The Canonical Column, Book 48: Galatians

We now continue our journey through the Canonical Column with the forty-eighth book of the biblical canon—Galatians. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a fuller understanding of this framework, I recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Galatians, its two witnesses are Leviticus 9 and Isaiah 48. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the epistle of Galatians. To this end, each has been divinely embedded with textual allusions to specific passages within the epistle of Galatians and intentionally sequenced as the ninth chapter in its branch of the framework, and forty-eighth of its branch-pair, reflecting Galatians’ ordinal position as both the ninth book of the New Testament and the forty-eighth book of the Bible. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of Galatians are firmly established.

Table of Contents anchor

The book of Galatians

The epistle to the Galatians stands as one of the Apostle Paul’s most passionate and polemical writings, composed to confront a crisis threatening the very heart of the gospel. Written to the churches of Galatia—either in the northern ethnographic region of Galatia or the southern Roman province—Paul’s letter addresses the rise of Judaizing teachers who insisted that Gentile believers must observe the Law of Moses, particularly circumcision, in order to be justified. Paul refutes this teaching with vigor, arguing that justification is by faith alone, apart from the works of the Law, and that any attempt to add works as a condition of salvation nullifies the grace of Christ (Gal. 2:16, 21; 5:4).

Galatians is widely regarded as Paul’s “Magna Carta of Christian Liberty,” setting forth the believer’s freedom from the yoke of the Mosaic Law and emphasizing the transforming work of the Holy Spirit as the basis of Christian life. Its six chapters move from an autobiographical defense of Paul’s apostleship (chs. 1–2), to a theological exposition of justification by faith (chs. 3–4), to an ethical exhortation to walk in the Spirit (chs. 5–6). This sweeping progression—from personal narrative, to doctrinal core, to practical application—makes Galatians both a robust theological treatise and a pastoral letter aimed at restoring the Galatian believers to the true gospel.

Authorship & Dating

Virtually all scholars—both conservative and critical—agree that Paul is the undisputed author of Galatians. Its strong autobiographical content, unique style, and theological emphasis on justification by faith bear unmistakable Pauline fingerprints. The letter contains some of Paul’s most personal reflections, including his confrontation with Peter at Antioch (Gal. 2:11–14) and his account of receiving the gospel by direct revelation from Christ (Gal. 1:11–12), lending weight to its authenticity.

The primary scholarly debate centers not on authorship, but on the dating and intended recipients of the letter—what is often called the “North Galatian” versus “South Galatian” theory.

• Conservative View (South Galatian Theory): Many conservative scholars favor the South Galatian view, which holds that Paul wrote to churches in the southern region of the Roman province of Galatia (e.g., Pisidian Antioch, Iconium, Lystra, and Derbe) that he had established on his first missionary journey (Acts 13–14). This view usually places the writing of Galatians around A.D. 48–49, prior to the Jerusalem Council of Acts 15, making it possibly Paul’s earliest epistle.
• Modern-Critical View (North Galatian Theory): Some modern-critical scholars argue for the North Galatian view, suggesting that Paul addressed ethnic Galatians living in the north-central region of Asia Minor and that the letter was composed later—perhaps in the mid-50s A.D.—after Paul’s second or even third missionary journey. This later dating places Galatians closer in time to 1–2 Corinthians and Romans and frames it as part of Paul’s mature theological reflection.

While the dating question remains open, the South Galatian theory enjoys significant support among evangelical scholars because it allows Galatians to be read as a forceful pre-Jerusalem-Council defense of the gospel, possibly influencing the council’s decision in Acts 15.

Witnessing chapters of Galatians in the Canonical Column

As previously stated, the two witnessing chapters of Galatians within the Canonical Column are Leviticus 9 and Isaiah 48. Both of these chapters have been deliberately composed and structured to reflect the content of the epistle of Galatians. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the epistle of Galatians—through which they together affirm its divine authorship, canonicity, and its ordained position as both the ninth book of the New Testament (within An Holy Priesthood) and the forty-eighth book of the divinely sanctioned biblical canon overall (within Second Isaiah).⁴

Context of Leviticus 9

Leviticus 9 records the climactic moment when the newly consecrated priesthood begins its public ministry. After the seven-day ordination ceremony described in Leviticus 8, Aaron and his sons are commanded to offer specific sacrifices on the eighth day—sin offerings, burnt offerings, grain offerings, and peace offerings—on behalf of themselves and the people. The chapter reaches its peak when Aaron blesses the congregation, Moses and Aaron enter the tabernacle together, and the glory of the LORD appears to all the people. Fire then comes forth from before the LORD and consumes the burnt offering on the altar, signaling God’s acceptance of the sacrifices and His dwelling among His people (Lev. 9:23–24).

This chapter thus marks a turning point in Israel’s worship life: the transition from preparation to practice, from consecration to active priestly service. It establishes the pattern of sacrificial worship, priestly intercession, and divine response that will govern Israel’s covenant relationship with God throughout the book of Leviticus. These themes of priestly mediation, divine approval, and access to God’s presence are foundational motifs that resonate strongly with the message of Galatians.

Leviticus 9 -> Galatians

As the ninth chapter of An Holy Priesthood (which functions within the Canonical Column as a figurative type of the New Testament canon), as well as the forty-eighth chapter of the Law pair of branches (The Circumcision and An Holy Priesthood), Leviticus 9 has been deliberately designed by God to serve as a figurative type of the epistle of Galatians—ordained before the foundation of the world to become the ninth book of the New Testament and the forty-eighth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of Galatians. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Leviticus 9	Galatians
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;5 (Leviticus 9:1)	I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel (Galatians 1:6)
And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people, and the glory of the LORD appeared unto all the people.6 (Leviticus 9:23; cf. 9:2-6)	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Galatians 3:1)
This is the thing which the LORD commanded that ye should do: and the glory of the LORD shall appear unto you.7 (Leviticus 9:6)	He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? (Gal. 3:5)
And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning.8 (Leviticus 9:17)	I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20)
And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people.9 (Leviticus 9:22-23)	And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. (Galatians 3:8-9; cf. 3:13-14)

Context of Isaiah 48

Isaiah 48 closes the series of chapters in which the prophet proclaims comfort, deliverance, and restoration for God’s people. In this chapter, the LORD directly addresses the house of Jacob, rebuking them for their stubbornness and hypocrisy while reaffirming His commitment to act for His own name’s sake. God reminds Israel that He declared former things from the beginning and brought them to pass so that they would know He alone is God (Isa. 48:3–5). The chapter climaxes with the LORD’s promise to refine His people, not for their righteousness but for His glory, and to deliver them from Babylon (Isa. 48:9–11, 20).

This chapter thus highlights the tension between Israel’s unfaithfulness and God’s faithfulness to His covenant purposes. It emphasizes divine initiative, God’s zeal for His own name, and the necessity of heeding His word. These motifs—grace over law, God’s faithfulness despite human failure, and the call to walk in the Spirit rather than stubbornness—align strikingly with the themes of Galatians, making Isaiah 48 a fitting prophetic witness to the epistle.

Isaiah 48 -> Galatians

As the ninth chapter of Second Isaiah (which functions within the Canonical Column as a figurative type of the New Testament canon), and the forty-eighth chapter of the Prophets pair of branches (First Isaiah and Second Isaiah), Isaiah 48 has been deliberately designed by God to serve as a figurative type of the epistle of Galatians—ordained before the foundation of the world to become both the ninth book of the New Testament and the forty-eighth book of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the epistle of Galatians. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 48	Galatians
Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, . . .10 (Isaiah 48:1a)	And as many as walk according to this rule, peace be upon them, and mercy, and upon the Israel of God. (Galatians 6:16)
. . . . which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.11 (Isaiah 48:2)	But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? (Galatians 2:14; cf. 3:1)
For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name.12 (Isaiah 48:2)	For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. (Galatians 4:22-31)
I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass. Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.13 (Isaiah 48:3-5)	And the scripture, forseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. . . . But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. (Galatians 3:23-24)
Thou hast heard, see all this; and will not ye declare it? . . .14 (Isaiah 48:6a)	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Galatians 3:1)
. . . I have shewed thee new things from this time, even hidden things, and thou didst not know them. They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.15 (Isaiah 48:6-7)	But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. (Galatians 1:11-12)
Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.16 (Isaiah 48:8)	But when it pleased God, who separated me from my mother’s womb, and called me by his grace. (Galatians 1:15; cf. 2:18)
For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.17 (Isaiah 48:9)	I would they were even cut off which trouble you. (Galatians 5:12)
For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.18 (Isaiah 48:11)	And they glorified God in me. (Galatians 1:24)
I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.19 (Isaiah 48:15)	But when it pleased God, who separated me from my mother’s womb, and called me by his grace, To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood. (Galatians 1:15-16)
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.20 (Isaiah 48:17)	Brethen, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. (Galatians 4:12)
O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea.21 (Isaiah 48:18; cf. 48:22)	And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. (Galatians 6:16)
Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.22 (Isaiah 48:19)	Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. (Galatians 3:16)
Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.23 (Isaiah 48:20)	Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree. (Galatians 3:13; cf. 4:4-5)

Group Chat

As an added bonus before we close, I have assembled the table below documenting a couple of instances of triadic structural and theological alignment occurring between the book of Galatians and its two witnessing chapters within the Canonical Column. As noted in previous installments, I refer to this phenomenon as Group Chat—for obvious reasons—as all three parallel branches of the Canonical Column are here seen to join together in a single thematic conversation. Such threefold structural and thematic correspondence is among the most compelling forms of evidence for the objective reality of the Canonical Column, for it is difficult to explain apart from deliberate, divinely intended design.

Leviticus 9	Isaiah 48	Galatians
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.24 (Leviticus 9:1)	I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. (Isaiah 48:15)	But when it pleased God, who separated me from my mother’s womb, and called me by his grace, (Galatians 3:1)
And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people, and the glory of the LORD appeared unto all the people.25 (Leviticus 9:23; cf. 9:2-6)	Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them. (Isaiah 48:6)	O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Galatians 3:1)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of the book of Galatians as the ninth book of the New Testament and the forty-eighth book of the Bible.

The canonicity of the epistle of Galatians is affirmed by its two witnessing chapters within the Canonical Column: Leviticus 9 and Isaiah 48. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. As previously stated, each witnessing chapter reflects a different aspect of Galatians’ canonical placement—Leviticus 9 signifying its role as the ninth book of the New Testament, and Isaiah 48 signifying its position as the forty-eighth book of the Bible overall. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the epistle of Galatians, which was ordained before the foundation of the world to serve as both the ninth book of the New Testament and the forty-eighth book of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the epistle of Galatians are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Leviticus 9:1, Moses calls Aaron, his sons, and the elders of Israel on the eighth day, formally summoning them to inaugurate the priestly ministry and begin a new phase of Israel’s worship life. Within the framework of the Canonical Column, this functions as an allusion to Galatians 1:6, where Paul marvels that the Galatians have been “called into the grace of Christ” yet are so soon turning aside to another gospel. ↩︎
6. In Leviticus 9:23, Moses and Aaron enter the tabernacle, come out, bless the people, and the glory of the LORD visibly appears to all Israel—confirming God’s acceptance of the offerings. Within the Canonical Column, this functions as an allusion to Galatians 3:1, where Paul rebukes the Galatians for failing to obey the truth “before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” Just as the LORD’s glory was visibly manifested before the people in Leviticus, so the crucifixion of Christ had been clearly and publicly portrayed before the eyes of the Galatians. ↩︎
7. In Leviticus 9:6, Moses tells the congregation that if they do as the LORD commanded, “the glory of the LORD shall appear unto you,” promising a visible sign of God’s presence in response to their obedience. Within the Canonical Column, this functions as an allusion to Galatians 3:5, where Paul asks whether God’s provision of the Spirit and the working of miracles among them came “by the works of the law, or by the hearing of faith.” Both passages describe God confirming His presence and favor among His people—Leviticus through the appearing of His glory, Galatians through the outpouring of His Spirit. ↩︎
8. In Leviticus 9:17, the priest takes a handful of the grain offering and burns it upon the altar beside the morning burnt sacrifice, symbolizing the complete consecration of Israel’s life to God. Within the Canonical Column, this functions as an allusion to Galatians 2:20, where Paul declares that he has been “crucified with Christ,” and that the life he now lives is by faith in the Son of God. Just as the grain offering was wholly consumed on the altar as an act of devotion, so Paul presents himself as fully consecrated—his old self consumed and his new life lived entirely for Christ. ↩︎
9. In Leviticus 9:22–23, Aaron twice blesses the people—once after completing the offerings, and again after he and Moses emerge from the tabernacle—after which the glory of the LORD appears, confirming His acceptance of their worship. Within the Canonical Column, this functions as an allusion to Galatians 3:8–9 (cf. 3:13–14), where Paul recalls that “the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed,” concluding that those of faith are “blessed with faithful Abraham.” Just as Aaron’s blessing was ratified by the manifestation of God’s glory, Paul proclaims that the Abrahamic blessing is ratified and fulfilled in Christ and extended to all who believe. ↩︎
10. In Isaiah 48:1, the prophet summons “the house of Jacob, which are called by the name of Israel” to hear the word of the LORD, directly addressing the covenant nation by name. The phrase “which are called” subtly implies that they claim the name of Israel while failing to bear the fruit of God’s covenant nation. Within the Canonical Column, this functions as an allusion to Galatians 6:16, where Paul pronounces peace and mercy upon “the Israel of God”—those who, by faith in Jesus Christ, truly walk in truth and righteousness. ↩︎
11. In Isaiah 48:2, the LORD rebukes those who “swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness,” exposing their hypocrisy. Within the Canonical Column, this functions as an allusion to Galatians 2:14 (cf. 3:1), where Paul confronts Peter for failing to “walk uprightly according to the truth of the gospel” when he withdrew from table fellowship with Gentile believers. Both passages indict covenant members who invoke the name of God but fail to live in alignment with His truth, insisting that genuine obedience must match the confession of the lips. ↩︎
12. In Isaiah 48:2, the prophet notes that Israel “call themselves of the holy city, and stay themselves upon the God of Israel,” invoking their covenant identity by appealing to Jerusalem as the holy city. Within the Canonical Column, this functions as an allusion to Galatians 4:22–31, where Paul contrasts “Jerusalem which now is,” in bondage with her children, with “Jerusalem which is above,” who is free and the mother of all believers. ↩︎
13. In Isaiah 48:3–5, the LORD reminds Israel that He declared “the former things from the beginning” and brought them to pass, so they would know He alone had done them and not attribute them to idols. Within the Canonical Column, this functions as an allusion to Galatians 3:23–24, where Paul explains that before faith came, Israel was “kept under the law” as under a schoolmaster, until Christ should be revealed. Both passages emphasize God’s foreknowledge and His purpose in declaring and unfolding His plan in advance, so that His people might recognize His hand in their redemption when it is fulfilled. ↩︎
14. In Isaiah 48:6a, the LORD challenges His people: “Thou hast heard, see all this; and will not ye declare it?”—calling them to recognize and bear witness to the revelation He has set before them. Within the Canonical Column, this functions as an allusion to Galatians 3:1, where Paul rebukes the Galatians for failing to obey the truth “before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” Both passages summon God’s people to respond to what has been clearly placed before their eyes, insisting that divine revelation demands acknowledgment and faithfulness. ↩︎
15. In Isaiah 48:6–7, the LORD declares that He is revealing “new things . . . even hidden things” that Israel did not know, created “now, and not from the beginning,” so they could not claim prior knowledge. Within the Canonical Column, this functions as an allusion to Galatians 1:11–12, where Paul insists that the gospel he preached was “not after man,” neither received nor taught by men, but came by direct revelation of Jesus Christ. Both passages emphasize that what is being revealed is fresh, divinely originated, and cannot be credited to human sources. ↩︎
16. In Isaiah 48:8, the LORD declares that Israel’s ears were not opened, for He knew they would deal treacherously and were “called a transgressor from the womb.” Within the Canonical Column, this functions as an allusion to Galatians 1:15 (cf. 2:18), where Paul testifies that God “separated him from his mother’s womb” and called him by grace. ↩︎
17. In Isaiah 48:9, the LORD declares that for His name’s sake He will defer His anger and “refrain” from cutting Israel off completely. Within the Canonical Column, this functions as an allusion to Galatians 5:12, where Paul sharply wishes that those who trouble the Galatians would “even be cut off.” Both passages use the imagery of being “cut off,” though in opposite ways—Isaiah emphasizing God’s merciful restraint toward His covenant people, and Paul calling for the removal of false teachers from the community of faith. ↩︎
18. In Isaiah 48:11, the LORD declares that He acts “for mine own sake” and will not give His glory to another, underscoring that His redemptive acts are ultimately for the vindication of His name. Within the Canonical Column, this functions as an allusion to Galatians 1:24, where Paul concludes his autobiographical testimony by saying, “they glorified God in me.” Both passages emphasize that the ultimate purpose of God’s work is His own glory, which is to be acknowledged and ascribed to Him alone. ↩︎
19. In Isaiah 48:15, the LORD declares, “I have called him . . . and he shall make his way prosperous,” referring to the servant whom He has raised up to accomplish His purpose. Within the Canonical Column, this functions as an allusion to Galatians 1:15–16, where Paul testifies that God “called him by his grace” and revealed His Son in him so that he might preach among the Gentiles. Both passages highlight divine calling, commissioning, and the assurance of success in fulfilling the mission assigned by God. ↩︎
20. In Isaiah 48:17, the LORD identifies Himself as Israel’s Redeemer and Teacher, declaring that He is the one “which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.” Within the Canonical Column, this functions as an allusion to Galatians 4:12, where Paul appeals to the Galatians, “be as I am,” urging them to follow his example. Just as the LORD invites His people to walk in the way He leads, Paul invites the Galatians to walk in the way he models—a life of freedom from the Law and trust in Christ. ↩︎
21. In Isaiah 48:18, the LORD laments that had Israel hearkened to His commandments, their “peace [would have been] as a river,” but in verse 22 declares, “there is no peace . . . unto the wicked.” Within the Canonical Column, this functions as an allusion to Galatians 6:16, where Paul proclaims, “as many as walk according to this rule [kanōn], peace be on them, and mercy, and upon the Israel of God.” Isaiah grieves over Israel’s forfeited peace, whereas Paul pronounces peace as a blessing on those who walk according to the rule of faith—showing that the peace Isaiah longed for is now bestowed upon the true covenant people. ↩︎
22. In Isaiah 48:19, the LORD promises that Israel’s “seed” would have been as the sand and their name not “cut off” had they obeyed His commandments. Within the Canonical Column, this functions as an allusion to Galatians 3:16, where Paul explains that the promises were made “to Abraham and his seed . . . which is Christ.” Isaiah laments the forfeited blessing of the seed’s multiplication, while Paul reveals that the promise is fulfilled in Christ, the singular seed of Abraham, ensuring that those who are in Him inherit the covenant blessing. ↩︎
23. In Isaiah 48:20, the people are commanded to go forth out of Babylon and proclaim with a voice of singing “The LORD hath redeemed his servant Jacob.” Within the Canonical Column, this functions as an allusion to Galatians 3:13 (cf. 4:4–5), where Paul declares that “Christ hath redeemed us from the curse of the law, being made a curse for us.” Both passages focus on redemption as the decisive act of God: Isaiah announcing national deliverance from Babylonian bondage, and Paul proclaiming the greater redemption accomplished by Christ, who frees His people from the curse of the Law. ↩︎
24. In Leviticus 9:1, Moses calls Aaron, his sons, and the elders of Israel on the eighth day to inaugurate the priesthood, marking the beginning of their public ministry. In Isaiah 48:15, the LORD declares, “I have called him . . . and he shall make his way prosperous,” referring to the servant He has raised up to accomplish His purpose. Within the Canonical Column, these passages together function as a prophetic witness to Galatians 1:15, where Paul testifies that God “called [him] by his grace” and separated him from his mother’s womb. All three passages feature a formal calling that initiates a divinely appointed mission—Aaron to priestly service, the servant to his appointed task, and Paul to his apostolic ministry. ↩︎
25. In Leviticus 9:23, Moses and Aaron enter the tabernacle, come out, bless the people, and the glory of the LORD appears before all Israel—confirming God’s acceptance of their offerings. In Isaiah 48:6, the LORD exhorts His people, “Thou hast heard, see all this; and will not ye declare it?”—calling them to acknowledge and testify to what He has revealed. Within the Canonical Column, these passages together function as a witness to Galatians 3:1, where Paul rebukes the Galatians for failing to obey the truth “before whose eyes Jesus Christ hath been evidently set forth, crucified among you.” Each passage presents divine truth made visibly manifest before the eyes of God’s people and calls for a faithful response. ↩︎

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