Has Isaiah’s Prophecy About the Desolate Cities Already Been Fulfilled? █
According to the Bible, Isaiah says that some people will not see:
Isaiah 6:10:
«Make the heart of this people dull, and make their ears heavy, and blind their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and be healed.»
Isaiah 6:11-12:
Then I said, «How long, Lord?» And He answered, «Until the cities lie waste without inhabitant, and the houses are without people, and the land becomes utterly desolate; until the LORD has removed men far away, and the abandoned places are multiplied in the midst of the land.»
And regarding other people, Isaiah says that they must see:
Isaiah 42:6-7:
«I, the LORD, have called you in righteousness, and will hold your hand; I will keep you and give you as a covenant to the people, as a light to the nations, to open the eyes of the blind, to bring the prisoners out of the prison, and those who dwell in darkness out of the prison house.»
The Bible also says that Jesus came to bring judgment:
John 9:39:
«And Jesus said, ‘For judgment I have come into this world, so that those who do not see may see, and those who see may become blind.'»
The contradiction presented:
If Jesus had come to fulfill the prophecies of the final judgment, then the final judgment would already have brought justice through His judgment, yet we see that justice does not prevail. Therefore, that prophecy was not fulfilled through Him, because for it to be fulfilled in someone, that person must see justice triumph:
Isaiah 42:1-4:
«Behold My servant, whom I uphold; My chosen one, in whom My soul delights. I have put My Spirit upon Him; He will bring justice to the nations.
He will not cry out, nor raise His voice, nor cause it to be heard in the streets.
A bruised reed He will not break, and a smoldering wick He will not extinguish; He will faithfully bring forth justice.
He will not fail nor be discouraged until He has established justice on the earth; and the coastlands shall wait for His law.»
However, the Bible presents Jesus as fulfilling that prophecy:
Matthew 12:16-21:
«And He strictly warned them not to make Him known, so that what was spoken through the prophet Isaiah might be fulfilled:
‘Behold My Servant, whom I have chosen; My Beloved, in whom My soul is well pleased. I will put My Spirit upon Him, and He shall proclaim judgment to the Gentiles.
He will not quarrel, nor cry out, nor will anyone hear His voice in the streets.
A bruised reed He will not break, and a smoldering wick He will not extinguish, until He leads judgment to victory.
And in His name the Gentiles will hope.'»
Here another inconsistency arises, not only because justice does not reign on the earth, but also because the Bible repeatedly shows Jesus speaking loudly and raising His voice before crowds, as in the Sermon on the Mount:
Matthew 5:1-2:
«And seeing the multitudes, He went up on a mountain; and after He sat down, His disciples came to Him. Then He opened His mouth and taught them, saying…»
Consider this paradox:
Matthew 5:6:
«Blessed are those who hunger and thirst for justice, for they shall be satisfied.»
In Matthew 5:6 He blesses those who hunger and thirst for justice—that is, the righteous. But further down we read:
Matthew 5:38-39:
«You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you, do not resist an evil person. Instead, if anyone slaps you on the right cheek, turn to him the other also.»
Is hungering and thirsting for justice the same as wanting to receive more attacks from an evil aggressor?
Matthew 5:17 says that He came to fulfill the Law, yet the Law commands that «eye for eye,» which the very same passage alters:
Matthew 5:17:
«Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.»
Matthew 5 portrays Him as fulfilling the Law that commands the removal of evil, while at the same time portraying Him as instructing people not to resist evil:
Deuteronomy 19:19-21:
«Then you shall do to him as he intended to do to his brother; so you shall remove the evil from among you. And those who remain shall hear and fear, and shall never again commit any such evil among you. Your eye shall not pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.»
It can be concluded that the Roman institutional structure did not preserve the original message intact, but instead intervened in the texts. That alteration is not limited only to the words attributed to Jesus, but also extends to the traditions of the scribes and to the prophets of the Old Testament.
This is not about placing the Old Testament above the New Testament, but about pointing out the evident fractures throughout the entire body of the book.
A brief piece of evidence of these internal contradictions:
On the one hand, the covenant’s command requires performing ritual cuts on one’s own body:
Genesis 17:10–11:
«This is My covenant, which you shall keep, between Me and you and your descendants after you: Every male among you shall be circumcised. You shall circumcise the flesh of your foreskin, and it shall be the sign of the covenant between Me and you.»
On the other hand, the same law explicitly forbids making any kind of cut or mark on the skin:
Leviticus 19:28:
«You shall not make any cuts in your flesh for the dead, nor tattoo any marks on yourselves: I am the LORD.»
If the text commands, in one book, the performance of a mandatory bodily cut as a sign of belonging, but in another forbids interventions or cuts in the flesh, the lack of internal cohesion within the editorial collection is exposed.
If Jesus did not fulfill all the prophecies attributed to Him, when will they be fulfilled? When will Isaiah 6 be fulfilled?
Do you believe that by not resisting the one who is evil they overcome the dragon?
Revelation 12:17:
«Then the dragon became furious with the woman and went off to wage war against the rest of her offspring, those who keep the commandments of God and hold to the testimony of Jesus Christ.»
This is the traditional answer usually given to this contradiction:
«Official theology argues that the prophecy of Isaiah 6 has a «dual application» or a two-stage fulfillment. According to this interpretation, the prophecy was first partially fulfilled during the Babylonian exile, and then had a second fulfillment in the days of Jesus to explain why most of the people did not accept Him (using the blindness of Isaiah 6:10 as a divine decree). Thus, they claim that the text does not contradict itself, but rather unfolds progressively.»
Now look at how we dismiss that traditional position:
To uphold that «dual application,» institutional exegesis commits a blatant act of manipulation: it cuts the text wherever it is convenient.
They use the first part of the prophecy to justify the blindness and excuse why there was no visible triumph of justice, but they deliberately ignore the conclusion of the same passage in verse 13:
Isaiah 6:13:
«But yet a tenth shall remain in it, and it shall again be consumed; yet as a terebinth tree or as an oak, whose stump remains when it is cut down, so the holy seed shall be its stump.»
If Isaiah 6 had already been fulfilled in the past under that traditional framework:
Where is that «holy seed» (zera kodesh)? Where is the real restoration of the stump that brings true justice to the earth?
A prophecy cannot be declared «fulfilled» by taking only the judgment and the blindness while ignoring the requirement of the reemergence of the holy seed and the establishment of the justice promised in Isaiah 42.
If we isolate Isaiah 6:11–12 to claim that it «was already fulfilled» merely through physical destruction or exile, then verse 13 is left hanging and the prophecy remains incomplete.
The exact conclusion of the chapter raises the critical point that dismantles the idea of a past or final fulfillment:
Isaiah 6:13:
«But yet a tenth shall remain in it, and it shall again be consumed; yet as a terebinth tree or as an oak, whose stump remains when it is cut down, so the holy seed shall be its stump.»
Here lies the heart of the matter:
A cycle that does not end with desolation: The text does not say that everything ends after the devastation; it says that whatever remains will again be consumed until only a «stump» remains.
The identity of the «holy seed»: If the blindness and devastation were the judgment upon the corrupt masses or the hardened people, then the «holy seed» (zera kodesh) represents the genuine remnant, the pure root that does not succumb to corruption or to the imposed blindness.
If it is maintained that Isaiah 6 was already fully fulfilled in the past (whether in Babylon or during the Roman era):
Where was the real restoration of the stump? The later institutions (including the imperial structure that compiled and edited the texts) kept the people under spiritual blindness and subjugation, without the manifestation of the triumphant justice spoken of by Isaiah.
The dilemma of the seed: If the «holy seed» were the later institutionalized religious structure, then the persistence of the moral and textual contradictions within the canonized writings would make no sense.
Therefore, when the structure of the passage is analyzed, the prophecy of Isaiah 6 cannot be regarded as an event of the past or as something that an institutional system has already brought to completion. The «holy seed» points to people capable of being set free from a system that wants them on their knees. This fits with the prophecies in Daniel 12:1–7, where a holy people and freedom for that people are spoken of.
It is not merely a matter of an apparent adjustment of the prophecies to fit an imperial agenda; the evidence demonstrates how the editors of the canon used the very same prophetic texts selectively and inconsistently:
The use of Isaiah against the Law and the dietary contradiction: In Matthew 15:1–11, the Gospels quote Jesus using Isaiah to rebuke those who insisted on keeping the traditional law, concluding with the statement that «it is not what enters the mouth that defiles a man.» However, the prophet Isaiah himself directly contradicts this idea: in Isaiah 65:3–5 and Isaiah 66:17, the prophet explicitly condemns those who eat pork and abominable things, making it clear that, according to the prophetic vision, even in the time of final judgment there are foods that do defile a human being.
The invention of the doctrine of the virgin birth (Isaiah 7:14–16): Both Christianity and Islam embraced the doctrine that Gabriel announced a virgin birth in fulfillment of Isaiah (Matthew 1 / Qur’an 19). But when the original text of Isaiah 7 is examined, it becomes clear that it does not announce Jesus, nor does it speak of a «perpetual virgin»:
The sign was given specifically to King Ahaz and was to be fulfilled immediately, before the child knew how to distinguish between good and evil.
Isaiah speaks of a young woman (almáh), not of a woman who would remain a virgin after giving birth.
The historical fulfillment occurred with Hezekiah, the faithful king in the days of Ahaz, who destroyed the bronze serpent (2 Kings 18:4–7), had God with him (Immanuel), and witnessed the defeat of Assyria prophesied by Isaiah (2 Kings 19:35–37).
The accommodative use of applying fragments out of context demonstrates that the original meaning of the text was not respected, but rather re-edited and forced in order to indoctrinate.
The Roman Distortion of Hosea 6:2 and the Chronological Mismatch
Apocalyptic prophecies and their dogmatic interpretation not only incur identity contradictions, but also break the chronology in order to conceal the true restoration of the righteous people.
We can observe this here:
Revelation 12:7–10:
«Then there was a great war in heaven: Michael and his angels fought against the dragon… And the great dragon was cast out… he was cast to the earth, and his angels were cast out with him. Therefore rejoice, O heavens, and you who dwell in them.»
Revelation 12:12, 17:
«Woe to the inhabitants of the earth and of the sea! For the devil has come down to you with great wrath… Then the dragon was enraged with the woman, and he went to make war with the rest of her offspring, those who keep the commandments of God and have the testimony of Jesus Christ.»
1. The Inconsistency of the Two Sides and the Paradox of Victory
The book of Revelation fragments the scene by presenting the «inhabitants of heaven» as the victors on one hand, but then shows the righteous within the camp of the «inhabitants of the earth and the sea» once again suffering the attack of the dragon who was supposedly already defeated once and for all, as though the righteous had not truly triumphed.
If the narrative itself states that the victors despised their lives unto death in order to overcome the dragon, this directly evokes those who preferred death rather than eating pork—such as the testimony of 2 Maccabees 7, where physical surrender took place under the certainty of inheriting eternal life.
Would they then have to return to life in order to be attacked and die once again? Would they have to return to life in order to accept a dogma created by other peoples foreign to their own, in which they are commanded to worship a man under the absurdity that he is man and at the same time God, and whom imperial tradition furthermore portrays with the same visual appearance as Zeus—the very pagan god worshiped by those who executed them? Would they rise again only to hear the aberration that eating pork no longer defiles (Matthew 15:11, 1 Corinthians 10:27), or that they must bow before a created being (Hebrews 1:6)? Would they truly have to be attacked and die once more? If they had to die again, that new existence would never be eternal life.
To be in heaven is to be with God: «To be in heaven» or with God does not refer to an incorporeal physical place among the clouds, but rather to the condition of being under His protection and of God being with someone. As Psalm 118:6–7 states: «The LORD is with me; I will not fear. What can man do to me?»
The dead do not wage war. It is the living righteous who are with God, and being with Him does not initially exempt them from facing war against the hostile on the earth.
2. The Manipulation of the Calculation in Hosea 6:2
In order to divert this chronological line and conceal the awakening of this side, Roman theology took the prophecy of Hosea 6:2 and falsely applied it to the resurrection of Jesus after 48 hours:
Hosea 6:1–2:
«Come, and let us return to the LORD; for He has torn us, and He will heal us; He has struck us, and He will bind us up. After two days He will give us life; on the third day He will raise us up, and we shall live before Him.»
The prophecy does not describe Jesus returning to life after a literal 48 hours, but rather the chronological scale of a collective people who reincarnate.
Under the prophetic equivalence in which one day represents one thousand years (Psalm 90:4):
After two days (after 48 hours / 2,000 years): Corresponds to the period of dispersion and ignorance that has elapsed since the beginning of this era.
The third day (the third millennium): Is the present period in which we now live, when that righteous side returns to biological life.
3. The Collapse of the Dogma of Jesus’ Resurrection and the Prophetic Psalms
One of the pillars of Roman dogma is that salvation is attained solely by believing that Jesus rose from the dead. However, when this premise is compared with the prophetic texts that the Church used to support it, the figure of a resurrected and perfect Jesus collapses completely:
The heir who sins and is punished (Psalm 118): In the parable of the wicked tenants (Matthew 21:33–44), the Church attributes to Jesus the rejected stone of Psalm 118:22. Nevertheless, Psalm 118 describes a righteous man who sins, is punished by God («The LORD has chastened me severely, but He has not given me over to death»), and then passes through the gate of righteousness. If this referred to the resurrected Jesus descending from heaven, he could not sin, since he would already know the whole truth. By contrast, if it refers to the righteous seed who reincarnates, its initial passage through ignorance explains why it sins, is rebuked, and is later purified. If he does not return from the clouds, he himself is among that holy seed, but has no way of knowing it, because a new body retains no memories experienced in another body that has already been destroyed.
The confession of sin and the betrayal (Psalm 41): Theology claims that Jesus never sinned and knew from the beginning who would betray him. Yet Psalm 41:4, 9—forced by dogma into being a prophecy about Jesus—speaks of a righteous man who admits having sinned («LORD, have mercy on me; heal my soul, for I have sinned against You») and who naively trusted the one who betrayed him («Even my own familiar friend, in whom I trusted, who ate my bread, has lifted up his heel against me»). Trusting a traitor never fits the narrative of an omniscient Jesus, but it does fit a righteous man reincarnated on earth.
Multiple betrayers and the myth of Judas (Psalm 109): Psalm 41 does not speak of a single betrayer, but of several enemies. Once this passage collapses as a prophecy fulfilled in Jesus, the deception that Psalm 109 was fulfilled also collapses: a fabricated dogma that invented the figure of a single traitor (Judas). The falsehood of this dogma is exposed within the contradictory accounts of the Romanized text itself—contradictions deliberately created as a strategic device to reinforce the central falsehood while diverting attention toward secondary contradictions that give it a mask of credibility. These texts present two mutually exclusive accounts of Judas’ death: one states that he hanged himself (Matthew 27:5), while the other maintains that he bought a field, fell headlong, and burst open in the middle (Acts 1:18).
Conclusion: The True Purpose of Purification
Psalm 41 connects directly with Psalm 118: both point to the time of the end. The righteous sinner is not an ethereally resurrected Jesus, but rather the collective righteous who, after reincarnating and falling into deception, are forgiven and purified when they understand the imperial falsehood. By turning away from the dogma, they pass through the gates of righteousness because they are the understanding ones who inherit the earth in this third millennium.
