Isaiah (יְשַׁעְיָהוּ, yəšaʿyāhû, "Yahweh is salvation") is the OT prophet whose person, call, and embodied ministry divinely prefigure Christ's prophetic office. His throne-room vision (Isaiah 6) — which John 12:41 identifies retrospectively as a vision of Christ's glory — establishes a call-and-commission pattern within the Moses → Samuel → Elijah → Jeremiah chain that reaches its climax in Jesus, the final Prophet through whom God has spoken in these last days (Hebrews 1:1-2). Isaiah's declaration "behold, I and the children whom the LORD has given me are signs and portents in Israel" (Isaiah 8:18) is claimed by Jesus in Hebrews 2:13 as his own word, identifying the prophet-with-sign-children pattern as type, and Christ-with-spiritual-offspring as antitype. Isaiah's symbolic actions (walking unclothed three years as a sign against the nations, Isaiah 20:3) and traditional martyrdom (Hebrews 11:37) prefigure Christ's bodily humiliation and death. Isaiah's vocation as herald of good news ("how beautiful are the feet of him who brings good news," Isaiah 52:7) is picked up in Romans 10:15 and democratized in the church's apostolic witness (Acts 1:8). The messenger office passes through the forerunner — Malachi 3:1's promised messenger, identified as John the Baptist when Mark 1:2-3 blends Malachi 3:1 with Isaiah 40:3 — before reaching its antitype in Christ. This is Typology in the classical Fairbairn sense — a providentially arranged prophetic figure, with forward-looking indicators (Isaiah 8:18's sign-children) and backward-looking fulfillment (Hebrews 2:13; John 12:41). It is deliberately not a duplicate of TT 155 Suffering Servant (Vicarious Atonement), which handles the Servant Songs themselves as Promise-Fulfillment and the Levitical guilt-offering (אָשָׁם) as institutional typology; this trajectory focuses on the prophet-messenger whose life is itself a sign.
Connection Method(s): Typology (primary; Providential Type — Forward-Looking in the Isaiah 8:18 sign-children feature, Backward-Looking in the call/commission pattern) — Isaiah's prophetic call, sign-embodiment, symbolic suffering, and messenger office divinely prefigure Christ's prophetic headship (Hebrews 1:1-2; 2:13; John 12:41; Romans 10:15), satisfying all five criteria for a valid type (analogical correspondence, historicity, escalation in scope and agency, pointing-forwardness in the sign-children text, retrospective articulation in Hebrews 2:13 and John 12:41). Also Promise-Fulfillment — Deuteronomy 18:15-19's "prophet like Moses" promise is verbally fulfilled through a chain passing through Isaiah to Christ (Acts 3:22-26; Matthew 17:5's "listen to him" echoing Deuteronomy 18:15). Also Redemptive-Historical Progression — Isaiah occupies a key node in the Moses → Samuel → Elijah → Writing Prophets → John the Baptist → Christ chain, and the trajectory is intelligible only as a canonical progression of the prophetic office. Scope note: this trajectory is deliberately distinct from TT 155 Suffering Servant (Vicarious Atonement), which handles the Servant Songs themselves; for Servant Song exegesis (Isa 42, 49, 50, 52:13–53:12) see TT 155.
| # | Stage | Key Text(s) | Theological Development | Text Analysis | |
|---|---|---|---|---|---|
| 1 | OT Type - Isaiah's Throne-Room Call (John 12:41 Retrospective Disclosure) | Isaiah 6:1-13 | Isaiah's throne-room call (Isa 6:1-13) occupies a defined slot in the canonical prophetic-call chain: Moses before the burning bush (Exodus 3), Samuel in the tabernacle (1 Samuel 3), Elijah at Horeb (1 Kings 19), Jeremiah's commissioning (Jeremiah 1), and Ezekiel by the Chebar (Ezekiel 1). The pattern — vision of God's glory, conviction of unworthiness ("Woe is me! For I am lost; for I am a man of unclean lips" — 6:5), gracious cleansing (the seraph's coal: "your guilt is taken away, and your sin atoned for" — 6:7), volunteering ("Here am I! Send me" — 6:8), and hardening-mission to a dulled people (6:9-10) — is a divinely designed office-pattern. John 12:39-41 articulates the Christological warrant retrospectively: "Isaiah said these things because he saw his glory and spoke of him." The glory-filled throne of Isaiah 6 is Christ's glory; the commissioning to preach to hardened hearts is the same commission Jesus receives and exercises (John 12:37-40 quotes Isa 6:10 of Jesus' ministry). Escalation: Isaiah needs the coal before he can speak; Christ is the Holy One who cleanses others with his own blood. Isaiah's "Here am I" is analogically echoed — not lexically derived — in Christ's "Behold, I have come to do your will" (Psalm 40:7; Hebrews 10:7), the deeper Psalmic source of that consecration grammar. CRITICAL: John 12:39-40 CRITICAL: John 12:41 | Isaiah 6:1-13 | |
| 2 | OT Type - Isaiah and His Children as Signs (Hebrews 2:13 Retrospective Disclosure) | Isaiah 8:18 | "Behold, I and the children whom the LORD has given me are signs (אֹתוֹת, 'ōṯôṯ) and portents (מוֹפְתִים, môpəṯîm) in Israel from the LORD of hosts, who dwells on Mount Zion" (8:18). Isaiah's very existence — with his symbolically named sons Shear-jashub ("a remnant shall return," 7:3) and Maher-shalal-hash-baz ("the spoil speeds, the prey hastes," 8:1-4) — is an enacted prophetic word: the prophet's body and household function as semiotic bearers of God's message. This is the anchor text for Isaiah-as-type: a forward-looking indicator within the OT text itself that the prophet + his offspring function as a corporate sign-unit awaiting future interpretation. Hebrews 2:13 supplies that interpretation christologically: the author places Isaiah 8:18 on Jesus' lips, identifying Christ as the one who with his spiritual children forms God's definitive sign to the world. The typological structure is explicit — Isaiah-and-his-children (type) → Christ-and-his-brethren (antitype), with escalation from symbolic naming to actual regeneration (Heb 2:11 "he is not ashamed to call them brothers"). This is the clearest Providential-Type, Forward-Looking warrant in the trajectory. CRITICAL: Hebrews 2:13 | Isaiah 8:18 | |
| 3 | OT Development - Isaiah as Messenger of Good News (Isaiah 52:7) | Isaiah 52:7 | "How beautiful upon the mountains are the feet of him who brings good news (מְבַשֵּׂר, məḇaśśēr), who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, 'Your God reigns'" (52:7). The "Messenger" in this trajectory's title is grounded here: the prophet as herald of the reign of God. Nahum 1:15 takes up the same root (בשר) — "Behold, upon the mountains, the feet of him who brings good news, who publishes peace!" — applying Isaiah 52:7's herald language to Nineveh's fall and confirming the motif's currency in the prophetic chain (Nahum 1:15). Romans 10:15 democratizes and universalizes Isaiah's messenger vocation: "How beautiful are the feet of those who preach the good news!" — applied now to every gospel preacher as heralds of what the Prophet Jesus has inaugurated. The trajectory is clear: Isaiah's prophetic messenger-role is the type; Christ is the definitive Herald (he preaches peace to those far and near — Ephesians 2:17, blending Isaiah 52:7's heralding-peace language with Isaiah 57:19's "peace, peace to the far and the near"); the church's apostolic witness is the escalated, multiplied expression of the Messenger-office. CRITICAL: Romans 10:15 CRITICAL: Acts 10:36 | Isaiah 52:7 | |
| 4 | OT Pattern - Isaiah's Body as Prophetic Sign (Isaiah 20:3; Martyrdom Tradition) | Isaiah 20:3 | "As my servant Isaiah has walked naked and barefoot for three years as a sign (אוֹת, 'ôṯ) and a portent (מוֹפֵת, môpēṯ) against Egypt and Cush" (20:3). Note: the divine speech explicitly calls Isaiah "my servant" (עַבְדִּי 'aḇdî) and pairs the sign/portent vocabulary with 8:18 — the text itself integrates the prophet's embodied humiliation with the earlier declaration that he and his children are signs. The prophet's body, not merely his words, proclaims God's message. This embodiment is the OT foundation for Christ's own bodily shame ("I hid not my face from disgrace and spitting" — the Servant's speech in Isa 50:6, fulfilled in Mark 10:33-34 at Christ's trial; though note carefully the speaker in Isa 50:4-9 is the Servant of the Songs, whose full exegesis belongs to [[Trajectory Tables/155 - Suffering Servant (Vicarious Atonement) | TT 155]]). The OT's own canonical summary of the prophet-martyr pattern is 2 Chronicles 36:15-16 — "the LORD... sent persistently to them by his messengers... but they kept mocking the messengers of God, despising his words and scoffing at his prophets" (cf. Nehemiah 9:26, "they... killed your prophets") — the very pattern Jesus names ("O Jerusalem... killing the prophets" — Luke 13:34; cf. the tenants parable, Matthew 21:33-39). (Jewish tradition that Isaiah was "sawn in two" during Manasseh's reign — preserved in Ascension of Isaiah and possibly alluded to in Hebrews 11:37's "they were sawn in two" — is extra-biblical and bears no typological weight, though it sits within this canonical pattern.) Isaiah-the-prophet, body and life, prefigures the Prophet-Word who is himself the message made flesh. | Isaiah 20:3 |
| 5 | Promise-Fulfillment - Prophet Like Moses (Deuteronomy 18:15 → Isaiah → Christ) | Deuteronomy 18:15-19; Acts 3:22-26; Matthew 17:1-8 | Deuteronomy 18:15-19 is the constitutional promise that structures the entire prophetic office: "The LORD your God will raise up for you a prophet like me from among you, from your brothers — it is to him you shall listen." This forward-looking promise is partially realized in the succession of OT prophets (Samuel, Elijah, Isaiah, Jeremiah, Ezekiel) and fulfilled definitively in Christ. The writing prophets themselves understood their office under this promise: Jeremiah's commissioning — "Behold, I have put my words in your mouth" (Jeremiah 1:9) — verbally reuses Deuteronomy 18:18's "I will put my words in his mouth," intra-OT confirmation of the prophet-like-Moses chain. Isaiah — the premier writing prophet, whose book is quoted more frequently in the NT than any other prophetic book — is a key node in this chain: he receives his commission following the Mosaic pattern (Isa 6), speaks God's word with divine authority ("Thus says the LORD"), suffers for it, and points to a future Servant/Prophet greater than himself. Peter in Acts 3:22-26 quotes Deuteronomy 18:15 verbatim and applies it to Jesus. At the Transfiguration (Matthew 17:1-8), the Father's voice from the cloud — "This is my beloved Son, with whom I am well pleased; listen to him" — deliberately echoes Deuteronomy 18:15's "to him you shall listen," identifying Jesus as the Prophet-like-Moses before whom even Moses and Elijah must yield. The trajectory here is genuine Promise-Fulfillment: a specific verbal commitment made in Deuteronomy is traced through Isaiah to its fulfillment in Christ. CRITICAL: Acts 3:22 CRITICAL: Acts 3:22-23 | Deuteronomy 18:15-19; Acts 3:22-26; Matthew 17:1-8 | |
| 6 | OT Consummation - The Forerunner Messenger (Malachi 3:1 → Mark 1:2-3) | Malachi 3:1; Isaiah 40:3; Mark 1:2-3 | Malachi 3:1 — "Behold, I send my messenger (מַלְאָכִי, mal'āḵî), and he will prepare the way before me" — closes the OT canon's messenger chain: the last prophetic word before the long silence promises one final messenger. The wording reaches back to Exodus 23:20 ("Behold, I send a messenger before you"), binding the messenger office to God's redemptive guidance from the exodus onward. Mark 1:2-3 opens the gospel by blending Malachi 3:1 with Isaiah 40:3 ("the voice of one crying in the wilderness: Prepare the way of the LORD") in a single assimilated quotation attributed to "Isaiah the prophet," identifying John the Baptist as the herald who prepares the way of the LORD — who arrives as Jesus. The messenger office Isaiah typified narrows to a single forerunner before its antitype appears: John is the consummation of the old prophetic order ("more than a prophet," Matthew 11:9-14), and the way he prepares is for the LORD himself. CRITICAL: Mark 1:2 Mark 1:2-3 Mark 1:2 (Ex 23:20) | Malachi 3:1 | |
| 7 | NT Fulfillment - Jesus as the Final Prophet-Messenger | Hebrews 1:1-2; Luke 4:16-21; John 1:14-18 | Hebrews 1:1-2 stands as the central NT text for the consummation of the prophetic office: "Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world." Isaiah was one of the "many ways" God spoke; Christ is the definitive speech. Luke 4:16-21 shows Jesus claiming this vocation self-consciously: reading Isaiah 61:1-2 in the Nazareth synagogue ("The Spirit of the Lord is upon me, because he has anointed me to proclaim good news..."), then declaring "today this Scripture has been fulfilled in your hearing." Jesus explicitly takes up Isaiah's prophet-messenger-anointed-with-Spirit identity. John 1:14-18 pushes the escalation further: Isaiah bore the Word; Jesus is the Word. Isaiah declared God's message; Jesus is God's message in flesh. "No one has ever seen God; the only God, who is at the Father's side, he has made him known" (John 1:18) — the Prophet-who-is-the-Word does not just speak about God; he makes God known by being God. The escalation is ontological, not merely functional. Hebrews 2:13 (connected to Stage 2) closes the loop: Christ as the Prophet-with-children quotes Isaiah the prophet-with-children, identifying himself as the antitype of the very text Isaiah uttered. CRITICAL: Luke 4:18-19 | Hebrews 1:1-2; Luke 4:16-21; John 1:14-18 | |
| 8 | NT Superiority - Isaiah's Glory Is Christ's Glory (John 12:41) | John 12:37-41; Hebrews 2:13 | John 12:37-41 forms the NT's most explicit retrospective identification of Isaiah-the-prophet's experience as Christological at its root. After quoting Isaiah 53:1 ("who has believed our report?") and Isaiah 6:10 (the hardening commission), John concludes: "Isaiah said these things because he saw his glory and spoke of him" (12:41). The one enthroned in Isaiah 6:1 — "high and lifted up" — is the pre-incarnate Christ. The antitype does not merely fulfill the type; the antitype was present at the type's inauguration. Isaiah's prophetic office is, from its beginning, a service rendered to the One who would one day become incarnate to fulfill it definitively. Hebrews 2:13, likewise, places Isaiah 8:18 on the incarnate Christ's lips — Isaiah's words about his children become Christ's words about his brethren, with the escalation that Christ's "children" are not symbolically named infants but regenerated saints (Heb 2:11). The prophet-as-mediator (Isaiah, mortal, cleansed, bearing the word) yields to the Prophet-who-is-the-Word (Christ, sinless, uncleansed because uncreated, being the word). The typological relation is retrospectively disclosed as a relation of servant-to-Lord: Isaiah saw the Lord whom he served. 1 Peter 1:10-12 states the principle propositionally: the prophets searched out the salvation they announced, "inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories" — Christ was present and active in the prophets' own ministry, the doctrinal generalization of John 12:41. | John 12:37-41; Hebrews 2:13 | |
| 9 | NT Application - The Church as Prophetic-Messenger Witness (Already) | Acts 1:8; 2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:13 | The prophetic-messenger office Christ definitively inhabits is not withdrawn from the world at his ascension; it is democratized to his church. "You will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth" (Acts 1:8) extends Isaiah's single-prophet witness to a Spirit-empowered body-wide witness spanning every nation. Romans 10:15 (Stage 3) already applied Isa 52:7's "beautiful feet" to every gospel preacher, not uniquely to Christ. Believers thus participate in the prophetic-messenger pattern as witnesses, not as vicarious atoners (Christ's atoning work is complete — Hebrews 10:10-14; that domain is [[Trajectory Tables/155 - Suffering Servant (Vicarious Atonement) | TT 155]]). Their suffering-in-witness is conformational and missional: "as we share abundantly in Christ's sufferings, so through Christ we share abundantly in comfort too" (2 Cor 1:5); they long to "know him and the power of his resurrection, and may share his sufferings, becoming like him in his death" (Phil 3:10); they are called to "rejoice insofar as you share Christ's sufferings" (1 Pet 4:13). Like Isaiah, the church bears both word and body as sign — the living epistle read by all (2 Cor 3:2-3). The prophet's solitary burden becomes the church's corporate vocation. | Acts 1:8; 2 Corinthians 1:5; Philippians 3:10; 1 Peter 4:13 |
| 10 | Eschatological Consummation - The Word Reigns (Not Yet) | Revelation 19:13; Philippians 2:9-11; Revelation 5:9-14 | Revelation 19:13 names the returning Christ with the ultimate prophet-messenger title: "He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God (ὁ λόγος τοῦ θεοῦ)." The trajectory that began with Isaiah bearing God's word in a flawed mortal body ends with the Word-made-flesh reigning in glory as the eternal Name. Isaiah's "Here am I! Send me" is vindicated in the exaltation Philippians 2:9-11 confesses: "God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow... every tongue confess that Jesus Christ is Lord" — Phil 2:9-11 ties the Servant-vocation (2:5-8) to universal royal acclamation, escalating the "high and lifted up" (רָם וְנִשָּׂא) of Isaiah's throne vision (Isaiah 6:1) — the vocabulary Isaiah 52:13 deliberately reapplies to the Servant (see TT 155). Revelation 5:9-14 shows the prophet-messenger's offspring gathered: the ransomed from every tribe, tongue, people, and nation worshiping the Lamb — an answer to Isaiah's hardening-mission commission (Isa 6:9-13 ends with a "holy seed" remnant). The prophetic mediation of Isaiah and the prophets ("many times and in many ways," Heb 1:1) gives way to unmediated vision: "they will see his face, and his name will be on their foreheads" (Rev 22:4). Where Isaiah glimpsed glory and was undone (Isa 6:5), the redeemed will behold the Word of God and reign with him forever. | Revelation 19:13; Philippians 2:9-11; Revelation 5:9-14 |
23 - Isaiah
24 - Jeremiah
27 - Daniel
34 - Nahum
| Step | Description | Application |
|---|---|---|
| 1. What You Must Do | "Be imitators of God, as beloved children" (Ephesians 5:1). You must follow Isaiah's pattern as faithful messenger of God's word: see God's holiness, own your unworthiness, receive His cleansing, volunteer for service, and speak what God commands even to a hardened people who may never listen. Isaiah heard "Whom shall I send, and who will go for us?" and answered "Here am I! Send me!" You must do the same. You are called to be a living sign — your body, your family, your witness — all conveying the message that God reigns. | You must be a prophetic witness in your generation: bearing God's word faithfully at real cost, living as a sign of the reign of God, refusing to soften the message when the culture hardens, and trusting that the Word you carry is greater than the hostility you face. You cannot be a silent Christian and a faithful messenger simultaneously. |
| 2. Why You Can't Do It | Your natural instinct is silence and self-preservation. Like Isaiah at first sight of the LORD, your lips are unclean (Isaiah 6:5); unlike Isaiah, you are prone to keep them shut. You lack the cleansing coal, the prophetic courage, the willingness to embody the message in body as well as in speech. Your witness is contaminated by self-interest: testifying when it's safe, hiding when it's costly, softening the word to gain approval. You cannot be Isaiah by willpower, and even if you could, a prophet cannot save himself — Isaiah still needed the atoning coal. | You would not volunteer as Isaiah did. You would not walk naked and barefoot three years for God's purposes. You would not speak against the powers of your age as Isaiah confronted Ahaz and Manasseh. And even if you did, you would still need the cleansing you cannot give yourself. The prophetic office requires a Prophet who is the Word and cleanses by his own blood — which is exactly what Christ is. |
| 3. How He Did It | Christ is the Prophet greater than Isaiah — the final Word through whom God has spoken in these last days (Hebrews 1:1-2). He did not need a seraph's coal because he was himself the Holy One who cleanses others. He volunteered from before the foundation of the world ("Behold, I have come to do your will, O God" — Hebrews 10:7). He spoke the Father's word with perfect faithfulness, embodied the message in his body, was led to slaughter silently like a lamb, and rose from the dead as the vindicated Messenger whose gospel has now been preached to every nation. The prophet Isaiah saw his glory (John 12:41) and spoke of him. Isaiah the prophet is the type; Christ the Word is the antitype; and Christ with his sign-children now fulfills Isaiah 8:18 (Hebrews 2:13) at the eschatological scale. | Jesus did what Isaiah dimly foreshadowed: he saw the Father's glory directly ("we have seen his glory, glory as of the only Son from the Father" — John 1:14), spoke the Father's word perfectly, bore shame in his own body, and brought many sons to glory (Hebrews 2:10). He is the Herald whose feet are beautiful upon the mountains because he is the good news he proclaims. |
| 4. How Through Him You Can | United to Christ, you now participate in the prophetic-messenger office he has democratized to his church (Acts 1:8; Romans 10:15). "How beautiful are the feet of those who preach the good news!" — every gospel-bearing witness inherits Isaiah's vocation, in the power of the Spirit Jesus poured out. Your witness is not redemptive (Christ's prophetic work is uniquely complete — the Word was spoken once for all in him) but conformational and missional. You share his sufferings as witnesses share his sufferings (2 Cor 1:5; Phil 3:10; 1 Pet 4:13), becoming living signs to your age. | You can now speak, suffer, and be seen as a sign because the Prophet-who-is-the-Word has already spoken, suffered, and been seen for you. Whatever costly witness you bear — unpopular truth-telling, patient presence with a hardened colleague, a child raised as a testimony to the gospel, a body marked by faithfulness — is not a burden you shoulder alone but participation in the Messenger whose voice is now heard in every language. Say with Paul: "Necessity is laid upon me. Woe to me if I do not preach the gospel!" (1 Cor 9:16) — because the Word that laid necessity on Isaiah has become flesh and dwelt among us. |
Isaiah's prophet-messenger trajectory turns on four Hebrew terms that move through the LXX and NT. The noun נָבִיא (nāḇî', "prophet") denotes the office Isaiah inhabits within the Deut 18:15-19 line. More central to this TT's distinctive vocabulary is אוֹת ('ôṯ, "sign") together with מוֹפֵת (môpēṯ, "portent/wonder") — the paired vocabulary of Isaiah 8:18 and Isaiah 20:3, where the prophet and his body/family are declared semiotic bearers of God's message. The messenger motif in Isaiah 52:7 uses מְבַשֵּׂר (məḇaśśēr, "herald of good news," from בשר), rendered εὐαγγελιζόμενος (euangelizomenos) in the LXX and taken up directly by Paul in Romans 10:15. With the forerunner stage in view, מַלְאָךְ (mal'āḵ, "messenger," Malachi 3:1) — rendered ἄγγελος (angelos) and applied to John the Baptist in Mark 1:2 — carries the messenger office from Isaiah's מְבַשֵּׂר into the Baptist material. The servant-of-the-LORD language עֶבֶד ('eḇeḏ) appears in Isaiah 20:3 (applied to Isaiah-the-prophet himself) as well as in the Servant Songs; in this TT it functions as prophet-servant vocabulary, while the Servant-Song exegesis belongs to TT 155. Hebrews 2:13 is the NT's paradigmatic retrospective reading of Isaiah-the-prophet's self-identification (Isa 8:18) as Christological; the sign-children language becomes Christ's brethren language. John 12:41's ἰδεῖν τὴν δόξαν αὐτοῦ ("he saw his glory") locates the Christological presence at the prophet's inaugural throne-vision.
Key Lexical Threads:
Lexicon References:
(Note: the *'āšām / nāśā' / bastazō / ṣaddîq lexical material belongs to TT 155, where the Servant Songs' atonement vocabulary is properly exegeted. It has been removed from this TT in the 2026-04-19 Improver pass to preserve clean scope boundaries.)*
Detailed exegetical analyses of each key passage in this trajectory, including Hebrew/Greek key terms, canonical connections, and Christological development.
(Dormant FTs preserved in the folder but not primary to this TT — their exegesis belongs to TT 155: Isaiah 42.1-4, Isaiah 42.1-9, Isaiah 49.1-7, Isaiah 50.4-9, Isaiah 52.13-53.12, Isaiah 53.4-12, Isaiah 53.5-6, Isaiah 53.10-12, Isaiah 6.1-8, Luke 3.4-6, Matthew 8.17, Acts 8.32-35, 1 Peter 2.21-25, 1 Peter 2.24-25, Revelation 21.1-4. Housekeeping cleanup flagged for user decision.)