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Isaiah 1:18 and the Other Verses of Isaiah 1

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“As Moses lifted up the serpent [the serpent made of bronze described in Numbers 21:8–9] in the wilderness, even so must the Son of Man be lifted up, so that whosoever believes in Him will have eternal life, for God so loved the world, that He gave His only begotten [uniquely born] Son, that whosoever believes in Him shall not perish but have eternal life.”

“…for by grace you are saved through faith and that not of yourselves; it is the gift of God, not as a result of works, lest any man should boast.”

Above is the content of John 3:14–16 and the content of Ephesians 2:8–9, respectively. Itʼs worthwhile to refrain from receiving the mark referenced in Revelation 13:11–18 and to instead receive eternal life for free by believing that Jesus is the Savior. Before doing any Bible studying and before praying to God the Father, it is useful for a person who has believed in the Lord Jesus Christ as the Savior to try to think of any sins that one might have committed since one last confessed oneʼs known post-salvation sins to God the Father, and if one has indeed committed any, to then silently confess those sins to God the Father—confessing only one time for each sin—in accordance with what is mentioned in 1 John 1:9:

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

This webpage could be periodically updated. If there is a mass disappearance of people professing to be Christians, and if the original author of this webpage is amongst those people disappearing en masse, then it is possible that this webpage will no longer be updated. Also, if there is a mass disappearance of people professing to be Christians, it is worthwhile to consider the possibility that those people have exited from the earth on the occasion known as the Rapture instead of assuming that that mass disappearance involves extraterrestrials abducting those people or involves the annihilation of those people or involves anything else other than the Rapture.

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Also, it is possible that it is worthwhile to print this content in case of time periods involving lack of Internet connectivity.

When studying the Word of God, it is beneficial to keep in mind the content of Hebrews 4:12:

“Indeed, the Word of God is alive and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and the spirit and of the joints and the marrow and is a critic of thoughts and intents of the heart.”

Note: The heart refers to the mind.

It is also beneficial to keep in mind the content of 2 Timothy 3:16–17 when studying the Word of God:

“All Scripture is God breathed and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be mature, having been thoroughly furnished unto all good work.”

It is the responsibility of a pastor-teacher to endeavor to correctly understand the Word of God and then to accurately teach the Word of God, as per the content of 2 Timothy 2:15:

“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the Word of Truth.”

A pastor-teacher is a communicator rather than a crutch on which to be leaned. In that regard, a believer in the Lord Jesus Christ should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping a pastor-teacher. Likewise, a believer should refrain from putting oneʼs trust in and thereby serving as a devoted follower of and thus worshiping anyone other than the Trinity [God the Father, God the Son, and God the Holy Spirit], as per Joshua 24:15, the content of which references Joshua speaking to the Israelites:

If it is disagreeable/bad/evil/wrong/wretchedness/displeasing in your sight to serve/worship Jehovah / Yahweh / I am I am / the existing One, choose for yourselves today whom you serve/worship: whether the gods ['elohiym / false gods] which your fathers have served/worshiped which were beyond the river or the gods ['elohiym / false gods] of the Amorites in whose land you are living. As for me and my house, we serve/worship Jehovah / Yahweh / I am I am / the existing One.

Note: Joshua, the leader of the Israelites after Joshua had been serving as the assistant of Moses while Moses was the leader of the Israelites, set the example for the Israelites. Joshua chose to put his trust in and thereby serve as a devoted follower of and thus worship God the Father rather than Joshua choosing to put his trust in and thereby serve as a devoted follower of and thus worship the lesser of multiple evils amongst multiple choices of 'elohiym [el-oh-HEEM]. The word 'elohiym with a lowercase e can refer to false gods, to angels, or to human rulers or judges. The word 'Elohiym with a capital E refers to the Trinity. The word 'elohiym can also be used to refer to might as in mightiness. In that regard, the use of the word 'elohiym in reference to false gods, to angels, or to human rulers or judges involves the connotation of mightiness in comparison to an average human. When a person puts oneʼs trust in and thereby serves as a devoted follower of and thus worships an angel or human, that angel or human is that personʼs false god. Regarding the foregoing, the content of Joshua 24:15 involves Joshua calling attention to the choices that the Israelites had, and that content involves Joshua permitting the Israelites to make their choices while Joshua led by example with his choice.

The gift of pastor-teacher is for the purpose of each pastor-teacher functioning as a messenger who communicates the Word of God rather than functioning as a priest between the Trinity and mankind. In that regard, the time period that can be referred to as the Church Age started fifty days after the Lord Jesus Christ was resurrected, and all Church Age believers in the Lord Jesus Christ are priests. The Lord Jesus Christ is the High Priest of Church Age believers, and believers should be willing to acknowledge/confess/profess to people the believersʼ faith in the Lord Jesus Christ, as per Hebrews 4:14–15:

Therefore, since we have a great High Priest Who has passed through the heavens, Jesus the Son of God, let us hold fast the acknowledgment/confession/profession. Indeed, we do not have a high priest who cannot sympathize with our weaknesses, but One Who has been tempted in all things as we are, yet without sin.

Also, the Lord Jesus Christ is the High Priest according to the order of Melchizedek [mel-KIZ-uh-dek], who was the ruler of Salem when Abraham was still named Abram. Melchizedek was both a king and a priest, as per Genesis 14:18, which references Melchizedek greeting Abram:

Then Melchizedek king of Salem has brought out bread and wine, and he is a priest of 'El [AYL] 'Elyown [el-YOHN] / God [focusing on God the Fatherʼs power] Most High.

The Lord Jesus Christ is also both a king and a priest because the Lord is the Priest according to the order of Melchizedek, as per Hebrews 7:14–17:

Indeed, it is evident that our Lord has arisen from Judah, a tribe with reference to which Moses spoke nothing concerning priests. Also, it is still much more evident: that according to the similarity of Melchizedek, Another of a different type of priest arises, Who has become such not on the basis of a law of fleshly command / physical requirement but according to the power of an indestructible life. Indeed, it is attested: “YOU ARE A PRIEST FOREVER, ACCORDING TO THE ORDER OF MELCHIZEDEK.”

Note: The Lord Jesus Christ is from the tribe of Judah. Also, the Lord Jesus Christ is qualified to be a priest because He was resurrected and therefore has an indestructible body. The above content in all capital letters is a reference to Psalm 110:4.

Because a king is royalty, a king who is a priest is a royal priest. In that regard, Church Age believers are royalty because they are members of the Lord Jesus Christʼs family. Therefore, all Church Age believers are royal priests, as per 1 Peter 2:9–10:

However, you are A CHOSEN PEOPLE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR ACQUISITION/PRESERVATION, so that you may proclaim the excellencies of Him Who has called you out of darkness into His marvelous light, for you once were NOT A PEOPLE, but now you are GODʼS PEOPLE. You had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.

Note: Before the Church Age, Gentiles were not Godʼs people. In the Church Age, both Jewish and Gentile believers are Godʼs people. The content of 1 Peter 2:10 references Hosea 2:23. In that regard, Peter uses references involving Israel in the Old Testament to refer to Church Age believers.

Itʼs the message rather than the messenger that should be the focus of the believer in the Lord Jesus Christ. Put succinctly: itʼs the message rather than the messenger. In that regard, it is beneficial to keep in mind the content of Revelation 22:8–9, which was written by the apostle John, who, in addition to writing The Revelation to John, wrote The Gospel According to John, The First Epistle of John, The Second Epistle of John, and The Third Epistle of John:

I, John, am the one who heard and saw these things, and when I heard and saw, I fell down to worship at the feet of the angel who showed me these things, but he says* to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who keep the words of this book. Worship God.”

*Note: The word says is in the Greek historical present tense. By means of the Greek historical present tense, past action or future action can be described from the perspective of someone seeing the action as it occurs.

Regarding messages, believers should use the Word of God to examine what is being communicated. That is what the Bereans who are mentioned in Acts 17:10–12 did:

The brethren immediately sent Paul and Silas away by night to Berea, who, when they arrived, went into the synagogue of the Jews. Now these were more noble-minded than those in Thessalonica, who received the word with all eagerness / readiness of mind, examining the Scriptures daily to see whether these things were so. Therefore, many of them believed, and not a few prominent Greek women and men.

Note: The phrase not a few means “quite a few.”

Today, the return of the Lord Jesus Christ to meet believers in the Lord Jesus Christ in the clouds on the occasion of the Rapture is one day closer than it was yesterday. The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies. Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies. It is possible that the Rapture will occur during the time when the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh] would occur. The Feast of Trumpets was one of the seven feasts that the Israelites were supposed to celebrate each year under the regulations of the Mosaic Law. The term Mosaic Law refers to the laws communicated by Moses to the ancient Israelites. Because Moses communicated those laws, they are known collectively as the Mosaic Law. The Lord Jesus Christ fulfilled the Mosaic Law by being judged on the cross for the sins of humanity. Now that the Lord Jesus Christ has fulfilled the Mosaic Law, no believers in the Lord Jesus Christ are under the regulations of the Mosaic Law.

While it is possible that the Rapture will occur during the time when the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh] would occur—which is referenced as a single day in Leviticus 23:24–25 and Numbers 29:1–6 and which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2027, it is worthwhile for believers in the Lord Jesus Christ to get into the habit of being prepared every day for the return of the Lord, just in case the Rapture will occur during a time other than the time of the Feast of Trumpets / Yom Teruah / Rosh Hashanah. Furthermore, it is worthwhile to be in the habit of being prepared for the Rapture so that if it does occur during the time of the Feast of Trumpets / Yom Teruah / Rosh Hashanah, one can be prepared for that time because of already being in the habit of being prepared. Examples of being prepared for the Rapture include applying the content of 1 John 1:9 whenever one sins, being unselfish, and whenever circumstances are such that an opportunity arises, sharing the gospel—the good news that believing that the Lord Jesus Christ is the Savior Who was judged on the cross for the sins of humanity is the means by which a person is able to have eternal life. Regarding sharing the gospel, one could also have a written or printed message containing the gospel with that written or printed message located somewhere where it could be easily noticed so that if a person or people were to read or hear that written or printed message either before or after the Rapture occurs, that person or people would thereby read or hear the gospel by means of that written or printed message.

Whether the Feast of Trumpets / Yom Teruah / Rosh Hashanah in 2027 is during August, September, or October depends on whether barley crop in Israel in 2027 is first in a status known as abib [ah-BEEB] (also known as aviv [ah-VEEV]) in February, March, or April. On which day and at what time in August, September, or October the Feast of Trumpets / Yom Teruah / Rosh Hashanah would start depends on the time of the last sunset over Jerusalem before the first sliver of a crescent new moon after that sunset. The crescent new moon is the illumination of a sliver of the waxing moon. The moon is waxing when it is becoming more and more illuminated after what some people refer to as the astronomical new moon, the time when there is an absence of illumination of the moon—in other words, when there is an absence of reflection of light from the moon. On which day and at what time in August, September, or October the Feast of Trumpets / Yom Teruah / Rosh Hashanah would end depends on whether the Feast of Trumpets / Yom Teruah / Rosh Hashanah lasts one day or two days and whether the time of day of the end of the Feast of Trumpets / Yom Teruah / Rosh Hashanah is at sunset, at the end of civil twilight, at the end of nautical twilight, or at the end of astronomical twilight.

Regarding information about the Rapture, it is beneficial to keep in mind the content of 1 Thessalonians 4:13–18 and 1 Corinthians 15:51–52:

1 Thessalonians 4:13–18

Now we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope, for if we believe that Jesus died and rose again—and we do indeed believe that Jesus died and rose again—so also God will bring with Him those who have fallen asleep through Jesus. Indeed, this we say to you by the word of the Lord, that we who are alive who remain until the coming of the Lord will not precede those who have fallen asleep, for the Lord Himself will descend from heaven with a shout of command, with a voice of an archangel and with a trumpet of God, and the dead in Christ will rise first. Then we who are alive who remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore, comfort one another with these words.

1 Corinthians 15:51–52

Behold, I tell you a mystery: we will not all sleep, but we will all be changed, in a moment, in a twinkling of an eye, at the last trumpet, for a trumpet will sound, and the dead will be raised incorruptible, and we will be changed.

After the Rapture will be the seven-year Tribulation. The believers who will be alive on the earth when the Rapture occurs will escape the Tribulation. 1 Thessalonians 5:1–11 covers that topic. In that regard, in the book 1 Thessalonians, the content of 1 Thessalonians 4:13–18 is immediately followed by the content of 1 Thessalonians 5:1–11.

1 Thessalonians 5:1–11

Now as to the times and the epochs, brethren, you have no need of anything to be written to you, for you yourselves know full well that the day of the Lord is coming just like a thief in the night. While they are saying, “Peace and safety!” then sudden destruction comes upon them like labor pains upon a woman with child, and they will not escape. However, you, brethren, are not in darkness, that the day would overtake you like a thief, for you are all sons of light and sons of day. We are not of night nor of darkness; therefore, let us not sleep as others, but let us be alert and sober. Indeed, those who sleep do their sleeping at night, and those who get drunk get drunk at night. However, since we are of day, let us be sober, having put on the breastplate of faith and benevolence/goodwill, and as a helmet, the hope / absolute confidence of deliverance, for God has not destined us for wrath but for obtaining deliverance through our Lord Jesus Christ, Who died for us, so that whether we are awake or asleep, we will live together with Him. Therefore, comfort one another and edify one another, just as you also are doing.

Note: In this context, the day of the Lord is the time period that consists of the Rapture, the seven years of the Tribulation, and the Second Advent. In that regard, deliverance from the Tribulation is the deliverance in this context. Also, unspecified is who will be saying “Peace and safety!” In this context, sleeping refers to a lack of alertness. The alertness in this context involves being ready for the Rapture. In order to be ready for the Rapture, a believer needs to be filled with the power of God the Holy Spirit and to pay attention for historical trends such as people saying “Peace and safety!” and for historical trends that match the pattern of the world being on the brink of tremendous calamities like those that will occur during the Tribulation. Regarding being filled with the power of God the Holy Spirit, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Fellowship with God the Father and God the Son is mentioned in 1 John 1. Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30. In that regard, when a believer sins, that believer grieves the Holy Spirit. Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19. In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.

The verse of the day for November 9th is Isaiah 1:18. The full name of the book Isaiah is “The Book of Isaiah.” When the book Isaiah was written, Judah was an independent country; therefore, it had not yet become the Roman province Judea [joo-DEE-uh or joo-DAY-uh]. The word Judea can also be spelled Judaea or Judæa. The character æ is a ligature [LIG-uh-chuhr or LIG-uh-choor] of a and e. Before the Romans conquered the region known as Judea, the name of the country of the Jewish people was Judah. The inhabitants of Judah can be referred to as Judahites [JOO-duh-ights]. The inhabitants of Judea can be referred to as Judeans [joo-DEE-uhnz or joo-DAY-uhnz].

The first king of Israel was King Saul, the second king of Israel was King David, and the third king of Israel was one of Davidʼs sons, King Solomon. After King Solomon died, Israel was split into two nations. Ten tribes formed the Northern Kingdom, which kept the name Israel and is also known as Ephraim. Two tribes formed the Southern Kingdom, which is also known as Judah. The twelve tribes of Israel are listed as follows, in order of birth of the sons of Jacob: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. The ten tribes of the Northern Kingdom are Reuben, Simeon, Levi, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, and Joseph. Also, the tribe of Joseph is subdivided into the tribes of Ephraim and Manasseh. In that regard, Joseph has a double portion. In some parts of the Bible, the tribe of Ephraim is referred to as the tribe of Joseph. The two tribes of the Southern Kingdom are Judah and Benjamin. Below is a link to a map showing the Northern Kingdom (Israel) and the Southern Kingdom (Judah). For reference, Jerusalem is located in grid coordinate C6.

https://Classic.NET.Bible.org/images/maps/ot5.jpg

If the above link is inaccessible, the below link can be tried instead.

https://NETBible.org//media/images/maps/ot5.jpg

Many Israelites of the Southern Kingdom, which is also known as Judah, were exiled to Babylon in 586 B.C. Israelites returned to the land in 516 B.C., which was seventy years later. In that regard, Israelite prophets can be categorized as pre-exilic, exilic, and post-exilic prophets. Isaiah is categorized as a pre-exilic prophet.

Because it is useful to study verses in the context of the verses around them, below is content related to Isaiah 1.

Isaiah 1:1

The vision of Isaiah the son of Amoz concerning Judah and Jerusalem—which he has seen during the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.

Isaiah 1:2

Listen, O heavens, and hear, O earth, for Jehovah / Yahweh / I am I am / the existing One has spoken: “Sons I have reared and have brought up, but they have revolted against Me.

Note: The Judahites are metaphorically referenced as sons in this verse. The word heavens as used in this verse might be a personification of the heavens as though the heavens can function as observers, or the word heavens as used in this verse might be a metaphorical reference to angels. Regarding the word heaven, below is a summary of the different usages for that word.

• The first heaven (also known as [aka] first heavens): the atmosphere of earth

• The second heaven (aka second heavens): outer space

• The Third Heaven (aka Third Heavens or simply as Heaven): the location of the throne room of God the Father

If the word heavens as used in this verse is a personification of the heavens as though the heavens can function as observers, then it is possible that the word heavens as used in this verse refers to both the first heavens and the second heavens because the first heavens are visible from the earth during the daytime and because the second heavens are visible from the earth during the nighttime. Also, the word earth as used in this verse might be a personification of the earth as though the earth can function as an observer, or the word earth as used in this verse might be a metaphorical reference to human beings. Whatever are the referents of the word heavens and the word earth in this verse, the content of this verse indicates that Judahites had revolted against God the Father.

Isaiah 1:3

“An ox has known its owner, and a donkey its masterʼs manger. Israel has not known; My people have not understood.”

Note: Isaiahʼs quoting of God the Father ends in this verse.

Isaiah 1:4

Alas, sinful nation, people weighed down with iniquity, offspring/seed/descendants of evildoers, sons who act corruptly! They have abandoned Jehovah / Yahweh / I am I am / the existing One. They have despised the Holy One of Israel. They have turned away backward.

Note: In the first sentence of this verse, Isaiah speaks to Judahites who disobey the Word of God. In the remaining sentences of this verse, Isaiah speaks about Judahites who disobey the Word of God. In the context of this verse, turning away backward refers to disobeying the Word of God.

Isaiah 1:5

Why are you stricken again? You continue in rebellion. The whole head is sick, and the whole heart is faint.

Note: The heart refers to the mind. In this verse, the reference to being stricken refers to divine discipline experienced by Judahites who disobey the Word of God. The term divine discipline refers to discipline from God the Father. In that regard, God the Father has God the Son carry out that discipline by controlling circumstances. Regarding God the Son carrying out the discipline of believers, each Member of the Trinity performs a different role. Regarding the roles of the Members of the Trinity, God the Father does the planning, God the Son executes the plan, and God the Holy Spirit reveals the plan. The Lord Jesus Christ is God the Son.

Regarding the reference to being stricken, while God the Father could give more discipline to the Judahites who disobey the Word of God, they had not learned from previous discipline. Because they had not learned from previous discipline, they would not learn from the same type and amount of discipline that they had received before. Instead, they would continue to rebel against God the Father by disobeying the Word of God.

The content of this verse indicates that the Judahites who were disobeying the Word of God had thinking that was so messed up that those Judahites could be referred to as sick in the head. Also, the content of this verse indicates that the Judahites who were disobeying the Word of God had thinking that was so weak that those Judahites could be referred to as faint-hearted. In that regard, they lacked the courage to do what is right.

Isaiah 1:6

From the sole of the foot even to the head, there is nothing sound in it—bruises, welts, and raw wounds. They have not been pressed out nor bandaged nor softened with oil.

Note: The metaphorical language of this verse indicates that, in spite of the discipline that the Judahites had experienced, they had continued in disobeying the Word of God instead of changing their ways.

Isaiah 1:7

Your land is desolate. Your cities are burned with fire. Your fields—strangers are devouring them in your presence, and it is desolation, as overthrown by strangers.

Note: The nation of Judah experienced discipline in the form of various adversities. Such discipline provides people an opportunity or opportunities to change their ways from disobeying the Word of God to obeying the Word of God.

Isaiah 1:8

The daughter of Zion has been left like a shelter in a vineyard, like a hut in a cucumber field, like a besieged city.

Note: Zion [ZIGH-uhn] is the mountain on which Jerusalem is located. Also, the word Zion can be used to refer to Jerusalem. Likewise, the phrase daughter of Zion can be used to refer to Jerusalem. In that regard, the phrase daughter of Zion as used in this verse refers to Jerusalem. The references to a shelter in a vineyard and a hut in a cucumber field in this verse are metaphorical references to the area around Jerusalem being desolate of Judahites. The reference to a besieged city in this verse indicates that hostile people were in the desolate areas around Jerusalem such that circumstances were like those involving a siege of the city. Regarding the foregoing, the Judahites in Jerusalem were isolated and vulnerable. In that regard, the Judahites in Jerusalem were helpless.

Isaiah 1:9

Unless Jehovah / Yahweh / I am I am / the existing One of hosts / armies / tsaba' [tsah-VAH] / צָבָא had left us a few survivors, we would have been like Sodom; we would have been like Gomorrah.

Note: This verse references what is described in Genesis 19:24–29. Those verses cover the destruction of the cities Sodom and Gomorrah by means of brimstone (sulfur) and fire from the sky, which might have been comets or fragments of a comet or comets. In that regard, it is possible that some comets are composed of sulfur. Also, the British spelling of the word sulfur is sulphur with ph instead of an f.

In Sodom and Gomorrah, many people were very selfish. The content of Ezekiel 16:49–50 references the selfishness of people in Sodom. The content of Genesis 19:1–9 indicates that many of the people of Sodom were rapists. The content of Genesis 18:20 references people of both Sodom and Gomorrah grievously sinning. In that verse, God the Son is the Member of the Trinity referred to as Jehovah / Yahweh / I am I am / the existing One. God the Son appeared in the form of an angel on the occasion referenced in Genesis 18. Such an appearance of God the Son before He was born as the Human Jesus Christ is known as a theophany. On the occasion referenced in Genesis 18, God the Son was accompanied by two angels. Those angels are referenced in Genesis 18 by means of the word men. In Genesis 19, those angels are referenced by means of the word angels. Also, the word men is used to refer to those angels in Genesis 19:5; Genesis 19:8; Genesis 19:10; Genesis 19:12; and Genesis 19:16.

The content of Genesis 18:20–33 indicates that there was an insufficient amount of people obeying the Word of God in Sodom and Gomorrah for those cities to be spared from destruction. None of the residents of Gomorrah escaped the destruction of Sodom and Gomorrah, and the only residents of Sodom who escaped the destruction of those cities were Abrahamʼs nephew Lot and Lotʼs two daughters. After the two angels had taken Lotʼs family outside Sodom and while Lotʼs family was escaping from the valley where Sodom and Gomorrah were located, Lotʼs wife died when she looked at the destruction of those cities. Evidently, her looking involved her stopping and thereby being within the blast radius of the destruction of the cities. In that regard, when one of the angels told Lot and the other members of his family to refrain from looking behind them, that angel also told them to refrain from staying in the valley. Also, Abraham was unharmed when he looked at the destruction from further away.

Isaiah 1:10

Hear, listen to, and obey the Word of Jehovah / Yahweh / I am I am / the existing One, you rulers of Sodom. Give ear to the instruction of our 'Elohiym [el-oh-HEEM] / Godhead, you people of Gomorrah.

Note: In Isaiah 1:10, the phrases rulers of Sodom and people of Gomorrah are metaphorical references to the people of Judah.

Isaiah 1:11

“What are your multiplied sacrifices to Me?” says Jehovah / Yahweh / I am I am / the existing One. “I have had enough of / am sated with / am satiated with burnt offerings of rams and the fat of fed cattle, and I have taken no pleasure in the blood of bulls, lambs, or goats.

Note: The book Isaiah was written when the nation of Judah was under the regulations of the Mosaic Law. The term Mosaic Law refers to the laws communicated by Moses to the ancient Israelites. Because Moses communicated those laws, they are known collectively as the Mosaic Law. When animals were sacrificed, there was blood involved, and that blood is a teaching illustration that metaphorically represents Jesus being judged for the sins of humanity. Now that the Lord Jesus Christ has been judged on the cross for the sins of humanity, the Mosaic Law has been fulfilled, and the requirement of sacrificing animals has ended.

The content of verses 10–17 calls attention to ritual without reality. In that regard, rather than rituals pleasing God the Father, rituals are for the purpose of teaching about what pleases God the Father. God the Father wants obedience of the Word of God rather than people superficially making sacrifices while disobeying the Word of God—in other words, God the Father is displeased by ritual without reality.

The book Isaiah was written during the time period that can be referred to as the Age of Israel. The current time period at the time of the composing of this message is the Church Age. Regarding ritual without reality in the Church Age, there can be church congregations containing people who pretend to be righteous when those people disobey the Word of God. Such people might sing hymns and hear Bible lessons and participate in Communion services but disobey the Word of God. Such people are doing ritual without reality.

With regard to the Age of Israel and the Church Age, below is a synopsis of human history as categorized into time periods known as dispensations. In the below synopsis, there is the term hypostatic union [high-PUH-stat-ick YOON-yuhn]. This refers to the Lord Jesus Christ being 100% Deity and 100% humanity. The English word hypostatic is derived from the Koine [KOI-nay] Greek word ὑπόστασις [pronounced hoo-PAH-stah-sees and transliterated as hypostasis]. After the Lord Jesus Christ was judged for the sins of humanity, His body was in the grave for three days and three nights. He was then resurrected, and He was on the earth for forty days after He was resurrected. He then ascended to Heaven, and ten days after that, the Day of Pentecost [PEN-tih-kahst] occurred. The Day of Pentecost was the beginning of the Church Age. The word Pentecost is derived from the Koine Greek word πεντηκοστή [pronounced pen-tay-kah-STAY and transliterated as pentēkostē]. That word is derived from the Koine Greek word πεντήκοντα [pronounced pen-TAY-kahn-tah and transliterated as pentēkonta], which means “fifty.” Therefore, the word Pentecost is derived from the fact that that day occurred fifty days after the Lord was resurrected. In that regard, the Church Age began fifty days after the Lord was resurrected. The Church Age will end with the Rapture. The Rapture involves both deceased and living believers in the Lord Jesus Christ meeting the Lord in the clouds in the atmosphere of the earth, receiving glorified immortal resurrection bodies similar to the Lord Jesus Christʼs glorified resurrection body, and going to Heaven with those resurrection bodies. Before the Rapture occurs, deceased believers in the Lord Jesus Christ are in Heaven without glorified bodies. Absent from the Bible is anything specifically indicating the precise date and time when the Rapture will occur, although it is possible that the Rapture will occur during the time when the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh] would occur—which is referenced as a single day in Leviticus 23:24–25 and Numbers 29:1–6 and which is what some people call Rosh Hashanah and which some people celebrate for two days—the next occurrence of which will possibly be during August, September, or October of 2027.

Dispensation	Start	Ending or Interruption

Age of the Gentiles	Adam	The Age of the Gentiles ended with the Exodus of the Israelites from Egypt.

Age of Israel	Exodus	The Age of Israel was interrupted on the Day of Pentecost.

Age of the Hypostatic Union (part of the Age of Israel)	First Advent of Christ	The Age of the Hypostatic Union ended with the Ascension of Christ.

Church Age	Day of Pentecost	The Church Age will end with the Rapture of the Church.

Tribulation (Age of Israel resumed)	Rapture	The Tribulation will end with the Second Advent of Christ.

Millennium	Second Advent	The 1,000-year Millennium will end with the Great White Throne Judgment of unbelievers.

Eternal State	Great White Throne Judgment	The Eternal State will be never-ending.

Regarding the word judgment, the proper way to spell that word is without an e between the dg and the m. In that regard, the e of the root word judge is dropped when the suffix ment is added to that root word. The formation of the word judgment is shown below.

judge −e +ment

= judg +ment

= judgment

Another way to categorize human history is by means of civilizations. Civilizations begin only with believers. Regarding the timing of civilizations and dispensations, the first civilization began with Adam and ended on the occasion of the Great Flood (also known as the Flood). That civilization is known as the antediluvian civilization and the predulivian civilization. In that regard, the prefixes ante and pre mean “before.” Also, there are various spellings of the adjectives that refer to the time before the Flood. Those spellings include antediluvian, ante-diluvian, prediluvian, and pre-diluvian.

After the Flood, there were only eight believers on the earth: Noah, his wife, their three sons, and their sonsʼ wives. With the removal of the unbelievers from the earth on the occasion of the Flood, a new civilization was started. That civilization is known as the postdiluvian civilization (also known as the postdiluvial civilization). Regarding the terminology, the prefix post means “after,” and the adjectives diluvian and diluvial mean “having to do with a flood.” Also, there are various spellings of the adjectives that refer to the time after the Flood. Those spellings include postdiluvian, post-diluvian, postdiluvial, and post-diluvial. The postdiluvian civilization will end on the occasion of the Second Advent of the Lord Jesus Christ. On the occasion of the Second Advent, the Lord will remove all unbelievers from the earth. Their removal will be by means of physical death just as the removal of all unbelievers was by means of physical death on the occasion of the Flood. This is called the Baptism of Fire, which is either a metaphorical description because fire can be used to represent judgment or a literal reference to the use of fire in the judgment of unbelievers on the occasion of the Second Advent. The Baptism of Fire is referenced in Matthew 3:11–12; Luke 3:15–17; and 2 Thessalonians 1:7–9.

Just as a new civilization started after the Flood, so also a new civilization will start after the Baptism of Fire. That civilization is called the Millennium. The Millennium is both a civilization and a dispensation. The Eternal State is also both a civilization and a dispensation.

The content of Isaiah 1:11 is repeated below for reference.

Isaiah 1:11

Isaiah 1:12

“When you come to appear before Me, who has required of your hand this trampling of My courts?

Note: In this verse, the reference to trampling the courts of God the Father is a reference involving the courtyards of the First Temple. In that regard, King Solomon, the third king of Israel, had had the First Temple built. That Temple can also be called Solomonʼs Temple. Many years later, in 586 B.C., the First Temple was destroyed by the soldiers of Nebuchadnezzar, the ruler of Babylon. Later, the Second Temple was built. It was eventually larger than the First Temple. The Second Temple existed during the time of the First Advent of the Lord Jesus Christ. The Second Temple can also be called Herodʼs Temple because King Herod, the ruler of Judea under the authority of the Romans, had construction work done in order to expand the Second Temple.

Judahites who disobeyed the Word of God were involved in ritual without reality when they participated in worship activities in courtyards of the First Temple. In that regard, rather than God the Father being pleased by those Judahitesʼ participation in worship activities in courtyards of the First Temple, God the Father was displeased by those Judahites because they disobeyed of the Word of God. In that regard, rather than those Judahitesʼ participation in worship activities in courtyards of the First Temple involving actually worshiping God the Father, those Judahitesʼ participation in worship activities in courtyards of the First Temple was nothing other than trampling of those courtyards.

Requiring of someoneʼs hand refers to requiring someone to do something. In that regard, Isaiah quoting God the Father asking the Judahites who required the Judahites to do ritual without reality. That question is a rhetorical question that indicates that no one required the Judahites to do ritual without reality. In that regard, that rhetorical question calls attention to the fact that each of those Judahites who was disobeying the Word of God used his or her volition (free will) to choose to do ritual without reality.

Isaiah 1:13

“You are no longer to bring worthless offerings. Incense is an abomination to Me. New moon and Sabbath, the calling of assemblies—I do not endure iniquity and the solemn assembly.

Note: Because Judahites were disobeying the Word of God, the ritual activities of those Judahites was displeasing to God the Father. The use of the present tense in the phrase You are no longer is for the purpose of giving a command. Such a use of a present tense has a rhetorical effect. In that regard, using a verb in a present tense in order to give a command can help a reader or hearer of the Word of God imagine the obeying of that command as though the reader or hearer is watching the obeying of that command as it occurs.

Regarding the phrase New moon in this verse, the ancient Hebrew ecclesiastical calendar differs from the modern calendar used in most of the world. In that regard, each month of the ancient Hebrew ecclesiastical calendar started at the sunset that preceded the sighting of the first appearance of the crescent new moon, which is the first appearance of a sliver of the moon after what some people refer to as the astronomical new moon, the time when there is an absence of reflection of light from the moon. In that regard, the ancient Hebrew ecclesiastical calendar had months that could be 29 or 30 days long. Sometimes, the number of days in the year of the ancient Hebrew ecclesiastical calendar had less than the number of days in the modern calendar used in most of the world. Sometimes, the number of days in the year of the ancient Hebrew ecclesiastical calendar had more than the number of days in the modern calendar used in most of the world. In the ancient Hebrew ecclesiastical calendar, the years with a number of days more than the number of days in the modern calendar have an extra month or extra months.

Regarding the word Sabbath in this verse, under the regulations of the Mosaic Law, every seventh day was a Sabbath day, and every seventh year was a Sabbath year. The topic of the Sabbath year is referenced in Exodus 23:10–11 and Leviticus 25:1–7, and the topic of the Sabbath day is referenced in Exodus 23:12. Also, every fiftieth year was a Sabbath year. That year is known as the Year of Jubilee. In that regard, every forty-ninth year was also a Sabbath year; therefore, there would be two Sabbath years in a row during the time spanning every forty-ninth and fiftieth year. The topic of the Year of Jubilee is referenced in Leviticus 25:8–17. In addition, there were Sabbath days on certain days of the year each year. Those Sabbath days occurred during the times of celebrations of feasts that were part of the regulations of the Mosaic Law. Under the regulations of the Mosaic Law, there were seven feasts that the Israelites were supposed to celebrate each year.

Regarding the seven feasts that the Israelites were supposed to celebrate each year, the phrase the calling of assemblies in Isaiah 1:13 refers to those seven feasts. The timing of those annual feasts was based on when each year started and on when each month of that year started. The first feast of each year was Passover, and it was supposed to be celebrated on the fourteenth day of the first month of the Hebrew ecclesiastical calendar. Regarding the first month, there was also a Hebrew civic calendar; the first month of that calendar was the seventh month of the Hebrew ecclesiastical calendar. Regarding the Feast of Passover being in the first month, that month and the first day of that month were determined in relation to Passover. In that regard, there had to be a certain amount of ripe barley that could be used for an offering during the feast known as the Feast of First Fruits (also spelled Firstfruits). The Feast of First Fruits occurs during the Feast of Unleavened Bread. The Feast of Unleavened Bread is the second feast, and it occurs for seven days after the Feast of Passover. The Feast of First Fruits is the third feast. The matter of the ripeness of the barley is associated with the Hebrew name of the first month of the Hebrew ecclesiastical calendar.

The name of the first month of the Hebrew ecclesiastical calendar is derived from the Hebrew noun אָבִיב [pronounced ah-VEEV and can be transliterated as 'abiyb and abib and aviv]. (Hebrew is written and read from right to left.) The noun aviv refers to a status of barley crop in which the barley has yet to be completely ripe but has partially ripened. When the first month of the Hebrew ecclesiastical calendar is referenced in the Old Testament, the noun aviv is preceded by a Hebrew noun that can be translated as “month”; that noun is חֹדֶשׁ [pronounced KHOH-desh and can be transliterated as chodesh]. Regarding the translation of the combination of chodesh and aviv into English, the name of that month is sometimes translated as “Abib” [ah-BEEB] and sometimes translated as “Aviv” [ah-VEEV].

Absent from the Bible are any instructions regarding how the first day of Abib/Aviv was to be determined. While there is an absence of such instructions in the Bible, some details can be logically deduced from the content of some verses in the Bible. In that regard, the fact that the Passover was supposed to be celebrated on the fourteenth day of the first month of the Hebrew ecclesiastical calendar is referenced in Exodus 12:1–11; Leviticus 23:5; Numbers 9:1–3; and Numbers 28:16. The content of Exodus 12:28 references the fact that the first Passover was indeed celebrated in accordance with the commands contained in Exodus 12:1–11. The fact that the Exodus from Egypt occurred on the day of Passover is referenced in Exodus 12:12–51. Because the Passover was supposed to be celebrated on the fourteenth day of the first month of the Hebrew ecclesiastical calendar and because the first Passover was indeed celebrated in accordance with the commands contained in Exodus 12:1–11 and because the Exodus from Egypt occurred on the day of Passover, the Exodus occurred during the first month of the Hebrew ecclesiastical calendar. The fact that the month Abib/Aviv was the month in which the Exodus occurred is referenced in Exodus 13:4; Exodus 23:15; Exodus 34:18; and Deuteronomy 16:1. Because the Exodus occurred during the first month of the Hebrew ecclesiastical calendar and because the month Abib/Aviv was the month in which the Exodus occurred, the month Abib/Aviv is the first month of the Hebrew ecclesiastical calendar.

As mentioned further above, the name of the month Abib/Aviv is derived from the Hebrew noun that refers to a status of barley crop in which the barley has yet to be completely ripe but has partially ripened. In that regard, if by the fourteenth day of the month—which would be the thirteenth day after the sighting of the first appearance of the crescent new moon—there was an insufficient amount of barley crop in a status of abib/aviv before the Feast of Passover such that there would be an insufficient amount of completely ripe barley crop for an offering during the Feast of First Fruits, then the ecclesiastical new year would start in a later month. In contrast, if by the fourteenth day of the month there was a sufficient amount of barley crop in a status of abib/aviv before the Feast of Passover such that there would be a sufficient amount of completely ripe barley crop for an offering during the Feast of First Fruits, then that month would be the first month of the ecclesiastical new year.

Nowadays, some people try to use the foregoing method involving barley crop in Israel in order to try to determine the first day of the Hebrew month Abib/Aviv. In that regard, the date that those people conclude to be the first day of the year of the Hebrew ecclesiastical calendar can be different from the date that is concluded by people using a different method other than the foregoing method. Because any method other than the foregoing method is a method absent from the Word of God, any declarations of dates of feast days that people try to determine by any method other than the foregoing method will be incorrect except by coincidence. Therefore, before a believer in the Lord Jesus Christ concludes that the declaration of a date as being the date of a Mosaic Law feast day, that believer needs to find out whether that declaration about a date is based on the foregoing method involving barley crop in Israel or based on some other method. If it is based on some other method, that believer should refrain from assuming that that declaration about the date of a feast day is correct.

Also, there has been disagreement amongst people who try to determine the first day of the Hebrew month Abib/Aviv based on the status of barley crop in Israel. Such disagreeing involves whether there is a sufficient amount of completely ripe barley crop by the thirteenth day after the sighting of the first appearance of the crescent new moon—which would be the fourteenth day of the month. Therefore, before a believer in the Lord Jesus Christ concludes that the declaration of a date as being the date of a Mosaic Law feast day was correctly determined by means of the foregoing method involving barley crop in Israel, that believer needs to find out whether the person or people claiming to have seen the barley crop in Israel are telling the truth, and if that believer is able to find out whether the person or people claiming to have seen the barley crop in Israel are telling the truth, then that believer needs to find out whether the person or people claiming to have seen the barley crop correctly determined whether or not there was a sufficient amount of barley crop that would be completely ripe by the thirteenth day after the sighting of the first appearance of the crescent new moon—which would be the fourteenth day of the month.

The point of all of the aforementioned details regarding the determining of when the first day of the Hebrew ecclesiastical calendar occurs is that it might be impossible for a person who is located somewhere other than Israel to know with absolute certainty when the first day of the Hebrew ecclesiastical calendar actually occurs. That is relevant because significant events have occurred during the times of the first four feasts, and it is possible that significant events will occur during the times of the fifth, sixth, and seventh feasts. For a believer who is located somewhere other than Israel, while that believer might be able to be aware of possible dates that coincide with the dates of feast days of the Hebrew ecclesiastical calendar, it is possible that that believer will be unable to be certain which dates coincide with the dates of feast days of the Hebrew ecclesiastical calendar. Therefore, if the Rapture will occur on a date that will coincide with the date of the feast known as the Feast of Trumpets and Yom Teruah, it is possible that that believer will be unable to be certain on which day the Rapture will occur. In that regard, as time approaches a day that could possibly coincide with the date of the Feast of Trumpets / Yom Teruah, a believer can certainly be alert for the possibility of the Rapture occurring on the day, but the believer should refrain from assuming that the Rapture will definitely occur on that day. It is worthwhile to refrain from making such an assumption about the date of the Rapture because refraining from making such an assumption can help a believer avoid making any bad decisions that could result from an assumption that the Rapture is definitely going to occur on a certain date. In that regard, there might be con artists and other misguided people who will make incorrect claims about the timing of the Rapture.

Regarding the sequence of the seven feasts during each year of the Hebrew ecclesiastical calendar, significant events have occurred during the times of the first four feasts. In that regard, below is content related to those feasts. In that content, the feasts are listed in the order in which they occurred each year.

1) During the first feast, the Feast of Passover, the Lord Jesus Christ was judged on the cross for the sins of humanity. The Passover day is a Sabbath day. A Sabbath day involves an absence of work. In that regard, the fact that the Passover day was a Sabbath day calls attention to the fact that a personʼs receiving of eternal salvation involves an absence of work by that person for the eternal salvation.

2) The second feast is the Feast of Unleavened Bread, and it occurs for seven days after the Feast of Passover. The Feast of Unleavened Bread teaches about having a relationship with the Trinity [God the Father, God the Son, and God the Holy Spirit], and the number seven can be used to symbolically represent completeness. In that regard, the Feast of Unleavened Bread immediately following the Feast of Passover teaches that a relationship with the Trinity is possible because the Lord Jesus Christ did the work of being judged for the sins of humanity. The potential of a relationship with the Trinity becomes reality at the moment that a person believes that the Lord Jesus Christ was judged for the sins of humanity. In that regard, the Feast of Passover occurring on a single day of the year teaches that a person receives eternal salvation as a result of that person on a single occasion believing that the Lord Jesus Christ was judged for the sins of humanity, and the Feast of Unleavened Bread occurring on the seven days immediately following the Feast of Passover teaches that eternal salvation is complete for that person who believed that the Lord Jesus Christ was judged for the sins of humanity.

3) During the Feast of Unleavened Bread, the third feast occurs. The third feast is known as the Feast of First Fruits (also spelled Firstfruits). During the Feast of First Fruits, the Lord Jesus Christ was resurrected.

4) During the fourth feast, which is known as Pentecost [PEN-tih-kahst] and also as Feast of Weeks, the Day of Pentecost occurred, which is the day that the time period known as the Church Age began. Regarding the Church Age, after the Lord Jesus Christ was judged for the sins of humanity, His body was in the grave for three days and three nights. He was then resurrected, and He was on the earth for forty days after He was resurrected. He then ascended to Heaven, and ten days after that, the Day of Pentecost [PEN-tih-kahst] occurred. The Day of Pentecost was the beginning of the Church Age. The word Pentecost is derived from the Koine Greek word πεντηκοστή [pronounced pen-tay-kah-STAY and transliterated as pentēkostē]. That word is derived from the Koine Greek word πεντήκοντα [pronounced pen-TAY-kahn-tah and transliterated as pentēkonta], which means “fifty.” Therefore, the word Pentecost is derived from the fact that that day occurred fifty days after the Lord was resurrected. In that regard, the Church Age began fifty days after the Lord was resurrected. The Church Age will end with the Rapture.

5) The fifth feast is the Feast of Trumpets / Yom Teruah [yahm tuh-ROO-uh or yohm tuh-ROO-uh]—which is what some people call Rosh Hashanah and which some people celebrate for two days. The term Rosh Hashanah is derived from a Hebrew phrase in Ezekiel 40:1; that phrase can be translated as “the beginning of the year.” In that regard, the Feast of Trumpets / Yom Teruah occurs on the first day of the seventh month of the Hebrew ecclesiastical calendar, which is the first day of the first month of the Hebrew civil calendar. The name of the month that is the seventh month of the Hebrew ecclesiastical calendar and the first month of the Hebrew civil calendar is Tishri [tish-REE]. Regarding the significance of the Feast of Trumpets / Yom Teruah, that feast involves regathering, and the Rapture involves regathering. The Feast of Trumpets / Yom Teruah involves the regathering of Israelites. The Rapture involves the regathering of Church Age believers. In that regard, the prophecy in the content of 1 Thessalonians 4:13–18 and 1 Corinthians 15:51–52 is a prophecy about the end of the Church Age.

6) The sixth feast, the Day of Atonement / Yom Kippur [yahm kih-POOR or yohm kih-POOR], teaches about the Lord Jesus Christ returning to the earth to deliver the nation of Israel, which will be unable to deliver itself. The occasion of that deliverance of Israel is the Second Advent. The Second Advent will occur at the end of the Tribulation, which is the seven-year period that will begin with the Rapture.

7) The seventh feast, the Feast of Tabernacles, teaches about the Millennium. The Millennium will start on the occasion of the Second Advent, and the Millennium will last one thousand years. During the Millennium, the Lord Jesus Christ will reign on the earth.

With regard to the foregoing, it is possible that believers in the Lord Jesus Christ can be aware that the Rapture will be in the near future without precisely knowing the day on which the Rapture will occur. In that regard, just as the ancient Israelites needed to regularly obey the Word of God rather than being involved in ritual without reality, so also believers in the Church Age should regularly obey the Word rather than being involved in ritual without reality. While the ancient Israelitesʼ types of ritual without reality involving various activities that were part of the regulations of the Mosaic Law could be different from the types of ritual without reality in which a Church Age believer might become involved, the content of Isaiah 1:13 can be of benefit to a Church Age believer because the content of that verse calls attention to ritual without reality in general. In that regard, the content of Isaiah 1:13 is repeated below for reference.

Isaiah 1:13

“You are no longer to bring worthless offerings. Incense is an abomination to Me. New moon and Sabbath, the calling of assemblies—I do not endure iniquity and the solemn assembly.

Isaiah 1:14

“I have hated your new moons and your appointed feasts. They have become a burden to Me; I am weary of bearing.

Note: The word hate in this verse is an anthropopathism [an-thruh-poh-PATH-iz-uhm]. An anthropopathism is a term that describes the Members of the Trinity using human characteristics in order to help understand the essence of the Trinity. The Members of the Trinity donʼt literally hate; the usage of the word hate helps human beings understand the wrath of God the Father. Also, the word weary in this verse is an anthropopathism. The Members of the Trinity donʼt literally become weary; the usage of the word weary helps human beings understand the wrath of God the Father.

Isaiah 1:15

“When you stretch forth your hands, I hide My eyes from you. Yes, even though you multiply prayers, I do not listen. Your hands have been full of blood.

Note: The last sentence in Isaiah 1:15 might be a literal reference to physically harming others such that blood is shed, or it might be a metaphorical reference to mistreating others. Regarding the reference to stretching forth hands, when someone is beseeching someone to do something, the person doing the beseeching might stretch out his or her hands toward the other person while looking at that other person. If a person were beseeching God the Father, it is logical that the person doing the beseeching would stretch out his or her hands skyward and look in the same direction that his or her hands are outstretched.

The phrase I hide My eyes from you in Isaiah 1:15 is an anthropomorphism [an-thruh-puh-MOR-fiz-uhm]. An anthropomorphism is a term that describes a Member of the Trinity using a human physical characteristic. The anthropomorphism involving hiding eyes in Isaiah 1:15 is a metaphor that calls attention to God the Father ignoring the prayers of selfish people. Even if a selfish person prays to God the Father multiple times, God the Father will still ignore those prayers.

Isaiah 1:16

“Wash yourselves. Make yourselves clean. Remove the evil of your deeds from My sight. Cease to do evil.

Note: The references to washing and making clean are metaphors for confessing/acknowledging oneʼs sins to God the Father. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

Isaiah 1:17

“Learn to do good. Seek justice. Relieve the oppressed. Defend/vindicate the orphan/fatherless. Plead for the widow.

Note: The Hebrew noun that is translated as “orphan/fatherless” in this verse is יָתוֹם [pronounced yah-THOHM and can be transliterated as yathowm]. (Hebrew is written and read from right to left.) That noun is an inflected form of the root word יָתוֹם [pronounced yah-THOHM and can be transliterated as yathowm]. The word yathowm can refer to an orphan or to a child who is fatherless but who does have a mother. The references to orphans / the fatherless and widows call attention to helpless people in general.

Isaiah 1:18

[Below is a paraphrased translation in order to make clear that the future is being referenced.]

“Come now and let us reason together,” says Jehovah / Yahweh / I am I am / the existing One, “Though your sins are as scarlet, they will be as white as snow. Though they are red like crimson, they will be like wool.

[Below is a more literal translation involving verbs in a present tense.]

“Come now and let us reason together,” says Jehovah / Yahweh / I am I am / the existing One, “Though your sins are as scarlet, they are as white as snow. Though they are red like crimson, they are like wool.

Note: This verse involves two metaphors for what occurs when a believer confesses/acknowledges to God the Father all of that believerʼs known unconfessed post-salvation sins. In that regard, once a believer commits a sin after salvation, that believer is no longer filled with the power of God the Holy Spirit and is out of fellowship with the Trinity. After that believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, fellowship with the Trinity and the filling with the power of the Holy Spirit are restored. The procedure for confessing/acknowledging to God the Father all of oneʼs known unconfessed post-salvation sins is mentioned in 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” Fellowship with God the Father and God the Son is mentioned in 1 John 1. Being out of fellowship with God the Holy Spirit is referenced in Ephesians 4:30. In that regard, when a believer sins, that believer grieves the Holy Spirit. Losing the filling of the power of God the Holy Spirit is referenced in 1 Thessalonians 5:19. In that regard, when a believer sins, the power of God the Holy Spirit is quenched in that believer. After a believer has confessed/acknowledged to God the Father all of that believerʼs known unconfessed post-salvation sins, that believer is then filled with the power of God the Holy Spirit again and in fellowship with the Trinity again.

Isaiah 1:19

“If you consent and have obeyed, you eat the best of the land,

Note: The use of a present tense in the phrase you eat is a reference to what will occur if Judahites were to do what the content of this verse indicates is supposed to be done. Such a use of a present tense has a rhetorical effect. In that regard, using a verb in a present tense to refer to what will occur if Judahites were to do what the content of this verse indicates is supposed to be done can help a reader or hearer of the Word of God imagine what occurs as though the reader or hearer is watching what is occurring as it occurs.

Isaiah 1:20

“but if you refuse and have rebelled, you are devoured by the sword.” Truly, the mouth of Jehovah / Yahweh / I am I am / the existing One has spoken.

Note: The phrase devoured by the sword is a metaphorical reference to being slain by foes. Also, the use of a present tense in the phrase you are devoured is a reference to what will occur if Judahites were to disobey the Word of God. Using that verb in a present tense can help a reader or hearer of the Word of God imagine what occurs as though the reader or hearer is watching what is occurring as it occurs.

The word mouth in this verse is an anthropomorphism. As mentioned in the notes for verse 15, an anthropomorphism is a usage of terminology involving a physical characteristic to describe a characteristic of the Trinity. The anthropomorphism involving a mouth is a metaphor that calls attention to the sovereignty [supreme authority] of God the Father.

Isaiah 1:21

How the faithful city has become a harlot—she was full of justice! Righteousness lodges in her—but now murderers.

Note: In this verse, the use of a present tense in the phrase lodges in her is a reference to what has occurred in the past. Such a use of a present tense has a rhetorical effect. In that regard, using a verb in a present tense to refer to the past can help a reader or hearer of the Word of God imagine past events as though the reader or hearer is watching those events as they occur. Regarding the foregoing, imagining how circumstances were when many Judahites had been obeying the Word of God contrasts with the later circumstances in which many Judahites were disobeying the Word of God and therefore being selfish.

Isaiah 1:22

Your silver has become dross, your drink/wine diluted with water.

Note: The metaphors in this verse call attention to the lack of purity in the behavior of the Judahites. In that regard, rather than being frequently unselfish, those Judahites were frequently selfish.

Isaiah 1:23

Your rulers are rebels and companions of thieves. Everyone loves a gift/present/reward/bribe and chases after rewards/bribes. They do not defend/vindicate the orphan/fatherless, nor does the widowʼs plea come before them.

Note: In the context of this verse, gifts/presents/rewards refer to bribes. In that regard, two different words are used to refer to bribes in this verse. As mentioned in the notes for verse 17, the references to orphans / the fatherless and widows call attention to helpless people in general. In that regard, the Judahite rulers were focused on enriching themselves instead of on caring about needy people.

Isaiah 1:24

Therefore—a declaration of 'Adonay [add-oh-NIGH] Jehovah / 'Adonay Yahweh / Lord I am I am / Lord the existing One of hosts / armies / tsaba' [tsah-VAH] / צָבָא, the Mighty One of Israel: “Ah, I am relieved of My adversaries, and I am avenged of My foes.

Note: The uses of a present tense in the phrase I am relieved of My adversaries and in the phrase I am avenged of My foes are references to the future. Such uses of a present tense have a rhetorical effect. In that regard, using a verb in a present tense to refer to the future can help a reader or hearer of the Word of God imagine future events as though the reader or hearer is watching those events as they occur.

Isaiah 1:25

“I also turn My hand against you and smelt away your dross as with lye and remove all your alloy.

Note: The reference to a hand in this verse is an anthropomorphism that is a metaphor that calls attention to God the Father disciplining Judah. The uses of a present tense in the phrases I also turn My hand, smelt away, and remove all are references to the future. This verse involves a metaphor related to the purification of metal. In that regard, God the Fatherʼs disciplining of Judah gave the Judahites an opportunity or opportunities to change their ways from disobeying the Word of God to obeying the Word of God.

Isaiah 1:26

“Then I restore your judges as at the first and your counselors as at the beginning. After that, you are called the city of righteousness, a faithful city.”

Note: The uses of a present tense in the phrases I restore and you are called are references to the future. In this verse, Isaiah prophesied about there being justice in Jerusalem. When that would occur is unspecified in this verse and the surrounding verses. Therefore, the content of this verse might refer to a time other than the Millennium, or it might refer to the Millennium—or it might refer both to a time other than the Millennium and to the Millennium.

Isaiah 1:27

Zion is redeemed with justice and her repentant ones / her returnees with righteousness,

Note: The use of a present tense in the phrase is redeemed is a reference to the future.

Isaiah 1:28

but destruction / breaking / crushing of transgressors and sinners is together, and those who forsake Jehovah / Yahweh / I am I am / the existing One perish.

Note: The use of a present tense in the verb perish is a reference to the future.

Isaiah 1:29

Surely, they are / you are ashamed of the oaks/terebinths which you have desired, and you are embarrassed at the gardens/groves/orchards which you have chosen.

Note: Some Hebrew manuscripts have content that can be translated as “they are” in this verse, and some Hebrew manuscripts have content that can be translated as “you are” in this verse. In that regard, the original Hebrew manuscript is unavailable, and the aforementioned Hebrew manuscripts are copies that were handwritten. If the original Hebrew manuscript had content that can be translated as “they are” in this verse, then Isaiah was referring to the Judahites as though he were referring to others and then switched to addressing the Judahites, thereby revealing that what seems to be a reference to others being ashamed was actually a reference to the Judahites being ashamed. If the original Hebrew manuscript had content that can be translated as “you are” in this verse, then Isaiah was referring to the Judahites without initially seeming to be referring to others.

The uses of a present tense in all of the instances of the verb are in this verse are references to the future. In that regard, the Judahites who were disobeying the Word of God would be ashamed and embarrassed about their involvement in disobeying the Word of God. Regard disobeying the Word of God, the content of this verse references Judahites being involved in idolatry. In that regard, the reference to oaks/terebinths in this verse refers to trees that those Judahites were using in that idolatry. The reference to gardens/groves/orchards in this verse refers to places where those Judahites were participating in that idolatry.

Isaiah 1:30

Certainly, you are like an oak/terebinth whose leaf fades away, and you are like a garden/grove/orchard that has no water.

Note: The uses of a present tense in both instances of the phrase you are like are references to the future. Both instances of the pronoun you in this verse are plural. Regarding the references to an oak/terebinth and a garden/grove/orchard in this verse, Isaiah uses metaphors describing the Judahites like the things that the Judahites were using in their idolatry. In that regard, Isaiah uses a play on words in verses 29 and 30. That play on words calls attention to the fact that those Judahitesʼ participation in idolatry would result in divine discipline for those Judahites.

Isaiah 1:31

The strong man has become tinder, his work also a spark. Thus, they have both burned together, and there is none who quenches.

Note: In this verse, the context is such that the word burned refers to judgment in general rather than to eternal judgment in the Lake of Fire. In that regard, the referent of a figure of speech depends on the context. For example, the figure of speech of a lion can have different referents in different contexts. Regarding that, the Lord Jesus Christ is referred to using the metaphor of a lion in Revelation 5:5, and Satan is referred to using the metaphor of a lion in 1 Peter 5:8. With that in mind, it is the context that determines how one should interpret a figure of speech.

In Isaiah 1:31, the reference to burning involves the judgment of Judahites who disobey the Word of God and the judgment of the works of those Judahites. The judgment of those Judahites involves divine discipline. The judgment of the works of those Judahites involves God the Father disapproving of their works.

The uses of the perfect tense in the phrases has become and have both burned in this verse are references to the future. Such uses of the perfect tense have a rhetorical effect. In that regard, why would verbs in the perfect tense be used to refer to what will happen in the future? Doing so in reference to something being indicated can communicate that what will occur in the future is 100% certain to happen and that because it is 100% certain to happen, it is as though it has happened already. In that regard, the content of this verse calls attention to the certainty of the judgment of the Judahites who disobey the Word of God. Even a strong man would be overwhelmed by the judgment. In that regard, the use of a present tense in the phrase there is none who quenches is a reference to the future, and that using of a verb in a present tense to refer to the future can help a reader or hearer of the Word of God imagine the certain judgment of the Judahites as it occurs.

Sincerely,

John