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[1] For Zion's sake I will not keep silent,
and for Jerusalem's sake I will not rest,
until her vindication shines out like the dawn,
and her salvation like a burning torch.
[2] The nations shall see your vindication,
and all the kings your glory;
and you shall be called by a new name
that the mouth of Yahweh will give.
[3] You shall be a crown of beauty in the hand of Yahweh,
and a royal diadem in the hand of elohayik.
[4] You shall no more be termed Forsaken,
and your land shall no more be termed Desolate;
but you shall be called My Delight Is in Her,
and your land Married;
for Yahweh delights in you,
and your land shall be married.
[5] For as a young man marries a young woman,
so shall your builder marry you,
and as the bridegroom rejoices over the bride,
so shall elohayik rejoice over you.
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This is the Old Testament selection to be read aloud on the second Sunday after the Epiphany, Year C, according to the lectionary for the Episcopal Church. This will precede a singing of a portion of Psalm 36, which includes the verse: “How priceless is your love, elohim! your people take refuge under the shadow of your wings.” That song will be followed by a reading from Paul’s first letter to the true Christians of Corinth, where he wrote: “You know that when you were pagans, you were enticed and led astray to idols that could not speak. Therefore I want you to understand that no one speaking by the Spirit of God ever says "Let Jesus be cursed!" and no one can say "Jesus is Lord" except by the Holy Spirit.” All readings will accompany the Gospel selection from John, where we are told: “On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding.”
Verses 1-3 of this selection were part of the first Sunday after Christmas reading, Year C, read just three Sundays prior to this one’s presentation. Those three verses can be found interpreted by clicking on this link, but I will repost what I wrote then. Now, I will say that then – when parts of two chapters were linked together for one reading – the point was to show a focus on divine marriage, followed by focus on acceptance of a divine name from that marriage. The three verses from this reading (the first three) are then relative to a divine birth. Now that the Epiphany has passed, we read those three, plus two more verses, which all are themed on having received a divine name; and, the after the Epiphany period is when one, as Jesus resurrected and in that name also, should see the responsibility that comes with that.
This that follows is what I posted in my commentary for the first Sunday after Christmas reading selection of Isaiah 61:10-62:3.
With the grand conclusion of chapter sixty-one’s song being a divine marriage, the new song sung in chapter sixty-two is relative to a wife assuming the “name” of her Husband. The title given to this song by the BibleHub Interlinear translation is “Zion's Salvation and New Name.” The NRSV gives the song the title “The Vindication and Salvation of Zion,” while the NIV says: “Zion’s New Name.” This comes from the second word of verse one being “ṣî·yō·wn” (from “צִיּוֹן֙”), which is translated as a name, not a word of meaning. The word “zion” means, “Dry Place, Sign Post, Tradition; or, Fortress.” Each should be given some thought as to what this means, rather than think a reader today in Omaha, Nebraska is asked to understand where Zion was then.
When verse one is translated to say, “For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest,” the meaning of “zion” must be seen as Isaiah singing about his old name, where his ‘single’ soul was “a dry place.” He sacrificed that for the flood of emotions that was outpoured upon him by Yahweh’s Spirit. It says Isaiah would no longer be a “sign post” that pointed the way to sin, as he would only point the way to the salvation of other souls. It says Isaiah would no longer adhere to meaningless “traditions,” as an Israelite without understanding what that meant; as he would begin the new “tradition” that would be Christianity (before that word was commonly used). This then leads one to look up the meaning behind the word “Jerusalem.”
The word “yə·rū·šā·lim” (from “יְרוּשָׁלִַ֖ם”) means, “In Awe Of Peace, Teaching Peace.” This then means Isaiah (a prophet attempting to return captives from Babylon) was more inclined to be in awe of the peace of Yahweh and teach that peace to others, than he was concerned with returning Israelites to Judah, where they could become Jews. The places Zion and Jerusalem were no longer the future, just as a brides name was no longer that of her father. Having been given away in marriage, she would take on the name of her Husband. And, for Isaiah that meant not resting his soul when there were others who needed to be found and saved.
That is then sung in the words: “until her vindication shines out like the dawn, and her salvation like a burning torch.” The “vindication” is not revenge for having been overthrown and forced into captivity, but to vindicate that by learning to accept divine marriage as a wonderful marriage desired. That desire is then the beacon of Yahweh’s light that shines forth as truth. The “dawn” is an awareness of why a soul is chosen to be Yahweh’s. It is to save that soul through divine union, based on a love that is a “burning torch,” which will then lead the way for others to see.
When Isaiah then sang in verse two: “The nations shall see your vindication, and all the kings your glory,” this says a marriage to Yahweh cannot come by decree. It was the nations of Israel and Judah that kept the truth from the people, causing them to be led to ruin. The “kings” of “nations” become reflective of the soul seeing itself as all-important, as the ruler [remember “adonay”?] of its body of flesh. When one has retained self-importance, one cannot see the light that leads one’s soul to salvation. The “vindication” such souls find is forced captivity and slavery. When one cannot escape slavery in the physical realm (ever), one should seek to find a form of slavery one loves. That is marriage to Yahweh and taking on His name.
This is then why Isaiah then sang, “and you shall be called by a new name that the mouth of Yahweh will give.” This is the same name that was told to Jacob, after he wrestled with himself all night long. When he was pronounced to be “Israel,” he had submitted his soul in marriage to Yahweh. That name means “Who Retains Yahweh as His elohim.” Of course, now that we know the name Jesus – which means “Yah[weh] Will Save” – all true Christians will take on that name in divine marriage. When Isaiah sang “the mouth of Yahweh will give,” that does not mean a booming voice will come from heaven, nor an angel will appear and say, “You are now Jesus.” It means oneself will then become “the mouth of Yahweh,” which is then the “name” one will be given – Jesus – when one enters ministry, having been born anew.
When Isaiah then sang in verse three: “You shall be a crown of beauty in the hand of Yahweh,” this is a way of saying one will be a “Christ” or a “Messiah,” where the “crown of beauty” becomes the halo that comes from the divine presence of Yahweh and His newborn Son. It says one’s soul will no longer project the ugliness of a sinner, as one will behold the “beauty” of a saint. None of this will be store-bought cosmetics. Instead it will all come from the presence of Yahweh – His inner presence and glow shining outward – because one will have become His “hand” on the face of the earth.
The final segment of verse three then sings, “and a royal diadem in the hand elohayik,” where once again a word meaning “hand” is used [“bə·yaḏ” first, followed by “bə·ḵap̄”]. After becoming “a hand of Yahweh,” one then incorporates oneself as “a hand” that welcomes others to the altar of marriage with Yahweh. This is where the plural presentation of “elohim” is written as saying, “of your elohim” [“elohayik”]. This expresses one’s soul having become the possession of Yahweh [“your”], where that possession leads one to be His servant in ministry [an “elohim”]. This is then relative to one’s soul being a “lord” that wears the “royal diadem” in service, as one with the necessary experience to offer a “hand” to guide others likewise.
These three verses then point to the separation that comes after divine union with Yahweh, as His brides becoming His wives, where one is then a resurrection of the Son, which makes Yahweh both Husband and Father. This is the delivery of baby Jesus, which turns a wife into a mother. Thus, the two themes sung by Isaiah are connective because one naturally leads to the other. It is the only reason for marriage: to bear a child.
With that assessment of verses one through three kept intact, I will now add an interpretation of verses four and five, with these two being the primary intent of this repeating of this coming from Isaiah 62, just a short while after being presented to consider.
Verse four shows to begin by stating, “You shall no more be termed Forsaken.” I do not know why they felt the need to capitalize “forsaken,” but what is stated by Isaiah is, “never again shall you speak of abandonment.” This becomes a statement of the eternal marriage of divinity [the “royal diadem” is a “halo” of righteousness] that can never be broken. Divorce was an issue the Pharisees and Sadducees tried to trick Jesus with, knowing some arranged marriages (especially those when a wife proved unable to have children) should be terminated. However, once a soul has given birth to the Son of Yahweh, becoming a mother and wife, there is no justification for divorce (divorce is then motivated by adulterous desires).
This is confirmed in the next set of words, which the NRSV shows as saying: “and your land shall no more be termed Desolate.” While the word “ū·lə·’ar·ṣêḵ” is a transliteration of “eretz,” which means “land, earth,” Yahweh was not speaking through Isaiah about his property holdings. When “your earth” is seen as that surrounding “your soul” (which is what Yahweh marries and in which Jesus is reborn), “your earth” becomes metaphor for “your flesh.” Since no one can ever say “your flesh is desolate,” that refers to the only legitimate excuse for divorce, which is barrenness (other than adultery). This says one’s body is fertile, which is capable of producing new growth.
When verse four then turns to what appears to be two names: Hephzibah and Beulah, this is why the NRSV capitalizes “My Delight Is in Her” [the meaning of “Hephzibah”] and “Married [the meaning for “Beulah”]. Again, the use of “eretz” becomes the confusion that says, “your land (shall be called) Married.” This says that Yahweh has not taken on any barren wife-souls, so nobody can say His wives are abandoned or desolate. Instead, they will be called Yahweh’s Delight, where “delight” must be seen as “pleasing.” This becomes a statement about Yahweh being quite attracted to a soul He marries, because that soul has done everything necessary to make Him happy with the sincerity of love and devotion a soul has shown. It is then from that ‘match made in heaven’ that the wife of Yahweh will most definitely be known as “Married” to Him.
When the remainder of verse four says, “for Yahweh delights in you, and your land shall be married,” this is restating the reality of “Hephzibah” and “Beulah.” It reaffirms that “Yahweh” likes what He sees in one’s soul; and, Yahweh is All-Knowing, so there is no chance He is wrong about what is in a soul’s heart. This means the soul and Yahweh’s Spirit will certainly be merged together; but that demands one realize why two become married in the first place. It is not to have sex without producing a child, as that is fornication. Marriage is the union of a man, into a woman, for the purpose of making a child. So, the certainty of “married” is saying the soul will produce His Son, Jesus.
When the NRSV translates verse five to begin stating, “For as a young man marries a young woman,” the Hebrew words denote “young man” [from “bachur”] but not “young woman.” The Hebrew written – “bə·ṯū·lāh,” transliterated from “bethulah” means one thing: “virgin” [although “maiden” can be used, meaning the same thing]. This can imply youthfulness, as a “virgin” is a female who has reached puberty, having never been penetrated by a man. It is not a female of promiscuity, or one on some form of birth control, who has been around the block quite a few times and knows well the feel of a penis inside her vagina. Again, one must realize that Yahweh is not looking to have sex with a soul, as neither have reproductive organs that tingle when touched physically. Yahweh is planning on penetrating the soul spiritually; and, that spiritual penetration will have never been experienced by a soul marrying Yahweh before. That means the Spirit of Yahweh comes on like a “vigorous young man,” entering the soul of one made pure by redemption, therefore a “virgin” spirit.
In the following words, Isaiah wrote “shall rule over your sons” [from “yiḇ·‘ā·lūḵ bā·na·yiḵ”], making the NRSV translation that says “so shall your builder marry you.” The word “baal” is capable of translating as “marry,” but also “rule over.” When “marriage” is seen as the penetration demanding offspring, “your sons” [from “bā·na·yiḵ”] now points to the joy that comes from a "bride" joining with the "bridegroom." This "rejoicing" [from "ū·mə·śō·wś"] is not about the penetration of marriage, but the “rule” of the Father over the Sons. Here, the plural number must be recognized, which says one child is not enough, and only “sons” are produced by Yahweh. This needs to be seen Spiritually, where Yahweh is both the Husband and the Father, while the soul [those in male and female bodies of flesh – all “sons”] is both the wife and mother of “sons.” All Sons are Jesus, which means “Yahweh Saves,” so being in the name of Yahweh means Yahweh has “rule over” all souls reborn as Jesus.
The plural number of “your sons” is also what is the truth of a “church,” where all wives are Anointed by Yahweh (the penetration), thus all are Christs. When all are then the “sons” in the name of Jesus, then that which becomes “rejoice”-worthy is that known as Christianity. In the days of Isaiah, when nations were falling into ruin because very few were “sons” of Yahweh, the wish (prophecy) was for Christianity to come. Thus, “ the bridegroom [Yahweh] rejoices over the bride [souls of the wayward, who have repented and been cleansed].”
The final word of verse five is “elohayik,” which commonly translates as “your gods” [a plural number word]. Here, I regularly preach the plural number Hebrew word “elohim” means “the angels of God in human flesh.” Those who are reborn as Jesus are Yahweh elohim.” The possessive case that adds “your” to this state of being needs to be turned around, so it is Yahweh who possesses His elohim, with each elohim [an el] being His possession. One “el” becomes one of many elohim, which becomes “your family of angels in the flesh.” Again, this specific word was used in verse three; and, it was interpreted exactly the same, which is copied and pasted from the first Sunday after Christmas commentary, shown above.
As a reading purposefully chosen to repeat [partially] on this second Sunday after the Epiphany, the point should be to see the marriage relationship that is established after the Son of Yahweh has been born. The marriage of a soul to the Spirit of Yahweh [His penetrating powers coming into one’s “earth”] brings about the “sons of you,” who are the collective of His wife-souls. There is then an extension of a family relationship, which includes Father and Son. By seeing Yahweh will “rule over the sons,” this becomes a statement about ministry. While the purpose of marriage is to produce a male heir, the purpose of parenthood is to raise that Son to be worthy of an inheritance. When this is all known to be on the Spiritual level, then all you mothers of Jesus need to be out of the pews and spreading the truth for other to realize.