Please, browse the many free commentaries available on https://www.katrinapearls.com/blog
[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 following this link here. The 2018 – Trinity Sunday, Year B, interpretation of the same reading can be read by clicking on the link here. 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.
Comments