people” are found “vexing” or “angering” the soul of Jesus, by showing him their “faces” of self; when they should all be wearing the “face” of Yahweh, as His Son resurrected within them all. The “continuity” of this “angering” means “the people” had absolutely no desire to serve anyone other then their own selves as gods.

The second and third segments then show the ways of “the people” are the same as the ways of Cain, who produced the fruits of the land and then burned them as an offering on an altar. The problem with that, which did not please Yahweh, was the fruits of the “garden” are meant only to be sacrificed to the goddess Mother Earth. No souls are released in the burning of fruits and vegetables. Therefore, the wayward child Cain had become the ”face” worn by “the people” Isaiah faced, not the “face” of Yahweh’s Son Jesus (like Isaiah wore).

In today’s version of Christianity (which has degraded in the same way the Northern Kingdom stopped being servants to Yahweh, deciding it was more fun to serve self as an equal god) false priests (and hired hands) are going through the same motions as are true priests (Abel sacrificing a soul to Yahweh – out of the picture). They just cannot grasp how their sacrifices are not what Yahweh wants. Yahweh looks away from false sacrifices in his name. Christians get all Cain-like in their rejection of anyone who would tell them, “You are going about everything wrong.”

Verse four must be seen as a prophecy of Jesus, where he compared the ways of the “people” of the Northern Kingdom as like the man possessed by Legion (the Gospel reading from Luke that tells that story accompanies this optional reading from Isaiah). Here, Jesus said of “the people:” “they who dwell in their graves , and with their watchers they pass the night ; them devouring flesh a swine , [and broth] (and broth) foul things with their utensils .”

Here, the same metaphor exists, which said the man possessed slept in the tombs and wore no clothes. He was obviously possessed and did not try to hide that fact. Likewise, the “people” of the Northern Kingdom “dwelled” in their bodies of flesh, which reflects each soul’s “tomb.” Their “watchers” are those who do vigils for the dead, staying awake with the corpse, in case it comes back to life. The problem here is the “watchers in the night” are rejected (Isaiah and all the prophets sent with the light of truth into the darkness), as the dead prefer that state of being. This make themselves reflect “swine,” because they are what they eat.

By “devouring the flesh,” they enjoy the short life a soul animating dead flesh has, before finding reincarnation or eternal damnation as their Judgment. The repeating of “and broth” in brackets, followed by parentheses, makes “and broth” be unstated, as it is a spiritual condition. Since a “broth” is a soup with chunks of meat and vegetables, boiled in a cauldron, stirred frequently, this imagery applied to the spiritual becomes like witches are portrayed at Halloween time. By being what they eat, they conjure up “foul” recipes of life, which they stir by all their acts or “devices” available to them.

In verse five, Jesus said through Isaiah, “them saying come near into yourself , not yourselves have drawn near to me for yourself to be made holy by me ; these smoke in my face , a fire burning all the day .” In this, Jesus is pointing out how those saying they believe in Yahweh think they are the masters, whereby they can call to Yahweh as if He were their servant.

Never do the religious realize it is them that needs to do the acts of submission to Yahweh, so He will come to their assistance as their possessor – their owner. Instead, they blow smoke in Yahweh’s “face” (or up His “nostrils”) through the ritual of altar sacrifices, while refusing to allow His “face” (that of Jesus) to become their “faces.” To wear that face a sacrifice on the altar “fire” is demanded; and, that is not a daily singe that can be smeared with ointment, so a temporary pain subsides and more sins can be committed the next “day.” A “day” is eternal life in the light of truth; and, that requires a total commitment “fire burning” forever.

In verse six, this view continues, with Jesus saying through Isaiah, “behold! having been written from them with my face ; not will I keep silent for condition to have been completed , and completed above their bosom .” When Jesus said, “having been written from them with my face” (from “ḵə·ṯū·ḇāh lə·p̄ā·nāy”), this is saying everything of divine Scripture (that held dear to the people of the Northern Kingdom) had been written by prophets wearing the “face” of Yahweh, who were possessed by His Son. Isaiah was one of the many who are those “having written” the guidelines to their souls. Because Jesus was resurrected within Isaiah (another of this holy lineage), the words produced still continue to have applicable meaning. This is because the only “completion” to be found is a return of a soul to Yahweh, which must come from a deep-seated love in “their bosom” for Him. The metaphor for “bosom” is one’s soul.

In verse seven, Jesus then said through Isaiah, “the iniquities of your souls and the iniquities of your forefathers unite as one that has said Yahweh , who they have burned sacrifices upon the mountain , and above the hills they have blasphemed me ; thus I will have measured their recompense first [upon] (upon) their bosom .” This says that “you” must be read as “yourselves,” thus “your souls,” where a “self” is only a “soul.” This means all “iniquities” judged are those done by souls, who have bowed down before their flesh and worshiped material realm ‘gods.’

The “iniquity” in that is to say the name “Yahweh,” while doing nothing to bring “Yahweh” into “their bosom.” They have “burned sacrifices” of animals, which Yahweh has sent prophets (Jesus reborn in each) to tell them, “I am not pleased by the smoke of your animal sacrifices.” What that means is the only pleasing sacrifice burnt is one’s own soul placed on the altar of Mount Ophel (or Mount Zion). When Jesus said, “above the hills you have blasphemed me,” that says Yahweh had disdain for the building of Solomon’s Temple, as that building became an idol of worship for the people. The split between Israel and Judah is another meaning for “above the hills.”

In the final segment, Jesus spoke for the Father, saying, “You payment for your sins can only come by a spiritual presence in each of their souls. Here, again, the repeating of “upon” written inside brackets, followed by it found inside parentheses, speaks silently, as a spiritual presence that cleanses a soul and elevates it “above the hills and mountains” of earth, to the divine of heaven.

In verse eight, after having said the people use the name “Yahweh,” while not sacrificing their souls to His service, now speaks as the Son saying what the Father expects. Here, Jesus spoke as Isaiah, saying “thus ׀ says Yahweh as who he will find the new wine from the cluster , and says not they will destroy you , for a blessing in him ; thus I will accomplish the intent my servants , not that I may let ruin the whole .”

Here, following the word “thus,” is a vertical bar of pause placed. Everything stated prior has now led to this point, where Jesus (in Isaiah’s flesh) says what “Yahweh” has decreed. Those who seek Him will become like “new wine,” made from “a cluster” of good fruit, filled with the Spirit that is intoxicating to souls (not flesh). Those who have become the “good fruit of the true vine “ (those souls reborn as Jesus) will be granted eternal life; but they must next work as “servants” in ministry. This is where the resurrection of Jesus will lead them, as the Lord of their souls in their flesh. Rather than Yahweh “destroying the whole,” due to stubbornness and rebellion, Yahweh will save the few to be sent into the many.

In regards to this ministry [the theme of the Ordinary after Pentecost season], Jesus then said through Isaiah, “and I will bring forth from Jacob offspring , and from Judah one inheriting my mountains ; shall take possession of my chosen ones , and my servants he shall dwell there .” In this, the names “Jacob” and “Judah” must be understood also as the meaning behind the names.

This means Jesus’ intent had Yahweh saying, “and I will bring forth from a supplanter good seed” that will grow to produce good fruit. Yahweh then added, “and from praised one receiving the Son of Yahweh [Jesus as the “mountain,” plural in many]. The presence of Jesus’ soul will be the “possession taking place” [the “inheritance” of Salvation], which will only be in souls “chosen” by Yahweh to be His wife-souls. To become a wife-soul, a soul must submit fully to Yahweh, becoming His willing “slave” or “servant.” As a “servant,” one will be led into ministry by the Son having been reborn into a new “dwelling place.”

When all the mistranslations are swept aside and the truth has been revealed, it is easy to see why this selection from Isaiah 65 is an option for reading on the second Sunday after Pentecost, when one’s ministry as Jesus reborn has begun. The warnings given by Jesus, through Isaiah’s pen (or his divine ‘biographer’), say Christians today are the same rejecters of Yahweh, preferring to ‘blow smoke up His nose,” rather than place one’s own soul on the sacrificial altar fire and completely submit to Yahweh’s Will. It is so much easier to reject Yahweh and do nothing, while crying out, “I love Jesus! I love the Lord (whose name I never say publicly)!” That comes so quickly, rather than do the works of faith. To do the Acts of the Apostles, one has to be reborn as the Son of Yahweh, letting him speak through one’s lips. Isaiah 65 is an example of what a true Apostle does: Shut up and let Jesus speak through your lips.

Explaining the Readings

Category Archives: Isaiah

Isaiah 50:4-9a – Lords a leaping

Isaiah 53:4-12 – Black sheep at the shears of the Good Shepherd

Isaiah 61:10-62:3 – The afterbirth of marriage is in the name of the Spirit

Isaiah 43:1-7 – The Appearance of Jesus within

Isaiah 62:1-5 – This sounds familiar

Isaiah 6:1-8, [9-13] – Those pesky seraphim again

Isaiah 43:16-21 – The test of forgetting the past and thinking the future is different without God

Isaiah 50:4-9a – A Passion prerequisite that requires a Teacher of Yahweh to explain

Isaiah 65:17-25 – New heavens in new earth, where the wolf and the lamb feed together

Isaiah 65:1-9 – Letting Jesus do the talking through you

The Episcopal Lectionary Discerned