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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4. Призвание пророка Исаии к пророческому служению: а) Богоявление, 5-7. освящение пророка, 8-13. его послание на проповедь
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hitherto, it should seem, Isaiah had prophesied as a candidate, having only a virtual and tacit commission; but here we have him (if I may so speak) solemnly ordained and set apart to the prophetic office by a more express or explicit commission, as his work grew more upon his hands: or perhaps, having seen little success of his ministry, he began to think of giving it up; and therefore God saw fit to renew his commission here in this chapter, in such a manner as might excite and encourage his zeal and industry in the execution of it, though he seemed to labour in vain. In this chapter we have, I. A very awful vision which Isaiah saw of the glory of God (ver. 1-4), the terror it put him into (ver. 5), and the relief given him against that terror by an assurance of the pardon of his sins, ver. 6, 7. II. A very awful commission which Isaiah received to go as a prophet, in God's name (ver. 8), by his preaching to harden the impenitent in sin and ripen them for ruin (ver. 9-12) yet with a reservation of mercy for a remnant, (ver. 13). And it was as to an evangelical prophet that these things were shown him and said to him.
Adam Clarke: Commentary on the Bible - 1831
This chapter, by a particular designation of Isaiah to the prophetic office, Isa 6:1-8, introduces, with great solemnity, a declaration of the whole tenor of the Diving conduct in reference to his people, who, on account of their unbelief and impenitence, should for a very long period be given up to a judicial blindness and hardness of heart, Isa 6:9, Isa 6:10; and visited with such calamities as would issue on the total desolation of their country, and their general dispersion, Isa 6:11, Isa 6:12. The prophet adds, however, that under their repeated dispersions, (by the Chaldeans, Romans, etc.), a small remnant would be preserved as a seed from which will be raised a people, in whom will be fulfilled all the Divine promises, Isa 6:13.
As this vision seems to contain a solemn designation of Isaiah to the prophetic office, it is by most interpreters thought to be the first in order of his prophecies. But this perhaps may not be so; for Isaiah is said, in the general title of his prophecies, to have prophesied in the time of Uzziah, whose acts, first and last, he wrote, Ch2 26:22; which is usually done by a contemporary prophet; and the phrase, in the year that Uzziah died, probably means after the death of Uzziah; as the same phrase (Isa 14:28) means after the death of Ahaz. Not that Isaiah's prophecies are placed in exact order of time. Chapters 2, 3, Isa 4:1-6, 5, seem by internal marks to be antecedent to chap. 1; they suit the time of Uzziah, or the former part of Jotham's reign; whereas chap. 1 can hardly be earlier than the last years of Jotham. See note on Isa 1:7, and Isa 2:1 (note). This might be a new designation, to introduce more solemnly a general dedication of the whole course of God's dispensations in regard to his people and the fates of the nation; which are even now still depending, and will not be fully accomplished till the final restoration of Israel.
In this vision the ideas are taken in general from royal majesty, as displayed by the monarchs of the East; for the prophet could not represent the ineffable presence of God by any other than sensible and earthly images. The particular scenery of it is taken from the temple. God is represented as seated on his throne above the ark, in the most holy place, where the glory appeared above the cherubim, surrounded by his attendant ministers. This is called by God himself "the place of his throne, and the place of the soles of his feet," Eze 43:7. "A glorious throne exalted of old, is the place of our sanctuary," saith the prophet Jeremiah, chap, Jer 17:12. The very posture of sitting is a mark of state and solemnity: Sed et ipsum verbum sedere regni significat potestatem, saith Jerome, Comment. in Eph 1:20. See note on Isa 3:1 (note). St. John, who has taken many sublime images from the prophets of the Old Testament, and in particular from Isaiah, hath exhibited the same scenery, drawn out into a greater number of particulars; Rev 4:1-11.
The veil, separating the most holy place from the holy or outermost part of the temple, is here supposed to be taken away; for the prophet, to whom the whole is exhibited, is manifestly placed by the altar of burnt-offering, at the entrance of the temple, (compare Eze 43:5, Eze 43:6), which was filled with the train of the robe, the spreading and overflowing of the Divine glory. The Lord upon the throne, according to St. John (Joh 12:41), was Christ; and the vision related to his future kingdom when the veil of separation was to be removed, and the whole earth was to be filled with the glory of God, revealed to all mankind: which is likewise implied in the hymn of the seraphim, the design of which is, saith Jerome on the place, Ut mysterium Trinitatis in una Divinitate demonstrent; et nequaquam templum Judaicum, sicut prius, sed omnem terram illius gloria plenam esse testentur; "That they may point out the mystery of the Trinity in one Godhead; and that the Jewish temple alone should not be, as formerly, the place of the Divine glory, for the whole earth should be filled with it." It relates, indeed, primarily to the prophet's own time, and the obduration of the Jews of that age, and their punishment by the Babylonish captivity; but extends in its full attitude to the age of Messiah, and the blindness of the Jews to the Gospel, (see Mat 13:14; Joh 12:40; Act 28:26; Rom 11:8), the desolation of their country by the Romans, and their being rejected by God. That nevertheless a holy seed - a remnant, should be preserved; and that the nation should spread out and flourish again from the old stock. - L.
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter Isa 6:1-13 contains a very sublime description of the manifestation of Yahweh to Isaiah, and of a solemn commission to him to declare his purposes to the Jews. It has been supposed by many to be a solemn "inauguration" to the prophetic office, and to have been the "first" of his prophecies. But this supposition is not to be considered as just. It is evident Isa 1:1 that he prophesied "before" the death of Uzziah, and there is reason to suppose that the order of "time" is observed in the pRev_ious chapters; see the Introduction, Section 2. The most probable supposition of the occasion of this prophecy, is this, that the people were extremely guilty; that they were strongly indisposed to listen to the message of the prophet, and that he was, therefore, favored with this extraordinary commission in order to give his message more success and higher authority in the minds of the people. It is a new commission to make his message as impressive as possible - as if it came direct from the lips of the Almighty. The Jews say, that for this pretension that he had seen Yahweh, he was sawn asunder by "Manasseh." And to this fact Paul has been supposed to refer in Heb 11:37, where he says of those who had been eminent in faith, 'they were sawn asunder;' see the Introduction, Section 2.
This vision is expressed in the language appropriate to Eastern monarchs. God is represented as sitting on a "throne," and attended by ministers, here called seraphim. His throne is elevated, and the posture of sitting denotes dignity and majesty. The language of the description is taken from the temple. The image is that of God sitting in the most holy place. Surrounding him are seen the seraphim, and the cloud filling the temple. Isaiah is represented as without the temple, near the altar. The great altar of sacrifice stood directly in front of the temple, so that if the doors of the temple had been open, and the veil separating the holy from the most holy place had been withdrawn, he would have had a distinct view of the mercy-seat. That veil between is supposed to be withdrawn, and he is permitted directly to contemplate the sacred and solemn manifestation made in the immediate dwelling-place of God. The chapter comprises, properly, three parts.
I. The vision, Isa 6:1-4. Yahweh is seen upon a throne, clad in the manner of an ancient monarch, with a robe and a train which filled the whole temple. He sits as a king, and is adorned in the robes of royalty, Isa 6:1. He is encompassed with ministering spirits - with the seraphim, in the manner of a magnificent king, Isa 6:2. They are seen, by the prophet, to be solemnly engaged in his worship, and to stand in the attitude of the most profound veneration, Isa 6:3. So awful and sublime was the worship, that even the posts of the temple were moved; the whole sacred edifice trembled at the presence of God, and at the voice of those who were engaged in his praise; and the whole temple was filled with the symbol of the divine presence and majesty, Isa 6:4.
II. The "effect on the prophet," Isa 6:5-7. He was overcome with a sense of his unworthiness, and felt that he could not live. He had seen Yahweh, and he felt that he was a ruined man, Isa 6:5. Yet one of the seraphim flew to the altar, and bore thence a live coal, and touched his lips, and assured him that his sin was taken away, and that he was pardoned, Isa 6:6-7.
III. The "commission of the prophet," Isa 6:8-13. God inquires who will go for him to the people, and bear his message, and the prophet expresses his readiness to do it, Isa 6:8. The nature of the message is stated, Isa 6:9-10. The "duration" - the state of things which he predicted would follow from this - is asked, and the answer is returned, Isa 6:11-13. It was to be until utter desolation should spread over the land, and the mass of the nation was cut off, and all were destroyed, except the small portion which it was necessary to preserve, in order to pRev_ent the nation from becoming wholly extinct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 6:1, Isaiah, in a vision of the Lord in his glory, Isa 6:5, being terrified, has apprehensions removed; Isa 6:8, He offers himself, and is sent to shew the obstinacy of the people unto their desolation; Isa 6:13, A remnant shall be saved.
John Gill
INTRODUCTION TO ISAIAH 6
This chapter contains a vision of the glory and majesty of Christ, the mission and commission of the prophet, and the destruction of the Jews. In the vision may be observed the time of it, and the object seen; who is described by the throne on which he sat, Is 6:1 and by his ministers about him; and these, by their name, by their situation, by their wings and the use of them, and by their employment, Is 6:2 and by the effects their crying to one another had upon the place where they were, Is 6:4 and next follows the effect the whole vision had on the prophet, which threw him into great distress of mind; and the relief he had by one of the seraphim, and the manner of it, Is 6:6 upon which a question being put, concerning sending some person, the prophet makes answer, expressing his readiness to go, Is 6:8 when a commission is given him, and the message he is sent with is declared, Is 6:9 whereupon he asks how long it would be the case of the Jews mentioned in the message he was sent with; and he is told it would continue until the utter destruction of them, Is 6:11 and yet, for the comfort of him and other saints, it is intimated that there would be a remnant among them, according to the election of grace, Is 6:13.
6:16:1: Եւ եղեւ յամին յորում մեռաւ Ոզիա արքայ, տեսի՛ զՏէր նստեալ յաթոռ բարձրութեան եւ վերացելոյ. եւ լի՛ էր տունն փառօք նորա[9646]։ [9646] Յոմանս պակասի. Փառօք նորա։
1 Այն տարին, երբ մեռաւ Օզիա արքան, տեսայ Տիրոջը, որ նստած էր բարձր ու վերացած աթոռին, իսկ տաճարը լի էր նրա փառքով:
6 Ոզիա թագաւորին մահուան տարին Տէրը տեսայ, որ բարձր ու վերացած աթոռի վրայ նստեր էր։ Անոր քղանցքը տաճարը կը լեցնէր։
Եւ եղեւ յամին յորում մեռաւ Ոզիա արքայ, տեսի զՏէր նստեալ յաթոռ բարձրութեան եւ վերացելոյ. եւ լի էր տունն [88]փառօք նորա:

6:1: Եւ եղեւ յամին յորում մեռաւ Ոզիա արքայ, տեսի՛ զՏէր նստեալ յաթոռ բարձրութեան եւ վերացելոյ. եւ լի՛ էր տունն փառօք նորա[9646]։
[9646] Յոմանս պակասի. Փառօք նորա։
1 Այն տարին, երբ մեռաւ Օզիա արքան, տեսայ Տիրոջը, որ նստած էր բարձր ու վերացած աթոռին, իսկ տաճարը լի էր նրա փառքով:
6 Ոզիա թագաւորին մահուան տարին Տէրը տեսայ, որ բարձր ու վերացած աթոռի վրայ նստեր էր։ Անոր քղանցքը տաճարը կը լեցնէր։
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6:16:1 В год смерти царя Озии видел я Господа, сидящего на престоле высоком и превознесенном, и края риз Его наполняли весь храм.
6:1 καὶ και and; even ἐγένετο γινομαι happen; become τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period οὗ ος who; what ἀπέθανεν αποθνησκω die Οζιας οζιας Ozias ὁ ο the βασιλεύς βασιλευς monarch; king εἶδον οραω view; see τὸν ο the κύριον κυριος lord; master καθήμενον καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne ὑψηλοῦ υψηλος high; lofty καὶ και and; even ἐπηρμένου επαιρω lift up; rear up καὶ και and; even πλήρης πληρης full ὁ ο the οἶκος οικος home; household τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him
6:1 בִּ bi בְּ in שְׁנַת־ šᵊnaṯ- שָׁנָה year מֹות֙ môṯ מָוֶת death הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king עֻזִּיָּ֔הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah וָ wā וְ and אֶרְאֶ֧ה ʔerʔˈeh ראה see אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord יֹשֵׁ֥ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֖א kissˌē כִּסֵּא seat רָ֣ם rˈām רום be high וְ wᵊ וְ and נִשָּׂ֑א niśśˈā נשׂא lift וְ wᵊ וְ and שׁוּלָ֖יו šûlˌāʸw שׁוּל skirt מְלֵאִ֥ים mᵊlēʔˌîm מלא be full אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the הֵיכָֽל׃ hêḵˈāl הֵיכָל palace
6:1. in anno quo mortuus est rex Ozias vidi Dominum sedentem super solium excelsum et elevatum et ea quae sub eo erant implebant templumIn the year that king Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple.
1. In the year that king Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
6:1. In the year in which king Uzziah died, I saw the Lord sitting on a throne, sublime and exalted, and the things that were under him filled the temple.
6:1. In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple:

6:1 В год смерти царя Озии видел я Господа, сидящего на престоле высоком и превознесенном, и края риз Его наполняли весь храм.
6:1
καὶ και and; even
ἐγένετο γινομαι happen; become
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
οὗ ος who; what
ἀπέθανεν αποθνησκω die
Οζιας οζιας Ozias
ο the
βασιλεύς βασιλευς monarch; king
εἶδον οραω view; see
τὸν ο the
κύριον κυριος lord; master
καθήμενον καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
ὑψηλοῦ υψηλος high; lofty
καὶ και and; even
ἐπηρμένου επαιρω lift up; rear up
καὶ και and; even
πλήρης πληρης full
ο the
οἶκος οικος home; household
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
6:1
בִּ bi בְּ in
שְׁנַת־ šᵊnaṯ- שָׁנָה year
מֹות֙ môṯ מָוֶת death
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
עֻזִּיָּ֔הוּ ʕuzziyyˈāhû עֻזִּיָּהוּ Uzziah
וָ וְ and
אֶרְאֶ֧ה ʔerʔˈeh ראה see
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנָ֛י ʔᵃḏōnˈāy אֲדֹנָי Lord
יֹשֵׁ֥ב yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֖א kissˌē כִּסֵּא seat
רָ֣ם rˈām רום be high
וְ wᵊ וְ and
נִשָּׂ֑א niśśˈā נשׂא lift
וְ wᵊ וְ and
שׁוּלָ֖יו šûlˌāʸw שׁוּל skirt
מְלֵאִ֥ים mᵊlēʔˌîm מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
הֵיכָֽל׃ hêḵˈāl הֵיכָל palace
6:1. in anno quo mortuus est rex Ozias vidi Dominum sedentem super solium excelsum et elevatum et ea quae sub eo erant implebant templum
In the year that king Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple.
6:1. In the year in which king Uzziah died, I saw the Lord sitting on a throne, sublime and exalted, and the things that were under him filled the temple.
6:1. In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: 1-4. К своему высокому служению Исаия, подобно Моисею, Иеремии и Иезекиилю, был призван особо торжественным Богоявлением. Он видел Бога как царя вселенной, торжественно восседающим в своем храме-дворце. Его окружали высшие духи ангельские - серафимы, громко исповедующие святость Всевышнего и Его великую славу, пред которой даже они закрывали себя крыльями.

В год смерти царя Озии, т. е. 740: г. По преданию, сообщаемому святым Ефремом Сириным, Исаию чрезвычайно опечалила дерзость царя Озии по отношению к храму, куда царь осмелился войти для каждения фимиамом. Пророк облекся во вретище - знак печали - и носил его до самой смерти царя Озии; в год смерти этого царя Исаия и был призван на служение торжественным видением (Твор. святых отцов в р. пер. т. 20: с. 237-238).

Евсевий Кесарийский еще прямее говорит, что только со смертью Озии, прогневавшего Бога, пророк мог получить откровение от Бога, Который дотоле за грех царя отвращал Свое лице от народа иудейского (Collectio setecta Ecclesiae Patrum Caillaut 24: р. 28: и 29). Блаженный Феодорит со своей стороны добавляет, что Господь, в частности, прогневался и на самого Исаию, который молчал в то время, когда Озия позволил себе такую дерзость по отношению к храму. Новейшие толкователи (напр., Негельсбах в Lange Bibellwek т. XIV с. 84: и 85) объясняют дело более простым образом, говоря, что Исаия был нужен именно в то время.

Почему пророк о своем призвании говорит после пророчеств, помещенных в 1-5: гл. ? Очень вероятно, что Исаия хотел в первых пяти главах начертать картину жизни современного ему иудейского народа для того, чтобы его послание вышло вполне ясно мотивированным.

Видел Бога Исаия, конечно, не телесными очами, а очами духа, находясь в состоянии пророческого восхищения (экстаза). "Слышит Исаия глас Господень, - говорит святой Василий Великий, слова которого имеют отношение и к видению Исаии, - хотя ничто не ударяло в телесный слух" (Твор. Святых Отцов в р. пер. т. б стр. 253: и 260).

Гoспода - по евр. величаемому Adonaj = Владыку мира, вселенной. [В Лопухинском толковании на Бытие словосочетание Adonaj толкуется как Верховный и Справедливый Судия - от коренного слова дан - судия. Прим. ред. ] Пророк в 5: ст. говорит, что очи его увидали Господа Саваофа (с евр. Владыку воинств, т. е. Бога Отца).

Храм, в котором Исаия видел Господа, мог быть как храмом земным, Иерусалимским, и храмом на небе (ср. 3: Цар 22:19). Так как пророк не объясняет, какой храм он разумеет, естественнее всего видеть в его словах указание на известный всем Иерусалимский храм, тем более, что здесь упоминается о некоторых принадлежностях иерусалимского храма (алтарь кадильный и щипцы ст. 6). Но так как пророк находился в экстазе, то иерусалимский храм представился ему имеющим более широкую вместимость.

Края риз... в переводе с евр. подол мантии. Царь Сущий представляется пророку одетым, подобно царю земному, в длинную в широкую мантию. [В славянском переводе с 70-и этот стих переведен так: И бысть в лето, в неже умре Озия царь, видех Господа седяща на престоле высоце и превознесене, и исполнь дом славы его. Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
The vision which Isaiah saw when he was, as is said of Samuel, established to be a prophet of the Lord (1 Sam. iii. 20), was intended, 1. To confirm his faith, that he might himself be abundantly satisfied of the truth of those things which should afterwards be made known to him. This God opened the communications of himself to him; but such visions needed not to be afterwards repeated upon every revelation. Thus God appeared at first as a God of glory to Abraham (Acts vii. 2), and to Moses, Exod. iii. 2. Ezekiel's prophecies and St. John's, begin with visions of the divine glory. 2. To work upon his affections, that he might be possessed with such a reverence of God as would both quicken him and fix him to his service. Those who are to teach others the knowledge of God ought to be well acquainted with him themselves.
The vision is dated, for the greater certainty of it. It was in the year that king Uzziah died, who had reigned, for the most part, as prosperously and well as any of the kings of Judah, and reigned very long, above fifty years. About the time that he died, Isaiah saw this vision of God upon a throne; for when the breath of princes goes forth, and they return to their earth, this is our comfort, that the Lord shall reign for ever, Ps. cxlvi. 3, 4, 10. Israel's king dies, but Israel's God still lives. From the mortality of great and good men we should take occasion to look up with an eye of faith to the King eternal, immortal. King Uzziah died under a cloud, for he was shut up as a leper till the day of his death. As the lives of princes have their periods, so their glory is often eclipsed; but, as God is everliving, so his glory is everlasting. King Uzziah dies in an hospital, but the King of kings still sits upon his throne.
What the prophet here saw is revealed to us, that we, mixing faith with that revelation, may in it, as in a glass, behold the glory of the Lord; let us turn aside therefore, and see this great sight with humble reverence.
I. See God upon his throne, and that throne high and lifted up, not only above other thrones, as it transcends them, but over other thrones, as it rules and commands them. Isaiah saw not Jehovah--the essence of God (no man has seen that, or can see it), but Adonai--his dominion. He saw the Lord Jesus; so this vision is explained John xii. 41, that Isaiah now saw Christ's glory and spoke of him, which is an incontestable proof of the divinity of our Saviour. He it is who when, after his resurrection, he sat down on the right hand of God, did but sit down where he was before, John xvii. 5. See the rest of the Eternal Mind: Isaiah saw the Lord sitting, Ps. xxix. 10. See the sovereignty of the Eternal Monarch: he sits upon a throne--a throne of glory, before which we must worship,--a throne of government, under which we must be subject,--and a throne of grace, to which we may come boldly. This throne is high, and lifted up above all competition and contradiction.
II. See his temple, his church on earth, filled with the manifestations of his glory. His throne being erected at the door of the temple (as princes sat in judgment at the gates), his train, the skirts of his robes, filled the temple, the whole world (for it is all God's temple, and, as the heaven is his throne, so the earth is his footstool), or rather the church, which is filled enriched, and beautified with the tokens of God's special presence.
III. See the bright and blessed attendants on his throne, in and by whom his glory is celebrated and his government served (v. 2): Above the throne, as it were hovering about it, or nigh to the throne, bowing before it, with an eye to it, the seraphim stood, the holy angels, who are called seraphim-burners; for he makes his ministers a flaming fire, Ps. civ. 4. They burn in love to God, and zeal for his glory and against sin, and he makes use of them as instruments of his wrath when he is a consuming fire to his enemies. Whether they were only two or four, or (as I rather think) an innumerable company of angels, that Isaiah saw, is uncertain; see Dan. vii. 10. Note, It is the glory of the angels that they are seraphim, have heat proportionable to their light, have abundance, not only of divine knowledge, but of holy love. Special notice is taken of their wings (and of no other part of their appearance), because of the use they made of them, which is designed for instruction to us. They had each of them six wings, not stretched upwards (as those whom Ezekiel saw, ch. i. 11), but, 1. Four were made use of for a covering, as the wings of a fowl, sitting, are; with the two upper wings, next to the head, they covered their faces, and with the two lowest wings they covered their feet, or lower parts. This bespeaks their great humility and reverence in their attendance upon God, for he is greatly feared in the assembly of those saints, Ps. lxxxix. 7. They not only cover their feet, those members of the body which are less honourable (1 Cor. xii. 23), but even their faces. Though angel's faces, doubtless, are much fairer than those of the children of men (Acts vi. 15), yet in the presence of God, they cover them, because they cannot bear the dazzling lustre of the divine glory, and because, being conscious of an infinite distance from the divine perfection, they are ashamed to show their faces before the holy God, who charges even his angels with folly if they should offer to vie with him, Job iv. 18. If angels be thus reverent in their attendance on God, with what godly fear should we approach his throne! Else we do not the will of God as the angels do it. Yet Moses, when he went into the mount with God, took the veil from off his face. See 2 Cor. iii. 18. 2. Two were made use of for flight; when they are sent on God's errands they fly swiftly (Dan. ix. 21), more swiftly with their own wings than if they flew on the wings of the wind. This teaches us to do the work of God with cheerfulness and expedition. Do angels come upon the wing from heaven to earth, to minister for our good, and shall not we soar upon the wing from earth to heaven, to share with them in their glory? Luke xx. 36.
IV. Hear the anthem, or song of praise, which the angels sing to the honour of him that sits on the throne, v. 3. Observe,
1. How this song was sung. With zeal and fervency--they cried aloud; and with unanimity--they cried to another, or one with another; they sang alternately, but in concert, and without the least jarring voice to interrupt the harmony.
2. What the song was; it is the same with that which is sung by the four living creatures, Rev. iv. 8. Note, Praising God always was, and will be to eternity, the work of heaven, and the constant employment of blessed spirits above, Ps. lxxxiv. 4. Note further, The church above is the same in its praises; there is no change of times or notes there. Two things the seraphim here give God the praise of:--
(1.) His infinite perfections in himself. Here is one of his most glorious titles praised: he is the Lord of hosts, of their hosts, of all hosts; and one of his most glorious attributes, his holiness, without which his being the Lord of hosts (or, as it is in the parallel place, Rev. iv. 8, the Lord God Almighty) could not be so much as it is the matter of our joy and praise; for power, without purity to guide it, would be a terror to mankind. None of all the divine attributes is so celebrated in scripture as this is. God's power was spoken twice (Ps. lxii. 11), but his holiness thrice, Holy, holy, holy. This bespeaks, [1.] The zeal and fervency of the angels in praising God; they even want words to express themselves, and therefore repeat the same again. [2.] The particular pleasure they take in contemplating the holiness of God; this is a subject they love to dwell upon, to harp upon, and are loth to leave. [3.] The superlative excellency of God's holiness, above that of the purest creatures. He is holy, thrice holy, infinitely holy, originally, perfectly, and eternally so. [4.] It may refer to the three person in the Godhead, Holy Father, Holy Son, and Holy Spirit (for it follows, v. 8, Who will go for us?) or perhaps to that which was, and is, and is to come; for that title of God's honour is added to this song, Rev. iv. 8. Some make the angels here to applaud the equity of that sentence which God was now about to pronounce upon the Jewish nation. Herein he was, and is, and will be, holy; his ways are equal.
(2.) The manifestation of these to the children of men: The earth is full of his glory, the glory of his power and purity; for he is holy in all his works, Ps. cxlv. 17. The Jews thought the glory of God should be confined to their land; but it is here intimated that in the gospel times (which are pointed to in this chapter) the glory of God should fill all the earth, the glory of his holiness, which is indeed the glory of all his other attributes; this then filled the temple (v. 1), but, in the latter days, the earth shall be full of it.
V. Observe the marks and tokens of terror with which the temple was filled, upon this vision of the divine glory, v. 4. 1. The house was shaken; not only the door, but even the posts of the door, which were firmly fixed, moved at the voice of him that cried, at the voice of God, who called to judgment (Ps. l. 4), at the voice of the angel, who praised him. There are voices in heaven sufficient to drown all the noises of the many waters in this lower world, Ps. xciii. 3, 4. This violent concussion of the temple was an indication of God's wrath and displeasure against the people for their sins; it was an earnest of the destruction of it and the city by the Babylonians first, and afterwards by the Romans; and it was designed to strike an awe upon us. Shall walls and posts tremble before God, and shall we not tremble? 2. The house was darkened; it was filled with smoke, which was as a cloud spread upon the face of his throne (Job xxvi. 9); we cannot take a full view of it, nor order our speech concerning it, by reason of darkness. In the temple above there will be no smoke, but everything will be seen clearly. There God dwells in light; here he makes darkness his pavilion, 2 Chron. vi. 1.
Adam Clarke: Commentary on the Bible - 1831
6:1: The Lord - Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, (Isa 6:8); forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse (Isa 6:11); thirty-three MSS. of Kennicott's, and many of De Rossi's, and one edition, for אדני Adonai, "the Lord" read יהוה "Jehovah," which is probably the true reading; (compare Isa 6:6); as in many other places, in which the superstition of the Jews has substituted אדני Adonai for יהוה Yehovah. One of my own MSS., a very ancient and large folio, to which the points and the masora have been added by a later hand, has יהוה Yehovah in the 1st and 8th verses, in the teeth of the masora, which orders it in both places to be read אדני Adonai.
Albert Barnes: Notes on the Bible - 1834
6:1: In the year - This naturally denotes a period after the death of Uzziah, though in the same year. The mention of the time was evidently made when the prophecy was composed, and it is to be presumed that the death of Uzziah had occurred at the time when the prophet saw this vision. If so, it is clear that this was not the first of his prophecies, for he saw his visions 'in the days of Uzziah;' Isa 1:1. The Chaldee, however, reads this: 'in the year when Uzziah was smitten with the leprosy;' and most of the Jewish commentators so understand it; Ch2 26:19-20. The rabbis say that the meaning is, that he then became "civilly" dead, by ceasing to exercise his functions as a king, and that he was cut off as a leprous man from all connection with the people, and from all authority; see the Introduction, Section 3. This is, doubtless, true; but still, the more natural signification is, that this occurred in the year in which he actually died.
I saw - That is, he saw in a "vision;" see the Introduction, Section 7. (4). A similar vision is described by Micaiah; Kg1 22:19; see also Amo 7:1; Amo 8:1; Amo 9:1; Dan 7:13, ...
The Lord - In the original here the word is not יהוה yehovâ h but אדני 'ă donā y; see the notes at Isa 1:24. Here it is applied to Yahweh; see also Psa 114:7, where it is also so applied; and see Isa 8:7, and Job 28:28, where Yahweh calls himself "Adonai." The word does not itself denote essential divinity; but it is often applied to God. In some MSS., however, of Kennicott and DeRossi, the word Yahweh is found. We may make two remarks here.
(1) That Isaiah evidently meant to say that it was Yahweh who appeared to him. He is expressly so called in Isa 6:5-8, Isa 6:11.
(2) It is equally clear, from the New Testament, that Isaiah saw the messiah. John quotes the words in this chapter, Isa 6:10, as applicable to Jesus Christ, and then adds Joh 12:41, 'these things said Esaias when he saw his glory, and spake of him.'
An inspired man has thus settled this as referring to the Messiah, and thus had established the propriety of applying to him the name Yahweh, that is, has affirmed that the Lord Jesus is divine. Jerome says, that this vision was designed to represent the doctrine of the Trinity. In Joh 1:18, it is said, 'No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.' In Exo 33:20, God says, 'Thou canst not see my face, for there shall no man see me and live;' see also Ti1 6:16. These passages may be reconciled with what is here said by Isaiah, in the following manner:
(1) Isaiah does not say that he saw the Divine Essence; and all that his words fairly imply, is, that he saw a manifestation, or vision of Yahweh - some striking symbolic representation of him.
(2) It was the manifestation of Yahweh in the person of the Messiah, of the 'only begotten Son who hath Rev_ealed or declared him,' that he saw Such manifestations of God have been made often, and all that the declaration of Isaiah implies, of necessity, is, that he had a vision of God incarnate seated in glory, from whom he now received a new commission to go out and proclaim the truth to that wicked and rebellious generation.
Sitting upon a throne - God is thus often represented as a king, sitting on a throne; Kg1 22:19; Eze 43:7; Jer 17:12.
High and lifted up - That is, the "throne;" an indication of state and majesty. "And his train." The word "train" שׁוּליו shû lā yv, properly signifies the skirt of a garment, or a robe; Exo 28:33-34. Here it is evidently designed as a representation of a large, flowing robe, that filled all the most holy part of the temple. The Orientals regarded such large robes as indicative of grandeur and state. The Messiah was seen seated on a throne as a king; clothed in a large, loose, flowing robe, in the manner of oriental monarchs, and surrounded by his ministers. The design of this magnificent vision was not only to impress the prophet with a sense of the holiness of God, but also to give additional weight to his commission, as having been derived immediately from the divine majesty; compare Isa 6:9-10. It is remarkable that Isaiah attempts no representation of Yahweh himself. He mentions his robes; the throne; the seraphim; but mentions no form or appearance of God himself. In this there is great sublimity. There is enough mentioned to fill the mind with awe; there is enough concealed to impress as deeply with a sense of the divine majesty. It is remarkable, also, that it is not the "usual" appearance of God in the temple to which he refers. That was the "Shekinah," or visible symbol of God. That was on the mercy-seat, this was on a throne; that was a cloud, of this no form is mentioned; over that the cherubim stretched forth their wings, over this stood the seraphim; that had no clothing, this was clad in a full flowing robe.
Filled the temple - Probably, the most holy place only is intended. The large, full, magnificent robe seemed to fill up the entire holy of holies. Some have supposed that this vision was represented as appearing in the "heavens." But the expression here evidently implies, that it was seen in the "temple" at Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: am 3245, bc 759
the year: Kg2 15:7, Azariah, Ch2 26:22, Ch2 26:23
I saw also: Exo 24:10, Exo 24:11; Num 12:8; Eze 1:1, Eze 1:25-28; Joh 1:18, Joh 12:41; Ti1 6:16
sitting: Isa 66:1; Kg1 22:19; Eze 10:1; Dan 7:9; Mat 25:31; Rev 3:21, Rev 4:2, Rev 4:10, Rev 5:1, Rev 5:7; Rev 6:16, Rev 7:15-17
high: Isa 12:4, Isa 57:15; Psa 46:10, Psa 108:5, Psa 113:5; Eph 1:20, Eph 1:21
his train: or, the skirts thereof
filled: Kg1 8:10, Kg1 8:11; Rev 15:8
Carl Friedrich Keil and Franz Delitzsch
6:1
The time of the occurrence here described, viz., "the year that king Uzziah (Uzı̄yahu) died," was of importance to the prophet. The statement itself, in the naked form in which it is here introduced, is much more emphatic than if it commenced with "it came to pass" (vay'hi; cf., Ex 16:6; Prov 24:17). It was the year of Uzziah's death, not the first year of Jotham's reign; that is to say, Uzziah was still reigning, although his death was near at hand. If this is the sense in which the words are to be understood, then, even if the chapter before us contains an account of Isaiah's first call, the heading to chapter 1, which dates the ministry of the prophet from the time of Uzziah, is quite correct, inasmuch as, although his public ministry under Uzziah was very short, this is properly to be included, not only on account of its own importance, but as inaugurating a new ear (lit. "an epoch-making beginning"). But is it not stated in 2Chron 26:22, that Isaiah wrote a historical work embracing the whole of Uzziah's reign? Unquestionably; but it by no means follows from this, that he commenced his ministry long before the death of Uzziah. If Isaiah received his call in the year that Uzziah died, this historical work contained a retrospective view of the life and times of Uzziah, the close of which coincided with the call of the prophetic author, which made a deep incision into the history of Israel. Uzziah reigned fifty-two years (809-758 b.c.). This lengthened period was just the same to the kingdom of Judah as the shorter age of Solomon to that of all Israel, viz., a time of vigorous and prosperous peace, in which the nation was completely overwhelmed with manifestations of divine love. But the riches of divine goodness had no more influence upon it, than the troubles through which it had passed before. And now the eventful change took place in the relation between Israel and Jehovah, of which Isaiah was chosen to be the instrument before and above all other prophets. The year in which all this occurred was the year of Uzziah's death. It was in this year that Israel as a people was given up to hardness of heart, and as a kingdom and country to devastation and annihilation by the imperial power of the world. How significant a fact, as Jerome observes in connection with this passage, that the year of Uzziah's death should be the year in which Romulus was born; and that it was only a short time after the death of Uzziah (viz., 754 b.c. according to Varro's chronology) that Rome itself was founded! The national glory of Israel died out with king Uzziah, and has never revived to this day.
In that year, says the prophet, "I saw the Lord of all sitting upon a high and exalted throne, and His borders filling the temple." Isaiah saw, and that not when asleep and dreaming; but God gave him, when awake, an insight into the invisible world, by opening an inner sense for the supersensuous, whilst the action of the outer senses was suspended, and by condensing the supersensuous into a sensuous form, on account of the composite nature of man and the limits of his present state. This was the mode of revelation peculiar to an ecstatic vision (ἐν ἐκστἀσει, Eng. ver. "in a trance," or ἐν πνεὐματι, "in the spirit"). Isaiah is here carried up into heaven; for although in other instances it was undoubtedly the earthly temple which was presented to a prophet's view in an ecstatic vision (Amos 9:1; Ezek 8:3; Ezek 10:4-5; cf., Acts 22:17), yet here, as the description which follows clearly proves, the "high and exalted throne"
(Note: It is to this, and not to ‛Adonai, as the Targum and apparently the accents imply, that the words "high and exalted" refer.)
is the heavenly antitype of the earthly throne which was formed by the ark of the covenant; and the "temple" (hēcâl: lit., a spacious hall, the name given to the temple as the palace of God the King) is the temple in heaven, as in Ps 11:4; Ps 18:7; Ps 29:9, and many other passages. There the prophet sees the Sovereign Ruler, or, as we prefer to render the noun, which is formed from âdan = dūn, "the Lord of all" (All-herrn, sovereign or absolute Lord), seated upon the throne, and in human form (Ezek 1:26), as is proved by the robe with a train, whose flowing ends or borders (fimibrae: shūilm, as in Ex 28:33-34) filled the hall. The Sept., Targum, Vulgate, etc., have dropped the figure of the robe and train, as too anthropomorphic. But John, in his Gospel, is bold enough to say that it was Jesus whose glory Isaiah saw (Jn 12:41). And truly so, for the incarnation of God is the truth embodied in all the scriptural anthropomorphisms, and the name of Jesus is the manifested mystery of the name Jehovah. The heavenly temple is that super-terrestrial place, which Jehovah transforms into heaven and a temple, by manifesting Himself there to angels and saints. But whilst He manifests His glory there, He is obliged also to veil it, because created beings are unable to bear it. But that which veils His glory is no less splendid, than that portion of it which is revealed. And this was the truth embodied for Isaiah in the long robe and train. He saw the Lord, and what more he saw was the all-filling robe of the indescribable One. As far as the eye of the seer could look at first, the ground was covered by this splendid robe. There was consequently no room for any one to stand. And the vision of the seraphim is in accordance with this.
Geneva 1599
6:1 In the year that king Uzziah died (a) I saw also the Lord sitting upon a (b) throne, high and lifted up, and his (c) train filled the temple.
(a) God does not show himself to man in his majesty but according as man's capacity to comprehend him, that is, by visible signs as John the Baptist saw the Holy Spirit in the form of a dove.
(b) As a judge ready to give sentence.
(c) Of his garment, or of his throne.
John Gill
6:1 In the year that King Uzziah died,.... Which was the fifty second year of his reign, and in the year 3246 from the creation of the world; and, according to Jerom (l), was the year in which Romulus, the founder of the Roman empire, was born: some understand this not of his proper death, but of his being stricken with leprosy, upon his attempt to burn incense in the temple; upon which he was shut up in a separate house, which was a kind of a civil death: so the Targum,
"in the year in which King Uzziah was smitten;''
that is, with leprosy; and so Jarchi and others interpret it, from the ancient writers; but the first sense is the best. Some, as Aben Ezra, would have this to be the beginning of the prophecy of Isaiah, because of the mission of the prophet in it; but others rightly observe, that this mission respects not the prophecy in general, but the particular reproof the prophet was sent to give to the Jews herein mentioned. The title of this chapter, in the Arabic version, is remarkable; according to which, this chapter contains the vision which Isaiah, the son of Amos, saw three years, or, as others affirm, thirty years, after prophecy was taken from him. He had prophesied about ten years before this, in the reign of Uzziah; and only this vision was in the reign of Jotham; the next prophecy was delivered out in the reign of Ahaz, Is 7:1 and others in the time of Hezekiah; and the date of this vision is only mentioned, to observe the order of the visions, agreeably to Is 1:1 and moreover it may be observed from hence, that kings must die as well as others; but the King of kings ever lives, he is the living God, and the everlasting King, as follows:
I saw also the Lord sitting upon a throne, high and lifted up; not God essentially considered, whose essence is not to be seen; but personally, Father, Son, and Spirit, for all the three Persons appear in this vision, Is 6:3 particularly Christ, as, is clear from Jn 12:41 who is the "Adonai", or Lord; he is Lord of all, of all men, even of the greatest among them, and of all the angels in heaven, and of the church of God, by his Father's gift, by his own purchase, in right of marriage, and through the conquest of his grace. This sight was not corporeal, but with the eyes of the understanding, in the vision of prophecy; and to have a sight of Christ as the Lord, and especially as our Lord, is very delightful and comfortable; for though he is a sovereign Lord, he is no tyrannical one, is very powerful to protect and defend, and has all fulness for supply; and particularly as "sitting upon a throne" as a king, for he having done his work as a priest, sits down on his throne as a king; and a lovely sight it is to see him enthroned at the right hand of the Majesty on high; and therefore is said to be "high and lifted up"; for this is to be understood not of his throne, as if that was high and lifted up in the highest heavens, as the Targum paraphrases it; but of himself, who is high and exalted above all creatures, as Aben Ezra observes; and this sense the accents determine for: the vision refers to the exaltation of Christ, after his humiliation here on earth; and to behold him crowned with glory and honour is very delightful, since he is exalted as our head and representative in our nature, and acts for us in this his exalted state; and we may be assured of being exalted also. It follows,
and his train filled the temple; either the material temple visionally seen, where his feet were, and his throne in heaven, as Jarchi interprets it; or heaven, as Kimchi, which is the Lord's holy temple, where his throne is, Ps 11:4 or rather the human nature of Christ, the temple where the fulness of the Godhead dwells bodily, and which the train of divine perfections fill; though it may be best of all to understand it of the church, the temple of the living God; and "his train" may denote the effects of Christ's kingly and priestly offices, with which the Church was filled upon his exaltation; as the gifts and graces of his Spirit in an extraordinary manner on the day of Pentecost, and since in a more ordinary way; whereby men have been made ministers of the New Testament, and churches filled with them, and these made useful in filling the churches with members. The Targum is,
"and the temple was filled with the splendour of his glory;''
the "train" is the skirts, borders, or lower parts of the garments, in allusion to those of a king, or rather of the high priest, a type of Christ.
(l) Epist. Damaso, tom. 3. fol. 37. K.
John Wesley
6:1 I saw - In a vision. The Lord - The Divine Majesty as he subsisteth in three persons. His train - His royal and judicial robe; for he is represented as a judge.
Robert Jamieson, A. R. Fausset and David Brown
6:1 VISION OF JEHOVAH IN HIS TEMPLE. (Is 6:1-13)
In . . . year . . . Uzziah died--Either literal death, or civil when he ceased as a leper to exercise his functions as king [Chaldee], (2Chron 26:19-21). 754 B.C. [CALMET] 758 (Common Chronology). This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: Is 6:9, &c., implies the tone of one who had already experience of the people's obstinacy.
Lord--here Adonai, Jehovah in Is 6:5; Jesus Christ is meant as speaking in Is 6:10, according to Jn 12:41. Isaiah could only have "seen" the Son, not the divine essence (Jn 1:18). The words in Is 6:10 are attributed by Paul (Acts 28:25-26) to the Holy Ghost. Thus the Trinity in unity is implied; as also by the thrice "Holy" (Is 6:3). Isaiah mentions the robes, temple, and seraphim, but not the form of God Himself. Whatever it was, it was different from the usual Shekinah: that was on the mercy seat, this on a throne; that a cloud and fire, of this no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train.
6:26:2: Եւ սրոբէք կային շո՛ւրջ զնովաւ. վե՛ց թեւք միոյ՝ եւ վե՛ց թեւք միոյ. երկուքն ծածկէին զերեսս իւրեանց, եւ երկուքն ծածկէին զոտս իւրեանց, եւ երկուքն թռուցեալ։
2 Նրա շուրջը սերովբէներ կային, որոնցից իւրաքանչիւրը վեց թեւ ունէր. երկուսով իրենց երեսներն էին ծածկում, երկուսով՝ իրենց ոտքերը եւ երկուսով էլ թռչում էին:
2 Վերի կողմը սերովբէները կը կենային անոր առջեւ, որոնց ամէն մէկը վեց թեւ ունէր։ Երկուքով երեսնին կը ծածկէին, երկուքով ոտքերնին կը ծածկէին ու երկուքով կը թռչէին։
Եւ սերովբէք կային [89]շուրջ զնովաւ``. վեց թեւք միոյ եւ վեց թեւք միոյ. երկուքն ծածկէին զերեսս իւրեանց, եւ երկուքն ծածկէին զոտս իւրեանց, եւ երկուքն թռուցեալ:

6:2: Եւ սրոբէք կային շո՛ւրջ զնովաւ. վե՛ց թեւք միոյ՝ եւ վե՛ց թեւք միոյ. երկուքն ծածկէին զերեսս իւրեանց, եւ երկուքն ծածկէին զոտս իւրեանց, եւ երկուքն թռուցեալ։
2 Նրա շուրջը սերովբէներ կային, որոնցից իւրաքանչիւրը վեց թեւ ունէր. երկուսով իրենց երեսներն էին ծածկում, երկուսով՝ իրենց ոտքերը եւ երկուսով էլ թռչում էին:
2 Վերի կողմը սերովբէները կը կենային անոր առջեւ, որոնց ամէն մէկը վեց թեւ ունէր։ Երկուքով երեսնին կը ծածկէին, երկուքով ոտքերնին կը ծածկէին ու երկուքով կը թռչէին։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 Вокруг Него стояли Серафимы; у каждого из них по шести крыл: двумя закрывал каждый лице свое, и двумя закрывал ноги свои, и двумя летал.
6:2 καὶ και and; even σεραφιν σεραφιν stand; establish κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him ἓξ εξ six πτέρυγες πτερυξ wing τῷ ο the ἑνὶ εις.1 one; unit καὶ και and; even ἓξ εξ six πτέρυγες πτερυξ wing τῷ ο the ἑνί εις.1 one; unit καὶ και and; even ταῖς ο the μὲν μεν first of all δυσὶν δυο two κατεκάλυπτον κατακαλυπτω veil τὸ ο the πρόσωπον προσωπον face; ahead of καὶ και and; even ταῖς ο the δυσὶν δυο two κατεκάλυπτον κατακαλυπτω veil τοὺς ο the πόδας πους foot; pace καὶ και and; even ταῖς ο the δυσὶν δυο two ἐπέταντο πετομαι fly
6:2 שְׂרָפִ֨ים śᵊrāfˌîm שָׂרָף serpent עֹמְדִ֤ים׀ ʕōmᵊḏˈîm עמד stand מִ mi מִן from מַּ֨עַל֙ mmˈaʕal מַעַל top לֹ֔ו lˈô לְ to שֵׁ֧שׁ šˈēš שֵׁשׁ six כְּנָפַ֛יִם kᵊnāfˈayim כָּנָף wing שֵׁ֥שׁ šˌēš שֵׁשׁ six כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing לְ lᵊ לְ to אֶחָ֑ד ʔeḥˈāḏ אֶחָד one בִּ bi בְּ in שְׁתַּ֣יִם׀ šᵊttˈayim שְׁנַיִם two יְכַסֶּ֣ה yᵊḵassˈeh כסה cover פָנָ֗יו fānˈāʸw פָּנֶה face וּ û וְ and בִ vi בְּ in שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two יְכַסֶּ֥ה yᵊḵassˌeh כסה cover רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot וּ û וְ and בִ vi בְּ in שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two יְעֹופֵֽף׃ yᵊʕôfˈēf עוף fly
6:2. seraphin stabant super illud sex alae uni et sex alae alteri duabus velabant faciem eius et duabus velabant pedes eius et duabus volabantUpon it stood the seraphims: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew.
2. Above him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
6:2. The Seraphims were standing above the throne. One had six wings, and the other had six wings: with two they were covering his face, and with two they were covering his feet, and with two they were flying.
6:2. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly:

6:2 Вокруг Него стояли Серафимы; у каждого из них по шести крыл: двумя закрывал каждый лице свое, и двумя закрывал ноги свои, и двумя летал.
6:2
καὶ και and; even
σεραφιν σεραφιν stand; establish
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
ἓξ εξ six
πτέρυγες πτερυξ wing
τῷ ο the
ἑνὶ εις.1 one; unit
καὶ και and; even
ἓξ εξ six
πτέρυγες πτερυξ wing
τῷ ο the
ἑνί εις.1 one; unit
καὶ και and; even
ταῖς ο the
μὲν μεν first of all
δυσὶν δυο two
κατεκάλυπτον κατακαλυπτω veil
τὸ ο the
πρόσωπον προσωπον face; ahead of
καὶ και and; even
ταῖς ο the
δυσὶν δυο two
κατεκάλυπτον κατακαλυπτω veil
τοὺς ο the
πόδας πους foot; pace
καὶ και and; even
ταῖς ο the
δυσὶν δυο two
ἐπέταντο πετομαι fly
6:2
שְׂרָפִ֨ים śᵊrāfˌîm שָׂרָף serpent
עֹמְדִ֤ים׀ ʕōmᵊḏˈîm עמד stand
מִ mi מִן from
מַּ֨עַל֙ mmˈaʕal מַעַל top
לֹ֔ו lˈô לְ to
שֵׁ֧שׁ šˈēš שֵׁשׁ six
כְּנָפַ֛יִם kᵊnāfˈayim כָּנָף wing
שֵׁ֥שׁ šˌēš שֵׁשׁ six
כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing
לְ lᵊ לְ to
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
בִּ bi בְּ in
שְׁתַּ֣יִם׀ šᵊttˈayim שְׁנַיִם two
יְכַסֶּ֣ה yᵊḵassˈeh כסה cover
פָנָ֗יו fānˈāʸw פָּנֶה face
וּ û וְ and
בִ vi בְּ in
שְׁתַּ֛יִם šᵊttˈayim שְׁנַיִם two
יְכַסֶּ֥ה yᵊḵassˌeh כסה cover
רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot
וּ û וְ and
בִ vi בְּ in
שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two
יְעֹופֵֽף׃ yᵊʕôfˈēf עוף fly
6:2. seraphin stabant super illud sex alae uni et sex alae alteri duabus velabant faciem eius et duabus velabant pedes eius et duabus volabant
Upon it stood the seraphims: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew.
6:2. The Seraphims were standing above the throne. One had six wings, and the other had six wings: with two they were covering his face, and with two they were covering his feet, and with two they were flying.
6:2. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Серафимы. Слово seraphim встречается единственный раз в Библии только здесь и поэтому истолковать его значение довольно затруднительно. Некоторые признают это название тожественным с названием змей, упоминаемых в кн. Числ. (21:6: hanne chaschim hasseraphim) и говорят, что внешним видом своим они напоминали змей или летающих драконов, которые, по верованию древних, стояли на страже божественных сокровищ. Но невероятно, чтоб служители Божии - Ангелы - явились пророку в виде змей, которых истинные почитатели Господа считали совершенно неподходящим предметом для поклонения, как это видно из того, что царь Езекия уничтожил изображение медного змея. (4: Цар 18:4). Кроме того, в кн. Числа слов saraph - прилагательное (знач. жгучий), а здесь - существительное. Другие толкователи производят это слово от глагола saraph (жечь или гореть) и видят в нем указание на огненную природу серафимов, в силу чего они "опаляют", "сожигают" то, с чем приходят в соприкосновение. Наконец, иные, с большей вероятностью, утверждают, что серафимы - носители божественного огня любви, попаляющего всякую нечистоту и очищающего людей.

Иные еще производят это название от арабского слова scharufa - быть начальником и видят здесь указание на особенно высокое положение cерафимов в среде Ангелов. Некоторые видят в этом названии воспроизведение имени бога огня Нергяла - Sarapu (сожигатель) или египетского seref - название дракона, сторожившего гробницы. Таким образом, филология не дает достаточно указаний для определения существа серафимов.

Самый текст книги Исаии поэтому является более надежным источником. Из этого источника мы узнаем, что серафимы говорят, поют хвалебную песнь Богу по очереди, исполняют повеления Божии - следовательно, это разумные, духовные существа, Ангелы. Они имеют крылья, которые указывают в них существа небесного мира или высоту, силу, могущество божественное, как это видно из того, что древние народы - вавилоняне и персы приделывали к изображениям своих царей по нескольку пар крыльев, для того чтобы указать, что цари эти равны богам (см. Вейссера. Картинный атлас всемирной истории - изображение Кира). Впрочем, крылья служили серафимам и для закрытия их тела пред величием Божиим. Так как они стоят перед Господом и вокруг Него, то издревле они признавались самым высшим в небесном воинстве чином (херувимы только носят престол Божий). Назначение серафимов, по тексту книги Исаии, состоит в служении Богу, которое они совершают с пламенною ревностью. Отличие их от прочих Ангелов состоит в том, что они не посылаются на землю, подобно прочим Ангелам, а являются принадлежащими исключительно непосредственной сфере Божественной.
Adam Clarke: Commentary on the Bible - 1831
6:2: Above it stood the seraphim - שרפים seraphim, from שרף seraph, to burn. He saw says Kimchi, the angels as flames of fire, that the depravity of that generation might be exhibited, which was worthy of being totally burnt up.
He covered his feet "He covereth his feet" - By the feet the Hebrews mean all the lower parts of the body. But the people of the East generally wearing long robes, reaching to the ground, and covering the lower parts of the body down to the feet, it may hence have been thought want of respect and decency to appear in public and on solemn occasions with even the feet themselves uncovered. Kempfer, speaking of the king of Persia giving audience, says, Rex in medio supremi atrii cruribus more patrio inflexis sedebat: corpus tunica investiebat flava, ad suras cum staret protensa; discumbentis vero pedes discalceatos pro urbanitate patria operiens. - Amoen. Exot. p. 227. "The king sat on the floor cross-legged, as is the custom of the country. He was covered with a yellow garment, which reached down to the feet when standing, but covered the feet for decency when sitting with his slippers off." Sir John Chardin's MS. note on this place of Isaiah is as follows: Grande marque de respect en orient de se cacher les pieds, quand on est assis, et de baisser le visage. Quand le souvrain se monstre en Chine et a Japon, chacun se jette le visage contre terre, et il n'est pas permis de regarder le roi; "It is a great mark of respect in the East to cover the feet, and to bow down the head in the presence of the king."
Albert Barnes: Notes on the Bible - 1834
6:2: Above it - Either above the throne, or above him. The Septuagint renders it, 'Round about him' - κύκλῳ αὐτοῦ kuklō autou. The Chaldee, 'The holy ministers stood on high in his presence.'
The seraphims - The verb שׂרף s'â raph, from which this word is derived, is uniformly translated "to burn," and is used frequently; see "Taylor." The noun שׂרף s'â râ ph denotes, according to Bochart, the "chersydros," a serpent that lives in lakes and moist places; but when those places are dried up, it becomes a land serpent, and then its bite is very fierce, and is attended with a most dreadful inflammation all over the body. Rabbi Solomon says, that 'serpents are called seraphim because they burn people with the poison of their teeth,' perhaps because the idea of "heat and poison" were connected. The word is applied to the fiery flying serpents which bit the children of Israel, and in imitation of which a brass serpent was erected on a pole by Moses. It is translated 'a fiery serpent' in Num 21:8; Isa 14:29; Isa 30:6. In Deut; Deu 8:15; Num 21:6, it is rendered 'fiery,' and in the passage before us, "seraphims."
The word שׂרפה s'erê phâ h often occurs in the sense of "burning;" Deu 29:23; Ch2 16:14; Ch2 21:19, ... The Septuagint renders it "seraphim," σεραφὶμ serafim; so the Vulgate and the Syriac. The Chaldee, 'his holy ministers.' Probably it is now impossible to tell why this name was given to the representations that appeared to Isaiah. Perhaps it may have been from their "burning" ardor and zeal in the service of God; perhaps from the "rapidity" of their motion in his service - derived from the rapid motion of the serpent. Gesenius supposes that the name was derived from a signification of the word denoting "noble or excellent," and that it was on this account applied to princes, and to celestial beings. Kimchi says, that the name was given with reference to their bright, shining appearance; compare Eze 1:13; Kg2 2:2; Kg2 6:17. The word is applied to celestial beings no where else, except in this chapter. There is no reason to think that the seraphim described here partook of the "form of" the serpent, as the representation seems to be rather that of a man. Thus each one Isa 6:2 is represented as covering his "face" and his "feet" with his wings - a description that does not pertain to the serpentine form. God is usually represented as surrounded or encompassed by heavenly beings, as his ministers; Psa 104:4; Dan 7:10; Kg1 22:19; Psa 68:17; Heb 12:22. The idea is one of special magnificence and grandeur. It is derived especially from the customs of monarchs, particularly Eastern monarchs, who had numerous princes and nobles to attend them, and to give magnificence to their court.
Each one had six wings - "Wings" are emblematic of the "rapidity" of their movement; the number here, perhaps, denoting their celerity and readiness to do the will of God.
With twain he covered his face - This is designed, doubtless, to denote the "Rev_erence and awe" inspired by the immediate presence of God; compare Amo 6:9, Amo 6:10. The Chaldee adds, 'He covered his face so that he could not see.' To cover the face in this manner is the natural expression of Rev_erence; compare the note at Isa 52:15. And if the pure and holy seraphim evinced such Rev_erence in the presence of Yahweh, with what profouond awe and veneration should we, polluted and sinful creatures, presume to draw near to him! Assuredly "their" position should reprove our presumption when we rush thoughtlessly and irRev_erently into his presence, and should teach us to bow with lowly veneration and deep humility; compare Rev 4:9-11.
He covered his feet - In a similar description of the cherubim in Eze 1:11, it is said tha they covered "their bodies." In Isaiah, the expression clearly denotes not the feet only, but the lower extremities. This was also an expression of Rev_erence drawn from our conceptions of propriety. The seraphim stood covered, or as if "concealing themselves" as much as possible, in token of their nothingness and unworthiness in the presence of the Holy One.
He did fly - He was quick to execute the commands of God. It may be observed, also, that among the ancients, "Mercury," the messenger of Jupiter, was always represented with wings. Milton has copied this description of the seraphim:
'A seraph winged: six wings he wore to shade
His lineaments divine; the pair that clad
Each shoulder broad, came mantling o'er his breast
With regal ornament; the middle pair
Girt like a starry zone his waist, and round
Skirted his loins and thighs with downy gold,
And colors dipt in heaven; the third his feet
Shadowed from either heel with feathered mail,
Sky-tinctured grain.'
Par. Lost, Book v.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: stood: Kg1 22:19; Job 1:6; Dan 7:10; Zac 3:4; Luk 1:10; Rev 7:11
seraphims: Psa 104:4; Eze 1:4; Heb 1:7
wings: Exo 25:20, Exo 37:9; Kg1 6:24, Kg1 6:27, Kg1 8:7; Eze 1:6, Eze 1:9, Eze 1:24, Eze 10:21; Rev 4:8
covered his face: Gen 17:3; Exo 3:6; Kg1 19:13; Psa 89:7
his feet: Job 4:18, Job 15:15; Eze 1:11
did fly: Isa 6:6; Psa 18:10, Psa 103:20; Eze 10:16; Dan 9:21; Rev 8:13, Rev 14:6
Carl Friedrich Keil and Franz Delitzsch
6:2
"Above it stood seraphim: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly." We must not render לו ממּעל "near him;" for although על or מעל is applied to a person standing near or over against another who is sitting down (Ex 18:13; Jer 36:21; compared 2Chron 26:19, where the latter is used to signify "over against" the altar of incense), and is used in this sense to denote the attitude of spirits (Job 1:16; 3Kings 22:19; Zech 6:5), and even of men (Zech 4:14), in relation to God when seated on His throne, in which case it cannot possibly be employed in the sense of "towering above;" yet לו ממּעל, the strongest expression for supra, cannot be employed in any other than a literal sense here; for which reason Rashi and the Targums understand it as signifying "above in the attitude of service," and the accentuation apparently, though erroneously, implies this (Luzzatto). What Isaiah meant by this standing above, may be inferred from the use which the seraphim are said to have made of their wings. The imperfects do not describe what they were accustomed to do (Bttcher and others), but what the seer saw them do: with two of their six wings he saw them fly. Thus they stood flying, i.e., they hovered or soared (cf., Num 14:14), as both the earth and stars are said to stand, although suspended in space (Job 26:7). The seraphim would not indeed tower above the head of Him that sat upon the throne, but they hovered above the robe belonging to Him with which the hall was filled, sustained by two extended wings, and covering their faces with two other wings in their awe at the divine glory (Targ. ne videant), and their feet with two others, in their consciousness of the depth at which the creature stands below the Holiest of all (Targ. ne videantur), just as the cherubim are described as veiling their bodies in Ezek 1:11. This is the only passage in the Scriptures in which the seraphim are mentioned. According to the orthodox view, which originated with Dionysius the Areopagite, they stand at the head of the nine choirs of angels, the first rank consisting of seraphim, cherubim, and throni. And this is not without support, if we compare the cherubim mentioned in Ezekiel, which carried the chariot of the divine throne; whereas here the seraphim are said to surround the seat on which the Lord was enthroned. In any case, the seraphim and cherubim were heavenly beings of different kinds; and there is no weight in the attempts made by Hendewerk and Stickel to prove that they are one and the same. And certainly the name serpahim does not signify merely spirits as such, but even, if not the highest of all, yet a distinct order from the rest; for the Scriptures really teach that there are gradations in rank in the hierarchy of heaven. Nor were they mere symbols or fanciful images, as Hvernick imagines, but real spiritual beings, who visibly appeared to the prophet, and that in a form corresponding to their own supersensuous being, and to the design of the whole transaction. Whilst these seraphim hovered above on both sides of Him that sat upon the throne, and therefore formed two opposite choirs, each ranged in a semicircle, they presented antiphonal worship to Him that sat upon the throne.
Geneva 1599
6:2 Above it stood the (d) seraphims: each one had six wings; with two he covered his (e) face, and with two he covered his (f) feet, and with two he (g) flew.
(d) They were angels so called because they were of a fiery colour, to signify that they burnt in the love of God, or were light as fire to execute his will.
(e) Signifying that they were not able to endure the brightness of God's glory.
(f) By which it was declared that man was not able to see the brightness of God in them.
(g) Which declares the prompt obedience of the angels to execute God's commandment.
John Gill
6:2 Above it stood the seraphims,.... Not above the temple, nor above the throne, much less above him that sat upon it, but either "by him", on the right hand and on the left, as Aben Ezra; or "near him", as Kimchi and Ben Melech; or "before him", as the Targum; or "round about him", as the Septuagint; all which denote the ministering form in which they stood; by whom are meant, not the Son and Spirit, as some of the ancients thought, who imagined the Father to be the Person sitting on the throne; nor the two Testaments, as Jerom; nor angels, which is the common interpretation; but ministers of the Gospel, the same with the four beasts in Rev_ 4:6 and the four living creatures in Ezek 1:5 the Jewish commentators in general agree that these are the same with Ezekiel's living creatures; so Jarchi, Aben Ezra, and Kimchi; and the first of these cites the Midrash Agada, as saying this is the Mercavah, which is the name they give to Ezekiel's vision of the living creatures and wheels; and this appears by their name "seraphim", which signifies "burning", and so Ezekiel's living creatures are said to be "like burning coals of fire", Ezek 1:13 and the ministers of the Gospel are so called, because of their ministerial gifts, compared to fire, as the gifts of the spirit of God are, especially those which the apostles had bestowed on them, who were baptized with the Holy Spirit and fire, Mt 3:11 and even the ordinary gifts of the spirit are signified by the same figure, Ti1 1:6 and because of their light, which they have in the truths of the Gospel; and because of their fervent and ardent love to Christ and immortal souls; and because of their flaming zeal for his cause and interest: and this also appears by their situation near the throne, see Ezek 1:26 and Christ on it; where they stand as servants waiting upon him, and in order to receive from him, and where they enjoy communion with him; or "above" it may mean the temple, the church, where they stand in the highest place in it, and are over others in the Lord; they stand as servants to Christ, but preside in the church as the rulers and governors of it; to which agrees the Targum,
"holy ministers on high before him:''
and this further appears by their wings,
each one had six wings; as Ezekiel's living creatures, Ezek 1:4 and John's four beasts, Rev_ 4:8,
with twain he covered his face; that it might not be seen, as the Targum adds; expressive of their modesty and humility, looking, upon themselves as less than the least of all the saints, and the chief of sinners, and as ashamed of themselves before the Lord; or that they might not look upon the divine Majesty, as Jarchi; or rather as being unable to look upon the dazzling glory and infinite perfections of his being; so Elijah wrapped his face in a mantle, when he heard the still small voice of the Lord, 3Kings 19:12 and as Moses before him did, Ex 3:6 being afraid to look upon God, conscious of creature distance, and of sinfulness and unworthiness; and therefore not so suitable to angels, who always behold the face of God, Mt 18:10,
with twain he covered his feet; or body, that it might not be seen, as the Targum; as conscious of the imperfection of their conduct, walk, and conversation, as ministers and Christians, in the sight of God, however beautiful their feet may appear to others, Is 52:7,
and with twain he did fly: or minister, as the Targum; this denotes their readiness and swiftness in preaching the everlasting Gospel, running to and fro with it, having their feet shod with the preparation of the Gospel of peace: see Rev_ 14:6.
John Wesley
6:2 Stood - As ministers attending upon their Lord. Seraphim - An order of holy angels, thus called from fire and burning, which this word properly signifies; to represent either their nature, which is bright and glorious, subtile, and pure; or their property, of fervent zeal for God's service and glory. Covered - Out of profound reverence.
Robert Jamieson, A. R. Fausset and David Brown
6:2 stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings.
the--not in the Hebrew.
seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Num 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (4Kings 2:11; 4Kings 6:17; Ezek 1:13; Mt 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Num 21:8; 4Kings 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Ezek 1:5-12). (But compare Rev_ 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Dan 10:13 to Michael [MAURER]; just as cherub comes from a root (changing m into b), meaning "noble."
twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Ex 3:6; Job 4:18; Job 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Ezek 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.
6:36:3: Աղաղակէի՛ն մի առ մի՝ եւ ասէին. Սո՛ւրբ, սո՛ւրբ, սո՛ւրբ. Տէր զօրութեանց՝ լի՛ է ամենայն երկիր փառօք նորա։
3 Ձայնակցում էին իրար եւ ասում. «Սո՛ւրբ, սո՛ւրբ, սո՛ւրբ է Զօրութիւնների Տէրը, եւ ամբողջ երկիրը լի է նրա փառքով»:
3 Եւ փոփոխակի կ’աղաղակէին ու կ’ըսէին.«Սուրբ, Սուրբ, Սո՛ւրբ է զօրքերու Տէրը. Բոլոր երկիր անոր փառքովը լեցուն է»։
Աղաղակէին մի առ մի` եւ ասէին. Սուրբ, սուրբ, սուրբ` Տէր զօրութեանց, լի է ամենայն երկիր փառօք նորա:

6:3: Աղաղակէի՛ն մի առ մի՝ եւ ասէին. Սո՛ւրբ, սո՛ւրբ, սո՛ւրբ. Տէր զօրութեանց՝ լի՛ է ամենայն երկիր փառօք նորա։
3 Ձայնակցում էին իրար եւ ասում. «Սո՛ւրբ, սո՛ւրբ, սո՛ւրբ է Զօրութիւնների Տէրը, եւ ամբողջ երկիրը լի է նրա փառքով»:
3 Եւ փոփոխակի կ’աղաղակէին ու կ’ըսէին.«Սուրբ, Սուրբ, Սո՛ւրբ է զօրքերու Տէրը. Բոլոր երկիր անոր փառքովը լեցուն է»։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 И взывали они друг ко другу и говорили: Свят, Свят, Свят Господь Саваоф! вся земля полна славы Его!
6:3 καὶ και and; even ἐκέκραγον κραζω cry ἕτερος ετερος different; alternate πρὸς προς to; toward τὸν ο the ἕτερον ετερος different; alternate καὶ και and; even ἔλεγον λεγω tell; declare ἅγιος αγιος holy ἅγιος αγιος holy ἅγιος αγιος holy κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth πλήρης πληρης full πᾶσα πας all; every ἡ ο the γῆ γη earth; land τῆς ο the δόξης δοξα glory αὐτοῦ αυτος he; him
6:3 וְ wᵊ וְ and קָרָ֨א qārˌā קרא call זֶ֤ה zˈeh זֶה this אֶל־ ʔel- אֶל to זֶה֙ zˌeh זֶה this וְ wᵊ וְ and אָמַ֔ר ʔāmˈar אמר say קָדֹ֧ושׁ׀ qāḏˈôš קָדֹושׁ holy קָדֹ֛ושׁ qāḏˈôš קָדֹושׁ holy קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service מְלֹ֥א mᵊlˌō מְלֹא fullness כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
6:3. et clamabant alter ad alterum et dicebant sanctus sanctus sanctus Dominus exercituum plena est omnis terra gloria eiusAnd they cried one to another, and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of his glory,
3. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
6:3. And they were crying out to one another, and saying: “Holy, holy, holy is the Lord God of hosts! All the earth is filled with his glory!”
6:3. And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory.
And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory:

6:3 И взывали они друг ко другу и говорили: Свят, Свят, Свят Господь Саваоф! вся земля полна славы Его!
6:3
καὶ και and; even
ἐκέκραγον κραζω cry
ἕτερος ετερος different; alternate
πρὸς προς to; toward
τὸν ο the
ἕτερον ετερος different; alternate
καὶ και and; even
ἔλεγον λεγω tell; declare
ἅγιος αγιος holy
ἅγιος αγιος holy
ἅγιος αγιος holy
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
πλήρης πληρης full
πᾶσα πας all; every
ο the
γῆ γη earth; land
τῆς ο the
δόξης δοξα glory
αὐτοῦ αυτος he; him
6:3
וְ wᵊ וְ and
קָרָ֨א qārˌā קרא call
זֶ֤ה zˈeh זֶה this
אֶל־ ʔel- אֶל to
זֶה֙ zˌeh זֶה this
וְ wᵊ וְ and
אָמַ֔ר ʔāmˈar אמר say
קָדֹ֧ושׁ׀ qāḏˈôš קָדֹושׁ holy
קָדֹ֛ושׁ qāḏˈôš קָדֹושׁ holy
קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
מְלֹ֥א mᵊlˌō מְלֹא fullness
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
6:3. et clamabant alter ad alterum et dicebant sanctus sanctus sanctus Dominus exercituum plena est omnis terra gloria eius
And they cried one to another, and said: Holy, holy, holy, the Lord God of hosts, all the earth is full of his glory,
6:3. And they were crying out to one another, and saying: “Holy, holy, holy is the Lord God of hosts! All the earth is filled with his glory!”
6:3. And one cried unto another, and said, Holy, holy, holy, [is] the LORD of hosts: the whole earth [is] full of his glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: И взывали... По-видимому, серафимы разделены были на два лика и хора, которые поочередно возглашали хвалу Богу.

Свят, т. е. отдален от всего греховного, от всякого несовершенства. Это определение, для высшего усиления, повторяется трижды, подобно тому как у Иезекииля, напр., трижды повторяется слово: низложу (Иез 21:27; ср. Иер 7:4). Но кроме этого толкования троекратного повторения слова свят, имеет свои основания и другое объяснение, очень древнее, по которому серафимы здесь изобразили тайну Святой Троицы (святой Ефрем Сирии, блаженный Иероним).

Именно у пророка Исаии есть место, доказывающее веру современной ему ветхозаветной Церкви в Троичность лиц Божества. Это место - 63: гл. ст. 9: и сл., где упоминается особо о Боге, особо об Ангеле лица Его или о Сыне Божием, и особо о Духе Святом. Отсюда следует, что и в троекратном повторении слова свят Исаия мог указать на эту великую тайну. [В Славянском переводе с 70-и текст 63:9: изложен так: Не ходатай, ниже аггел, но сам Господь спасе их, зане любит их и щадит их: сам избави их и восприят их и вознесе их во вся дни века.

Как выше указывалось, исключение из Синодального перевода слов о Высшем Совете, посланником которого является Мессия, которые есть в греческом переводе 70-и и славянском изводе, приземление его (Мессии) сущности (плод земли, вместо - семя небесное), привело к забвению многих очевидных указаний на Троическую сущность Всевышнего. Прим. ред. ].
Adam Clarke: Commentary on the Bible - 1831
6:3: Holy, holy, holy - This hymn performed by the seraphim, divided into two choirs, the one singing responsively to the other, which Gregory Nazian., Carm. 18, very elegantly calls Συμφωνον, αντιφωνον, αγγελων στασιν, is formed upon the practice of alternate singing, which prevailed in the Jewish Church from the time of Moses, whose ode at the Red Sea was thus performed, (see Exo 15:20, Exo 15:21), to that of Ezra, under whom the priests and Levites sung alternately,
"O praise Jehovah, for he is gracious;
For his mercy endureth for ever;"
Ezr 3:11. See De Sac. Poes. Hebr. Prael. xix., at the beginning.
Albert Barnes: Notes on the Bible - 1834
6:3: And one cried to another - Hebrew 'This cried to this.' That is, they cried to each other in alternate responses. One cried 'holy;' the second repeated it; then the third; and then they probably united in the grand chorus, 'Full is all the earth of his glory.' This was an ancient mode of singing or recitative among the Hebrews; see Exo 15:20-21, where Miriam is represented as going before in the dance with a timbrel, and the other females as following her, and "answering," or responding to her, Psa 136:1; compare Lowth, "on the Sacred Poetry of the Hebrews," Lect. xix.
Holy, holy, holy - The "repetition" of a name, or of an expression, three times, was quite common among the Jews. Thus, in Jer 7:4, the Jews are represented by the prophet as saying, 'the temple of the Lord, the temple of the Lord, the temple of the Lord, are these. Thus, Jer 22:29 : 'O earth, earth, earth, hear the word of the Lord;' Eze 21:27 : 'I will overturn, overturn, overturn;' see also Sa1 18:23 : 'O my son Absalom! my son, my son;' see also the repetition of the form of benediction among the Jews, Num 6:24-26 :
Jehovah bless thee and keep thee;
Jehovah make his face to shine upon thee,
And be gracious unto thee;
Jehovah lift up his countenance upon thee,
And give thee peace.
In like manner, the number "seven" is used by the Hebrews to denote a great, indefinite number; then a full or complete number; and then perfectness, completion. Thus, in Rev 1:4; Rev 3:1; Rev 4:5, the phrase, 'the seven spirits of God,' occurs as applicable to the Holy Spirit, denoting his fullness, completeness, perfection. The Hebrews usually expressed the superlative degree by the repetition of a word. Thus, Gen 14:10 : 'The vale of Siddim, pits, pits of of clay,' that is, was full of pits; see Nordheimer's "Heb. Gram." Section 822-824. The form was used, therefore, among the Jews, to denote "emphasis;" and the expression means in itself no more than 'thrice holy;' that is, supremely holy. Most commentators, however, have supposed that there is here a reference to the doctrine of the Trinity. It is not probable that the Jews so understood it; but applying to the expressions the fuller Rev_elations of the New Testament, it cannot be doubted that the words will express that. Assuming that that doctrine is true, it cannot be doubted, think, that the seraphs laid the foundation of their praise in that doctrine. That there was a distinct reference to the second person of the Trinity, is clear from what John says, Joh 12:41. No "argument" can be drawn directly from this in favor of the doctrine of the Trinity, for the repetition of such phrases thrice in other places, is merely "emphatic," denoting the superlative degree. But when the doctrine is "proved" from other places, it may be presumed that the heavenly beings were apprized of it, and that the foundation of their ascriptions of praise was laid in that. The Chaldee has rendered this, 'Holy in the highest heavens, the house of his majesty; holy upon the earth, the work of his power; holy foRev_er, and ever, and ever, is the Lord of hosts.' The whole expression is a most sublime ascription of praise to the living God, and should teach us in what manner to approach him.
The Lord of hosts - see the note at Isa 1:9.
The whole earth - Margin, 'The earth is the fulness of his glory.' All things which he has made on the earth express his glory. His wisdom and goodness, his power and holiness, are seen every where. The whole earth, with all its mountains, seas, streams, trees, animals, and people, lay the foundation of his praise. In accordance with this, the Psalmist, in a most beautiful composition, calls upon all things to praise him; see Psa 148:1-14.
Praise the Lord from the earth,
Ye dragons, and all deeps:
Fire and hail; snow and vapors;
Stormy wind fulfilling his word:
Mountains, and all hills;
Fruitful trees, and all cedars;
Beasts, and all cattle;
Creeping things, and flying fowl.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: one cried unto another: Heb. this cried to this, Exo 15:20, Exo 15:21; Ezr 3:11; Psa 24:7-10
Holy: Exo 15:11; Rev 4:8, Rev 4:9, Rev 15:3, Rev 15:4
the whole earth: etc. Heb. his glory is the fulness of the whole earth, Isa 11:9, Isa 11:10, Isa 24:16, Isa 40:5; Num 14:21; Psa 19:1-3, Psa 57:11, Psa 72:19; Hab 2:14; Zac 14:9; Eph 1:18
Carl Friedrich Keil and Franz Delitzsch
6:3
"And one cried to the other, and said, Holy, holy, holy is Jehovah of hosts: filling the whole earth is His glory." The meaning is not that they all lifted up their voice in concert at one and the same time (just as in Ps 42:8 el is not used in this sense, viz., as equivalent to C'neged), but that there was a continuous and unbroken antiphonal song. One set commenced, and the others responded, either repeating the "Holy, holy, holy," or following with "filling the whole earth is His glory." Isaiah heard this antiphonal or "hypophonal" song of the seraphim, not merely that he might know that the uninterrupted worship of God was their blessed employment, but because it was with this doxology as with the doxologies of the Apocalypse, it had a certain historical significance in common with the whole scene. God is in Himself the Holy One (kâdōsh), i.e., the separate One, beyond or above the world, true light, spotless purity, the perfect One. His glory (Câbod) is His manifested holiness, as Oetinger and Bengel express it, just as, on the other hand, His holiness is His veiled or hidden glory. The design of all the work of God is that His holiness should become universally manifest, or, what is the same thing, that His glory should become the fulness of the whole earth (Is 11:9; Num 14:21; Hab 2:14). This design of the work of God stands before God as eternally present; and the seraphim also have it ever before them in its ultimate completion, as the theme of their song of praise. But Isaiah was a man living in the very midst of the history that was moving on towards this goal; and the cry of the seraphim, in the precise form in which it reached him, showed him to what it would eventually come on earth, whilst the heavenly shapes that were made visible to him helped him to understand the nature of that divine glory with which the earth was to be filled. The whole of the book of Isaiah contains traces of the impression made by this ecstatic vision. The favourite name of God in the mouth of the prophet viz., "the Holy One of Israel" (kedosh Yisrael), is the echo of this seraphic sanctus; and the fact that this name already occurs with such marked preference on the part of the prophet in the addresses contained in Isaiah 1:2-4:5, supports the view that Isaiah is here describing his own first call. All the prophecies of Isaiah carry this name of God as their stamp. It occurs twenty-nine times (including Is 10:17; Is 43:15; Is 49:7), viz., twelve times in chapters 1-39, and seventeen times in chapters 40-66. As Luzzatto has well observed, "the prophet, as if with a presentiment that the authenticity of the second part of his book would be disputed, has stamped both parts with this name of God, 'the Holy One of Israel,' as if with his own seal." The only other passages in which the word occurs, are three times in the Psalms (Ps 71:22; Ps 78:41; Ps 89:19), and twice in Jeremiah (Jer 50:29; Jer 51:5), and that not without an allusion to Isaiah. It forms an essential part of Isaiah's distinctive prophetic signature. And here we are standing at the source from which it sprang. But did this thrice-holy refer to the triune God? Knobel contents himself with saying that the threefold repetition of the word "holy" serves to give it the greater emphasis. No doubt men are accustomed to say three times what they wish to say in an exhaustive and satisfying manner; for three is the number of expanded unity, of satisfied and satisfying development, of the key-note extended into the chord. But why is this? The Pythagoreans said that numbers were the first principle of all things; but the Scriptures, according to which God created the world in twice three days by ten mighty words, and completed it in seven days, teach us that God is the first principle of all numbers. The fact that three is the number of developed and yet self-contained unity, has its ultimate ground in the circumstance that it is the number of the trinitarian process; and consequently the trilogy (trisagion) of the seraphim (like that of the cherubim in Rev_ 4:8), whether Isaiah was aware of it or no, really pointed in the distinct consciousness of the spirits themselves to the truine God.
Geneva 1599
6:3 And one cried to another, and said, (h) Holy, holy, holy, [is] the LORD of hosts: the whole (i) earth [is] full of his glory.
(h) This often repetition signifies that the angels cannot satisfy themselves in praising God, to teach us that in all our lives we should give ourselves to the continual praise of God.
(i) His glory not only appears in the heavens but through all the world, and therefore all creatures are bound to praise him.
John Gill
6:3 And one cried unto another,.... This denotes the publicness of their ministry, and their harmony and unity in it; they answered to one another, and agreed in what they said; their preaching was not yea and nay, 2Cor 1:19,
and said, holy, holy, holy is the Lord of hosts; this expresses the subject matter of the Gospel ministry, respecting the holiness of God; all the doctrines of the Gospel are pure and holy, and have a tendency to promote holiness of heart and life, and are agreeable to the holiness of God, and in them the holiness of God in each of the divine Persons is declared; particularly the Gospel ministry affirms that there is one God, who is the Lord of hosts, of armies above and below, of angels and men; that there are three Persons in the Godhead, Father, Son, and Spirit; and that each of these three are glorious in holiness; there is the Holy Father, and the Holy Son, and the Holy Ghost, and the holiness of them is displayed in each of the doctrines of grace: the holiness of the Father appears in the choice of persons to eternal life, through sanctification of the Spirit; in the covenant of grace, which provides for the holiness of covenant ones; and in the justification of his people through Christ, and redemption by him, whereby the honour of his justice and holiness is secured: the holiness of the Son appears in his incarnation and life; in redemption from sin by him, and in satisfying for it, and justifying from it: and the holiness of the Spirit is seen in the doctrines of regeneration and sanctification, ascribed unto him.
The whole earth is full of his glory; as it was when Christ dwelt in it, wrought his miracles, and manifested forth his glory, and when his Gospel was preached everywhere by his apostles; and as it will be, more especially in the latter day, when it will be filled with the knowledge of the Lord; when the kingdoms of this world will become his, and his kingdom will be everywhere, even from sea to sea, and from the rivers to the ends of the earth; and this is what Gospel ministers declare will be: or "the fulness of the whole earth is his glory" (m); the earth is his, and all that is in it, and all declare his glory; see Rev_ 4:8.
(m) "plenitudo totius terrae gloria ejus", Montanus; "quicquid replet terram est gloria ejus", Piscator.
John Wesley
6:3 Cried - Singing in consort. Holy - This is repeated thrice, to intimate the Trinity of persons united in the Divine essence. Glory - Of the effects and demonstrations of his glorious holiness, as well as of his power, wisdom, and goodness.
Robert Jamieson, A. R. Fausset and David Brown
6:3 (Rev_ 4:8). The Trinity is implied (on "Lord," see on Is 6:1). God's holiness is the keynote of Isaiah's whole prophecies.
whole earth--the Hebrew more emphatically, the fulness of the whole earth is His glory (Ps 24:1; Ps 72:19).
6:46:4: Եւ վերացաւ դրանդն ՚ի ձայնէն զոր աղաղակէին, եւ տունն լի՛ եղեւ ծխով։
4 Կանչողների ձայնից դռան բարաւորը վեր բարձրացաւ, ու տունը լցուեց ծխով:
4 Եւ աղաղակին ձայնէն դրան սեմերուն հիմերը շարժեցան եւ տունը ծուխով լեցուեցաւ։
Եւ վերացաւ դրանդն ի ձայնէն զոր աղաղակէին, եւ տունն լի եղեւ ծխով:

6:4: Եւ վերացաւ դրանդն ՚ի ձայնէն զոր աղաղակէին, եւ տունն լի՛ եղեւ ծխով։
4 Կանչողների ձայնից դռան բարաւորը վեր բարձրացաւ, ու տունը լցուեց ծխով:
4 Եւ աղաղակին ձայնէն դրան սեմերուն հիմերը շարժեցան եւ տունը ծուխով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 И поколебались верхи врат от гласа восклицающих, и дом наполнился курениями.
6:4 καὶ και and; even ἐπήρθη επαιρω lift up; rear up τὸ ο the ὑπέρθυρον υπερθυρον from; away τῆς ο the φωνῆς φωνη voice; sound ἧς ος who; what ἐκέκραγον εκκραζω and; even ὁ ο the οἶκος οικος home; household ἐπλήσθη πληθω fill; fulfill καπνοῦ καπνος smoke
6:4 וַ wa וְ and יָּנֻ֨עוּ֙ yyānˈuʕû נוע quiver אַמֹּ֣ות ʔammˈôṯ אַמָּה cubit הַ ha הַ the סִּפִּ֔ים ssippˈîm סַף threshold מִ mi מִן from קֹּ֖ול qqˌôl קֹול sound הַ ha הַ the קֹּורֵ֑א qqôrˈē קרא call וְ wᵊ וְ and הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house יִמָּלֵ֥א yimmālˌē מלא be full עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
6:4. et commota sunt superliminaria cardinum a voce clamantis et domus impleta est fumoAnd the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke.
4. And the foundations of the thresholds were moved at the voice of him that cried, and the house was filled with smoke.
6:4. And the lintels above the hinges were shaken at the voice of the one crying out. And the house was filled with smoke.
6:4. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
And the posts of the door moved at the voice of him that cried, and the house was filled with smoke:

6:4 И поколебались верхи врат от гласа восклицающих, и дом наполнился курениями.
6:4
καὶ και and; even
ἐπήρθη επαιρω lift up; rear up
τὸ ο the
ὑπέρθυρον υπερθυρον from; away
τῆς ο the
φωνῆς φωνη voice; sound
ἧς ος who; what
ἐκέκραγον εκκραζω and; even
ο the
οἶκος οικος home; household
ἐπλήσθη πληθω fill; fulfill
καπνοῦ καπνος smoke
6:4
וַ wa וְ and
יָּנֻ֨עוּ֙ yyānˈuʕû נוע quiver
אַמֹּ֣ות ʔammˈôṯ אַמָּה cubit
הַ ha הַ the
סִּפִּ֔ים ssippˈîm סַף threshold
מִ mi מִן from
קֹּ֖ול qqˌôl קֹול sound
הַ ha הַ the
קֹּורֵ֑א qqôrˈē קרא call
וְ wᵊ וְ and
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
יִמָּלֵ֥א yimmālˌē מלא be full
עָשָֽׁן׃ ʕāšˈān עָשָׁן smoke
6:4. et commota sunt superliminaria cardinum a voce clamantis et domus impleta est fumo
And the lintels of the doors were moved at the voice of him that cried, and the house was filled with smoke.
6:4. And the lintels above the hinges were shaken at the voice of the one crying out. And the house was filled with smoke.
6:4. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: И поколебались верхи врат. - По смыслу евр. текста здесь указывается на потрясение тех углублений в стене, в которые вложены обе половины храмовых дверей. Condamin переводит: "задрожали двери на своих крюках". Потрясение это произошло от громких криков серафимов. Дым, по всей вероятности, пророк видел поднимающимся с жертвенника курений. По связи речи, этот дым мог означать молитвы серафимов к Господу: такое же значение имел дым, поднимавшийся к небу с земного алтаря при возложении священниками фимиама. Ефрем Сирин считает этот дым признаком присутствия в храме славы Господней, так как в Ветхом Завете Господь являлся во мраке и мгле, чтобы немощные люди не могли быть ослеплены сиянием Его славы (3: Цар 8:10-12).
Albert Barnes: Notes on the Bible - 1834
6:4: And the posts of the door - Margin, 'Thresholds.' There is some difficulty in the Hebrew here, but the meaning of the expression is sufficiently apparent. It means that there was a tremour, or concussion, as if by awe, or by the sound attending the cry. It is evidently a poetic expression.
The house - The temple.
Was filled with smoke - There is here, doubtless, a reference to "the cloud" that is so often mentioned in the Old Testament as the visible symbol of the Divinity; see the note at Isa 4:5. A similar appearance is recorded when Solomon dedicated the temple; Kg1 8:10; Ch2 5:13; Eze 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: posts: Eze 1:24, Eze 10:5; Amo 9:1
door: Heb. thresholds
the house: Exo 40:34; Kg1 8:10-12; Ch2 5:13, Ch2 5:14, Ch2 6:1; Psa 18:8; Rev 11:19, Rev 15:8
Carl Friedrich Keil and Franz Delitzsch
6:4
When Isaiah heard this, he stood entranced at the farthest possible distance from Him that sat upon the throne, namely, under the door of the heavenly palace or temple. What he still further felt and saw, he proceeds to relate in Is 6:4 : "And the foundations of the thresholds shook with the voice of them that cried; and the house became full of smoke." By ‛ammoth hassippim, the lxx, Vulgate, Syriac, and others understand the posts of the lintels, the supporting beams of the superliminaria, which closed the doorway at the top. But as saph is only used in other places to signify the threshold and porch (limen and vestibulum), ‛ammoth hassippim must be understood here in the (perfectly appropriate) sense of "the foundations of the thresholds" (ammâh, which bears the same relation to עם, mother, as matrix to mater, is used to denote the receptive basis into which the door-steps with their plugs were inserted, like the talmudic ammetâh derēchayyâh, the frame or box of the hand-mill (Berachoth 18b), and ammath megērah, the wood-work which runs along the back of the saw and keeps it firmly extended (Kelim 21, 3); compare the "Schraubenmutter," literally screw-mother, or female screw, which receives and holds the cylindrical screw). Every time that the choir of seraphim (הקּורא: compare such collective singulars as hâ'oreb, the ambush, in Josh 8:19; hechâlutz, of men of war, in Josh 6:7, etc.) began their song, the support of the threshold of the porch in which Isaiah was standing trembled. The building was seized with reverential awe throughout its whole extent, and in its deepest foundations: for in the blessed state beyond, nothing stands immoveable or unsusceptible in relation to the spirits there; but all things form, as it were, the accidentia of their free personality, yielding to their impressions, and voluntarily following them in all their emotions. The house was also "filled with smoke." Many compare this with the similar occurrence in connection with the dedication of Solomon's temple (3Kings 8:10); but Drechsler is correct in stating that the two cases are not parallel, for there God simply attested His own presence by the cloud of smoke behind which He concealed Himself, whereas here there was no need of any such self-attestation. Moreover, in this instance God does not dwell in the cloud and thick darkness, whilst the smoke is represented as the effect of the songs of praise in which the seraphim have joined, and not of the presence of God. The smoke arose from the altar of incense mentioned in Is 6:6. But when Drechsler says that it was the prayers of saints (as in Rev_ 5:8; Rev_ 8:3-4), which ascended to the Lord in the smoke, this is a thought which is quite out of place here. The smoke was the immediate consequence of the seraphs' song of praise.
This begins to throw a light upon the name seraphim, which may help us to decipher it. The name cannot possibly be connected with sârâph, a snake (Sanscr. sarpa, Lat. serpens); and to trace the word to a verb sâraph in the sense of the Arabic 'sarafa ('sarufa), to tower high, to be exalted, or highly honoured (as Gesenius, Hengstenberg, Hofmann, and others have done), yields a sense which does not very strongly commend itself. On the other hand, to follow Knobel, who reads shârâthim (worshippers of God), and thus presents the Lexicon with a new word, and to pronounce the word serpahim a copyist's error, would be a rash concession to the heaven-storming omnipotence which is supposed to reside in the ink of a German scholar. It is hardly admissible, however, to interpret the name as signifying directly spirits of light or fire, since the true meaning of sâraph is not urere (to burn), but Comburere (to set on fire or burn up). Umbreit endeavours to do justice to this transitive meaning by adopting the explanation "fiery beings," by which all earthly corruption is opposed and destroyed. The vision itself, however, appears to point to a much more distinctive and special meaning in the name, which only occurs in this passage of Isaiah. We shall have more to say upon this point presently.
Geneva 1599
6:4 And the posts of the door (k) moved at the voice of him that cried, and the house was filled with smoke.
(k) Which was to confirm the prophet, that it was not the voice of man: and by the smoke was signified the blindness that would come on the Jews.
John Gill
6:4 And the posts of the door moved at the voice of him that cried,.... That is, the posts of the door of the temple, as the Targum adds, where this vision was seen, as represented to the prophet. Some think this respects the earthquake in Uzziah's time, mentioned in Zech 14:5 and which they suppose was at the time he attempted to offer incense, and was smitten with leprosy; but, as Kimchi observes, this moving of the door posts was only in the vision of prophecy, and not in reality; this shaking therefore may denote either the shaking and removing of the temple service and worship, at the death of Christ, and through the preaching of the Gospel; or rather the shaking of the consciences of men by the word, which made them cry out, what shall we do to be saved?
And the house was filled with smoke; this was a token either of the burning of the temple, or of the anger of God against the Jews, Ps 18:8 or of their superstition and will worship, the cause of it, Rev_ 9:1 or of the judicial blindness and darkness they were given up unto, Is 6:9 or rather of the presence of God in his church, and with his ministers, Ex 40:3 the allusion may be to the cloud of incense that covered the mercy seat, on the day of atonement, Lev 16:13 the passage is cited on this account in the Talmud (n).
(n) T. Bab. Yoma, fol. 53. 1.
John Wesley
6:4 The posts - Together with the door itself. Such violent motions were commonly tokens of God's anger. Smoak - Which elsewhere is a token of God's presence and acceptance, but here of his anger.
Robert Jamieson, A. R. Fausset and David Brown
6:4 posts of . . . door--rather, foundations of the thresholds.
house--temple.
smoke--the Shekinah cloud (3Kings 8:10; Ezek 10:4).
6:56:5: Եւ ասեմ. Վա՛յ է ինձ՝ ես ա՛յր տառապեալ զիա՞րդ կա՛մս, հիացեալ. զի մարդ եմ՝ եւ պի՛ղծ շրթունս ունիմ, եւ ՚ի մէջ պղծաշուրթն ժողովրդեան բնակեալ եմ ես. եւ զՏէր զօրութեանց տեսի աչօք իմովք։
5 Եւ ես ասում եմ. «Վա՜յ ինձ. ես մի տառապած մարդ եմ[5]. ինչո՞ւ եմ ապշած կանգնել մնացել. չէ՞ որ ես մարդ եմ, պիղծ շուրթեր ունեմ եւ պղծաշուրթ ժողովրդի մէջ եմ ապրում, բայց ահա իմ աչքերով տեսայ Զօրութիւնների Տիրոջը»:[5] 5. Եբրայերէնում՝ որովհետեւ կորչում եմ:
5 Եւ ըսի.«Վա՜յ ինծի, ահա կը կորսուիմ. Վասն զի ես պիղծ շրթունք ունեցող մարդ մըն եմ Ու պղծաշուրթն ժողովուրդի մէջ կը բնակիմ Եւ իմ աչքերս զօրքերու Տէրը, թագաւորը տեսան»։
Եւ ասեմ. Վա՜յ է ինձ, [90]ես այր տառապեալ զիա՜րդ կամս հիացեալ``. զի մարդ եմ` եւ պիղծ շրթունս ունիմ եւ ի մէջ պղծաշուրթն ժողովրդեան բնակեալ եմ ես. [91]եւ զՏէր զօրութեանց տեսի աչօք իմովք:

6:5: Եւ ասեմ. Վա՛յ է ինձ՝ ես ա՛յր տառապեալ զիա՞րդ կա՛մս, հիացեալ. զի մարդ եմ՝ եւ պի՛ղծ շրթունս ունիմ, եւ ՚ի մէջ պղծաշուրթն ժողովրդեան բնակեալ եմ ես. եւ զՏէր զօրութեանց տեսի աչօք իմովք։
5 Եւ ես ասում եմ. «Վա՜յ ինձ. ես մի տառապած մարդ եմ[5]. ինչո՞ւ եմ ապշած կանգնել մնացել. չէ՞ որ ես մարդ եմ, պիղծ շուրթեր ունեմ եւ պղծաշուրթ ժողովրդի մէջ եմ ապրում, բայց ահա իմ աչքերով տեսայ Զօրութիւնների Տիրոջը»:
[5] 5. Եբրայերէնում՝ որովհետեւ կորչում եմ:
5 Եւ ըսի.«Վա՜յ ինծի, ահա կը կորսուիմ. Վասն զի ես պիղծ շրթունք ունեցող մարդ մըն եմ Ու պղծաշուրթն ժողովուրդի մէջ կը բնակիմ Եւ իմ աչքերս զօրքերու Տէրը, թագաւորը տեսան»։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 И сказал я: горе мне! погиб я! ибо я человек с нечистыми устами, и живу среди народа также с нечистыми устами, и глаза мои видели Царя, Господа Саваофа.
6:5 καὶ και and; even εἶπα επω say; speak ὦ ω.1 oh! τάλας ταλας I ὅτι οτι since; that κατανένυγμαι κατανυσσω pierce to ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human ὢν ειμι be καὶ και and; even ἀκάθαρτα ακαθαρτος unclean χείλη χειλος lip; shore ἔχων εχω have; hold ἐν εν in μέσῳ μεσος in the midst; in the middle λαοῦ λαος populace; population ἀκάθαρτα ακαθαρτος unclean χείλη χειλος lip; shore ἔχοντος εχω have; hold ἐγὼ εγω I οἰκῶ οικεω dwell καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king κύριον κυριος lord; master σαβαωθ σαβαωθ Tsebaoth εἶδον οραω view; see τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine
6:5 וָ wā וְ and אֹמַ֞ר ʔōmˈar אמר say אֹֽוי־ ʔˈôy- אֹוי woe לִ֣י lˈî לְ to כִֽי־ ḵˈî- כִּי that נִדְמֵ֗יתִי niḏmˈêṯî דמה be silent כִּ֣י kˈî כִּי that אִ֤ישׁ ʔˈîš אִישׁ man טְמֵֽא־ ṭᵊmˈē- טָמֵא unclean שְׂפָתַ֨יִם֙ śᵊfāṯˈayim שָׂפָה lip אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i וּ û וְ and בְ vᵊ בְּ in תֹוךְ֙ ṯôḵ תָּוֶךְ midst עַם־ ʕam- עַם people טְמֵ֣א ṭᵊmˈē טָמֵא unclean שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i יֹושֵׁ֑ב yôšˈēv ישׁב sit כִּ֗י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service רָא֥וּ rāʔˌû ראה see עֵינָֽי׃ ʕênˈāy עַיִן eye
6:5. et dixi vae mihi quia tacui quia vir pollutus labiis ego sum et in medio populi polluta labia habentis ego habito et Regem Dominum exercituum vidi oculis meisAnd I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King the Lord of hosts.
5. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
6:5. And I said: “Woe to me! For I have remained silent. For I am a man of unclean lips, and I live in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of hosts!”
6:5. Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts:

6:5 И сказал я: горе мне! погиб я! ибо я человек с нечистыми устами, и живу среди народа также с нечистыми устами, и глаза мои видели Царя, Господа Саваофа.
6:5
καὶ και and; even
εἶπα επω say; speak
ω.1 oh!
τάλας ταλας I
ὅτι οτι since; that
κατανένυγμαι κατανυσσω pierce to
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
ὢν ειμι be
καὶ και and; even
ἀκάθαρτα ακαθαρτος unclean
χείλη χειλος lip; shore
ἔχων εχω have; hold
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λαοῦ λαος populace; population
ἀκάθαρτα ακαθαρτος unclean
χείλη χειλος lip; shore
ἔχοντος εχω have; hold
ἐγὼ εγω I
οἰκῶ οικεω dwell
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
κύριον κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
εἶδον οραω view; see
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
6:5
וָ וְ and
אֹמַ֞ר ʔōmˈar אמר say
אֹֽוי־ ʔˈôy- אֹוי woe
לִ֣י lˈî לְ to
כִֽי־ ḵˈî- כִּי that
נִדְמֵ֗יתִי niḏmˈêṯî דמה be silent
כִּ֣י kˈî כִּי that
אִ֤ישׁ ʔˈîš אִישׁ man
טְמֵֽא־ ṭᵊmˈē- טָמֵא unclean
שְׂפָתַ֨יִם֙ śᵊfāṯˈayim שָׂפָה lip
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
וּ û וְ and
בְ vᵊ בְּ in
תֹוךְ֙ ṯôḵ תָּוֶךְ midst
עַם־ ʕam- עַם people
טְמֵ֣א ṭᵊmˈē טָמֵא unclean
שְׂפָתַ֔יִם śᵊfāṯˈayim שָׂפָה lip
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
יֹושֵׁ֑ב yôšˈēv ישׁב sit
כִּ֗י kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
רָא֥וּ rāʔˌû ראה see
עֵינָֽי׃ ʕênˈāy עַיִן eye
6:5. et dixi vae mihi quia tacui quia vir pollutus labiis ego sum et in medio populi polluta labia habentis ego habito et Regem Dominum exercituum vidi oculis meis
And I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King the Lord of hosts.
6:5. And I said: “Woe to me! For I have remained silent. For I am a man of unclean lips, and I live in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of hosts!”
6:5. Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7. Пророк, слыша серафимское пение, видя дрожащие двери и обоняя курение дыма, впадает в смертный страх: он видел то, что око смертного недостойно видеть, вида чего грешный человек вынести не в состоянии. Исаия чувствует с особенною горечью нечистоту своих уст, которые не могли принять участие в славословии серафимов. Поэтому-то его уста прежде всего и очищаются священным огнем с алтаря. Но, кроме того, очищаются именно уста ввиду того, что ими собственно будет служить Богу Исаия.

Страх греховного человека пред встречей с Божеством проникает все религии. Иаков, боровшийся ночью с Богом, с удивлением говорит, что он видел Бога лицом к лицу и что тем не менее душа его сохранилась - он остался жив (Быт 32:30; ср. Ис 33:20). "Спаси нас", - говорит Овидий в своей молитве к Палесу - от лицезрения Дриад, или купающейся Дианы, или Фавна, когда он среди дня прохаживается по полям (Fast. IV, 761). Смертное тело Семелы не вынесло появления Юпитера и сгорело, как сообщает тот же поэт.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. 6 Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8 Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Our curiosity would lead us to enquire further concerning the seraphim, their songs and their services; but here we leave them, and must attend to what passed between God and his prophet. Secret things belong not to us, the secret things of the world of angels, but things revealed to and by the prophets, which concern the administration of God's kingdom among men. Now here we have,
I. The consternation that the prophet was put into by the vision which he saw of the glory of God (v. 5): Then said I, Woe is me! I should have said, "Blessed art thou, who hast been thus highly favoured, highly honoured, and dignified, for a time, with the privilege of those glorious beings that always behold the face of our Father. Blessed were those eyes which saw the Lord sitting on his throne, and those ears which heard the angels' praises." And, one would think, he should have said, "Happy am I, for ever happy; nothing now shall trouble me, nothing make me blush or tremble;" but, on the contrary, he cries out, "Woe is me! for I am undone. Alas for me! I am a gone man; I shall surely die (Judges xiii. 22; vi. 22); I am silenced; I am struck dumb, struck dead." Thus Daniel, when he heard the words of the angel, became dumb, and there was no strength, no breath, left in him, Dan. x. 15, 17. Observe,
1. What the prophet reflected upon in himself which terrified him: "I am undone if God deal with me in strict justice, for I have made myself obnoxious to his displeasure, because I am a man of unclean lips." Some think he refers particularly to some rash word he had spoken, or to his sinful silence in not reproving sin with the boldness and freedom that were necessary--a sin which God's ministers have too much cause to charge themselves with, and to blush at the remembrance of. But it may be taken more generally; I am a sinner; particularly, I have offended in word; and who is there that hath not? Jam. iii. 2. We all have reason to bewail it before the Lord, (1.) That we are of unclean lips ourselves; our lips are not consecrated to God; he had not had the first-fruits of our lips (Heb. xiii. 15), and therefore they are counted common and unclean, uncircumcised lips, Exod. vi. 30. Nay, they have been polluted with sin. We have spoken the language of an unclean heart, that evil communication which corrupts good manners, and whereby many have been defiled. We are unworthy and unmeet to take God's name into our lips. With what a pure lip did the angels praise God! "But," says the prophet, "I cannot praise him so, for I am a man of unclean lips." The best men in the world have reason to be ashamed of themselves, and the best of their services, when they come into comparison with the holy angels. The angels had celebrated the purity and holiness of God; and therefore the prophet, when he reflects upon sin, calls it uncleanness; for the sinfulness of sin is its contrariety to the holy nature of God, and upon that account especially it should appear both hateful and frightful to us. The impurity of our lips ought to be the grief of our souls, for by our words we shall be justified or condemned. (2.) That we dwell among those who are so too. We have reason to lament not only that we ourselves are polluted, but that the nature and race of mankind are so; the disease is hereditary and epidemic, which is so far from lessening our guilt that it should rather increase our grief, especially considering that we have not done what we might have done for the cleansing of the pollution of other people's lips; nay, we have rather learned their way and spoken their language, as Joseph in Egypt learned the courtier's oath, Gen. xlii. 16. "I dwell in the midst of a people who by their impudent sinnings are pulling down desolating judgments upon the land, which I, who am a sinner too, may justly expect to be involved in."
2. What gave occasion for these sad reflections at this time: My eyes have seen the King, the Lord of hosts. He saw God's sovereignty to be incontestable--he is the King; and his power irresistible--he is the Lord of hosts. These are comfortable truths to God's people, and yet they ought to strike an awe upon us. Note, A believing sight of God's glorious majesty should affect us all with reverence and godly fear. We have reason to be abased in the sense of that infinite distance that there is between us and God, and our own sinfulness and vileness before him, and to be afraid of his displeasure. We are undone if there be not a Mediator between us and this holy God, 1 Sam. vi. 20. Isaiah was thus humbled, to prepare him for the honour he was now to be called to as a prophet. Note, Those are fittest to be employed for God who are low in their own eyes and are made deeply sensible of their own weakness and unworthiness.
II. The silencing of the prophet's fears by the good words, and comfortable words, with which the angel answered him, v. 6, 7. One of the seraphim immediately flew to him, to purify him, and so to pacify him. Note, God has strong consolations ready for holy mourners. Those that humble themselves in penitential shame and fear shall soon be encouraged and exalted; those that are struck down with the visions of God's glory shall soon be raised up again with the visits of his grace; he that tears will heal. Note, further, Angels are ministering spirits for the good of the saints, for their spiritual good. Here was one of the seraphim dismissed, for a time, from attending on the throne of God's glory, to be a messenger of his grace to a good man; and so well pleased was he with the office that he came flying to him. To our Lord Jesus himself, in his agony, there appeared an angel from heaven, strengthening him, Luke xxii. 43. Here is, 1. A comfortable sign given to the prophet of the purging away of his sin. The seraph brought a live coal from the altar, and touched his lips with it, not to hurt them, but to heal them--not to cauterize, but to cleanse them; for there were purifications by fire, as well as by water, and the filth of Jerusalem was purged by the spirit of burning, ch. iv. 4. The blessed Spirit works as fire, Matt. iii. 11. The seraph, being himself kindled with a divine fire, put life into the prophet, to make him also zealously affected; for the way to purge the lips from the uncleanness of sin is to fire the soul with the love of God. This live coal was taken from off the altar, either the altar of incense or that of burnt-offerings, for they had both of them fire burning on them continually. Nothing is powerful to cleanse and comfort the soul but what is taken from Christ's satisfaction and the intercession he ever lives to make in the virtue of that satisfaction. It must be a coal from his altar that must put life into us and be our peace; it will not be done with strange fire. 2. An explication of this sign: "Lo, this has touched thy lips, to assure thee of this, that thy iniquity is taken away and thy sin purged. The guilt of thy sin is removed by pardoning mercy, the guilt of thy tongue-sins. Thy corrupt disposition to sin is removed by renewing grace; and therefore nothing can hinder thee from being accepted with God as a worshipper, in concert with the holy angels, or from being employed for God as a messenger to the children of men." Those only who are thus purged from an evil conscience are prepared to serve the living God, Heb. ix. 14. The taking away of sin is necessary to our speaking with confidence and comfort either to God in prayer or from God in preaching; nor are any so fit to display to others the riches and power of gospel-grace as those who have themselves tasted the sweetness and felt the influence of that grace; and those shall have their sin taken away who complain of it as a burden and see themselves in danger of being undone by it.
III. The renewing of the prophet's mission, v. 8. Here is a communication between God and Isaiah about this matter. Those that would assist others in their correspondence with God must not themselves be strangers to it; for how can we expect that God should speak by us if we never heard him speaking to us, or that we should be accepted as the mouth of others to God if we never spoke to him heartily for ourselves? Observe here,
1. The counsel of God concerning Isaiah's mission. God is here brought in, after the manner of men, deliberating and advising with himself: Whom shall I send? And who will go for us? God needs not either to be counselled by others or to consult with himself; he knows what he will do, but thus he would show us that there is a counsel in his whole will, and teach us to consider our ways, and particularly that the sending forth of ministers is a work not to be done but upon mature deliberation. Observe, (1.) Who it is that is consulting. It is the Lord God in his glory, whom he saw upon the throne high and lifted up. It puts an honour upon the ministry that, when God would send a prophet to speak in his name, he appeared in all the glories of the upper world. Ministers are the ambassadors of the King of kings; how mean soever they are, he who sends them is great; it is God in three persons (Who will go for us? as Gen. i. 26, Let us make man), Father, Son, and Holy Ghost. They all concur, as in the creating, so in the redeeming and governing of man. Ministers are ordained in the same name into which all Christians are baptized. (2.) What the consultation is: Whom shall I send? And who will go? Some think this refers to the particular message of wrath against Israel, v. 9, 10. "Who will be willing to go on such a melancholy errand, on which they will go in the bitterness of their souls?" Ezek. iii. 14. But I rather take it more largely for all those messages which the prophet was entrusted to deliver, in God's name, to that people, in which that hardening work was by no means the primary intention, but a secondary effect of them, 2 Cor. ii. 16. Whom shall I send? intimating that the business was such as required a choice and well-accomplished messenger, Jer. xlix. 19. God now appeared, attended with holy angels, and yet asks, Whom shall I send? For he would send them a prophet from among their brethren, Heb. ii. 17. Note, [1.] It is the unspeakable favour of God to us that he is pleased to send us his mind by men like ourselves, whose terror shall not make us afraid, and who are themselves concerned in the messages they bring. Those who are workers together with God are sinners and sufferers together with us. [2.] It is a rare thing to find one who is fit to go for God, and carry his messages to the children of men: Whom shall I send? Who is sufficient? Such a degree of courage for God and concern for the souls of men as is necessary to make a man faithful, and withal such an insight into the mysteries of the kingdom of heaven as is necessary to make a man skilful, are seldom to be met with. Such an interpreter of the mind of God is one of a thousand, Job xxxiii. 23. [3.] None are allowed to go for God but those who are sent by him; he will own none but those whom he appoints, Rom. x. 15. It is Christ's work to put men into the ministry, 1 Tim. i. 12.
2. The consent of Isaiah to it: Then said I, Here am I; send me. He was to go on a melancholy errand; the office seemed to go a begging, and every body declined it, and yet Isaiah offered himself to the service. It is an honour to be singular in appearing for God, Judges v. 7. We must not say, "I would go if I thought I should have success;" but, "I will go, and leave the success to God. Here am I; send me." Isaiah had been himself in a melancholy frame (v. 5), full of doubts and fears; but now that he had the assurance of the pardon of his sin the clouds were blown over, and he was fit for service and forward to it. What he says denotes, (1.) His readiness: "Here am I, a volunteer, not pressed into the service." Behold me; so the word is. God says to us, Behold me (ch. lxv. 1), and, Here I am (ch. lviii. 9), even before we call; let us say so to him when he does call. (2.) His resolution; "Here I am, ready to encounter the greatest difficulties. I have set my face as a flint." Compare this with ch. l. 4-7. (3.) His referring himself to God: "Send me whither thou wilt; make what use thou pleasest of me. Send me, that is, Lord, give me commission and full instruction; send me, and then, no doubt, thou wilt stand by me." It is a great comfort to those whom God sends that they go for God, and may therefore speak in his name, as having authority, and be assured that he will bear them out.
Adam Clarke: Commentary on the Bible - 1831
6:5: Wo is me! for I am undone - נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God, and live; I have seen him, and must die, because I am unholy. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart.
I am undone "I am struck dumb" - נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from דום dum or דמם damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exo 4:10; Exo 6:12; Jer 1:6.
Albert Barnes: Notes on the Bible - 1834
6:5: Wo is me! - That is, I am filled with overwhelming convictions of my own unworthiness, with alarm that I have seen Yahweh.
For I am undone - Margin, 'Cut off.' Chaldee, 'I have sinned.' Septuagint, 'I am miserable, I am pierced through.' Syriac, 'I am struck dumb.' The Hebrew word may sometimes have this meaning, but it also means "to be destroyed, to be ruined, to perish;" see Hos 10:15; Zep 1:2; Hos 4:6; Isa 15:1. This is probably the meaning here, 'I shall be ruined, or destroyed.' The reason of this, he immediately states.
A man of unclean lips - This expression evidently denotes that he was a "sinner," and especially that he was unworthy either to join in the praise of a God so holy, or to deliver a message in his name. The vision; the profound worship of the seraphim; and the attendant majesty and glory, had deeply impressed him with a sense of the holiness of God, and of his own unfitness either to join in worship so holy, or to deliver the message of so pure a God. A similar effect is recorded in reference to Abraham; Gen 18:27; see also Exo 4:10, Exo 4:12; Jer 1:6. A deep consciousness of guilt, in view of the holiness and majesty of God, is also described by Job:
I have heard of thee by the hearing of the ear
But now mine eye seeth thee.
Wherefore I abhor myself,
And repent in dust and ashes.
Job 42:5-6.
An effect also remarkably similar is described in reference to the apostle Peter, Luk 5:8 : "When Simon Peter saw it (the miracle which Jesus had performed), he fell down at Jesus' knees, saying, 'Depart from me, for I am a sinful man, O Lord. '"
A people of unclean lips - A people who are unworthy to celebrate the praises of a God so pure and exalted.
Mine eyes have seen - In Exo 33:20, it is said: 'Thou canst not see my face, for there shall no man see me and live;' compare Joh 1:18; Ti1 6:16. Perhaps it was in recollection of this, that Isaiah said he was undone. It is not, however, to be understood that the prophet saw Yahweh Himself, but only the "symbol" of His presence. It was for this expression, according to the tradition of the Jews, that Manasseh took occasion to put the prophet to death; see the Introduction, Section 2.
The Lord of hosts - Yahweh of hosts. John applies this to the Lord Jesus, and this proves that he is divine; see Joh 12:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: said I: Exo 33:20; Jdg 6:22, Jdg 13:22; Job 42:5, Job 42:6; Dan 10:6-8; Hab 3:16; Luk 5:8, Luk 5:9; Rev 1:16, Rev 1:17
undone: Heb. cut off
a man: Exo 4:10, Exo 6:12, Exo 6:30; Jer 1:6; Zac 3:1-7; Mat 12:34-37; Jam 3:1, Jam 3:2
I dwell: Isa 29:13; Jer 9:3-8; Eze 2:6-8, Eze 33:31; Jam 3:6-10
mine eyes: Isa 33:17; Rev 1:5-7
Carl Friedrich Keil and Franz Delitzsch
6:5
The seer, who was at first overwhelmed and intoxicated by the majestic sight, now recovers his self-consciousness."Then said I, Woe to me! for I am lost; for I am a man of unclean lips, and I am dwelling among a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts." That a man cannot see God without dying is true in itself, and was an Old Testament conviction throughout (Ex 33:20, etc.). He must die, because the holiness of God is to the sinner a consuming fire (Is 33:14); and the infinite distance between the creature and the Creator is sufficient of itself to produce a prostrating effect, which even the seraphim could not resist without veiling their faces. Isaiah therefore regarded himself as lost (nidmēthi, like ὄλωλα, perii, a preterite denoting the fact which, although not outwardly completed, is yet effected so far as a man's own consciousness is concerned), and all the more because he himself was of unclean lips, and he was also a member of a nation of unclean lips. The unholiness of his own person was doubled, in consequence of the closeness of the natural connection, by the unholiness of the nation to which he belonged. He designates this unholiness as uncleanness of lips, because he found himself transported into the midst of choirs of beings who were praising the Lord with pure lips; and he calls the King Jehovah, because, although he had not seen Jehovah face to face, he had seen the throne, and the all-filling robe, and the seraphim who surrounded and did homage to Him that sat upon the throne; and therefore, as he had seen the heavenly King in His revealed majesty, he describes the scene according to the impression that he had received. But to stand here in front of Jehovah of hosts, the exalted King, to whom everything does homage, and to be obliged to remain mute in the consciousness of deep uncleanness, excited within him the annihilating anguish of self-condemnation. And this is expressed in the confession made by the contrite seer.
Geneva 1599
6:5 Then said I, (l) Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the LORD of hosts.
(l) He speaks this for two reasons, the one because he who was a mortal creature and therefore had more need to glorify God than the angels, did not do it, and the other because the nearer that man approaches to God, the more he knows his own sin and corruption.
John Gill
6:5 Then said I, woe is me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of sin and death he carries about with him; and partly on account of wicked men, among whom he dwells, Rom 7:24,
for I am undone; a good man cannot be undone, or be lost and perish; he is lost in Adam with the rest; in effectual calling he is made sensible of his lost and undone state; and under the power of unbelief may write bitter things against himself; but be can never perish, or be lost and undone for ever. The Targum is,
"for I have sinned;''
and his particular sin is after mentioned: some (o) render it, "for I have been silent"; as if he had not performed the duty of his office, in reproving for sin, or declaring the will of God: others (p), "for I am reduced to silence", I am forced to be silent; he could not join with the "seraphim", being conscious to himself of his vileness, and of his unworthiness to take the holy name of God into his polluted lips, as follows:
because I am a man of unclean lips; he says nothing of the uncleanness of his heart, nor of his actions; not that he was free from such impurity; but only of his lips, because it was the sin of his office that lay upon his mind, and gave him present uneasiness; there is no man but offends in words, and of all men persons in public office should be careful of what they say; godly ministers are conscious of many failings in their ministry. The Targum is,
"because I am a sinful man to reprove;''
and so unfit for it.
And I dwell in the midst of a people of unclean lips; such were the Jews, not only in Isaiah's time, but in the times of Christ and his apostles, who traduced him, as if he was a wicked person, calumniated his miracles, said he was a Samaritan, and had a devil; they taught for doctrines the commandments of men, and opposed and blasphemed the truths of the Gospel; and to live among men of a filthy speech and conversation is a concern to a good man; he is vexed and distressed hereby; he is in danger of learning their words, and of suffering with them in a common calamity.
For mine eyes have seen the King, the Lord of hosts; the same divine and glorious Person described in Is 6:1 who is no other than the Lord Christ, King of kings, and Lord of lords, King of saints, and Lord of the armies, in heaven and in earth; and a lovely sight it is to see him by faith, in the glory and beauty of his person, and in the fulness of his grace; such a sight is spiritual, saving, assimilating, appropriating, very endearing, and very glorious and delightful: wherefore it may seem strange that a sight of Christ should fill the prophet with dread; one would think he should rather have said, happy man that I am, because I have seen this glorious Person, whom to see and know is life eternal; but the reason of it is, because in this view of Christ he saw the impurity of himself, and was out of conceit with himself, and therefore cries out in the manner he does; just as in a sunbeam a man beholds those innumerable motes and atoms, which before were invisible to him. It was not because of his sight of Christ he reckoned himself undone; but because of the impurity of himself, and those among whom he dwelt, which he had a view of through his sight of Christ: his sight of Christ is given as a reason of his view of his impurity, and his impurity as the reason of his being undone in his apprehension of things. The prophet, in these his circumstances, represents a sensible sinner, under a sight and sense of his sinfulness and vileness; as the seraph in the following verses represents a Gospel minister bringing the good news of pardon, by the blood and sacrifice of Christ.
(o) "quia tacui", V. L.; so R. Joseph Kimchi. (p) "Ad silentium redactus sum", Tigurine version.
John Wesley
6:5 l am - I am a great sinner, as many other ways, so particularly by my lips. I am an unclean branch of an unclean tree; besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins. Have seen - The sight of this glorious and holy God gives me cause to fear that he is come to judgment against me.
Robert Jamieson, A. R. Fausset and David Brown
6:5 undone-- (Ex 33:20). The same effect was produced on others by the presence of God (Judg 6:22; Judg 13:22; Job 42:5-6; Lk 5:8; Rev_ 1:17).
lips--appropriate to the context which describes the praises of the lips, sung in alternate responses (Ex 15:20-21; Is 6:3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah (Is 6:9).
seen--not strictly Jehovah Himself (Jn 1:18; Ti1 6:16), but the symbol of His presence.
Lord--Hebrew, "JEHOVAH."
6:66:6: Եւ առաքեցաւ առ իս մի ՚ի սրովբէից անտի, եւ ՚ի ձեռին իւրում ունէր կայծակն. զոր առեալ ունելեօք ՚ի սեղանոյ անտի, եբե՛ր[9647] [9647] Ոմանք. ՚Ի սեղանոյն եբեր։
6 Եւ ահա ինձ ներկայացաւ սերովբէներից մէկը՝ ձեռքին կայծ բռնած, որ ունելիով վերցրել էր զոհասեղանից:
6 Բայց սերովբէներէն մէկը իմ կողմս թռաւ ու ձեռքը կրակի կայծ մը ունէր, որ սեղանէն ունելիով առած էր։
Եւ առաքեցաւ առ իս մի ի սրովբէից անտի, եւ ի ձեռին իւրում ունէր կայծակն, զոր առեալ ունելեօք ի սեղանոյ անտի:

6:6: Եւ առաքեցաւ առ իս մի ՚ի սրովբէից անտի, եւ ՚ի ձեռին իւրում ունէր կայծակն. զոր առեալ ունելեօք ՚ի սեղանոյ անտի, եբե՛ր[9647]
[9647] Ոմանք. ՚Ի սեղանոյն եբեր։
6 Եւ ահա ինձ ներկայացաւ սերովբէներից մէկը՝ ձեռքին կայծ բռնած, որ ունելիով վերցրել էր զոհասեղանից:
6 Բայց սերովբէներէն մէկը իմ կողմս թռաւ ու ձեռքը կրակի կայծ մը ունէր, որ սեղանէն ունելիով առած էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 Тогда прилетел ко мне один из Серафимов, и в руке у него горящий уголь, который он взял клещами с жертвенника,
6:6 καὶ και and; even ἀπεστάλη αποστελλω send off / away πρός προς to; toward με με me ἓν εις.1 one; unit τῶν ο the σεραφιν σεραφιν and; even ἐν εν in τῇ ο the χειρὶ χειρ hand εἶχεν εχω have; hold ἄνθρακα ανθραξ live coal ὃν ος who; what τῇ ο the λαβίδι λαβις take; get ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
6:6 וַ wa וְ and יָּ֣עָף yyˈāʕof עוף fly אֵלַ֗י ʔēlˈay אֶל to אֶחָד֙ ʔeḥˌāḏ אֶחָד one מִן־ min- מִן from הַ ha הַ the שְּׂרָפִ֔ים śśᵊrāfˈîm שָׂרָף serpent וּ û וְ and בְ vᵊ בְּ in יָדֹ֖ו yāḏˌô יָד hand רִצְפָּ֑ה riṣpˈā רִצְפָּה coal בְּ bᵊ בְּ in מֶ֨לְקַחַ֔יִם mˌelqaḥˈayim מֶלְקָחַיִם snuffers לָקַ֖ח lāqˌaḥ לקח take מֵ mē מִן from עַ֥ל ʕˌal עַל upon הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:6. et volavit ad me unus de seraphin et in manu eius calculus quem forcipe tulerat de altariAnd one of the seraphims flew to me, and in his hand was a live coal, which he had taken with the tongs off the altar.
6. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar:
6:6. And one of the Seraphims flew to me, and in his hand was a burning coal, which he had taken with tongs from the altar.
6:6. Then flew one of the seraphims unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar:
Then flew one of the seraphims unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar:

6:6 Тогда прилетел ко мне один из Серафимов, и в руке у него горящий уголь, который он взял клещами с жертвенника,
6:6
καὶ και and; even
ἀπεστάλη αποστελλω send off / away
πρός προς to; toward
με με me
ἓν εις.1 one; unit
τῶν ο the
σεραφιν σεραφιν and; even
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
εἶχεν εχω have; hold
ἄνθρακα ανθραξ live coal
ὃν ος who; what
τῇ ο the
λαβίδι λαβις take; get
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
6:6
וַ wa וְ and
יָּ֣עָף yyˈāʕof עוף fly
אֵלַ֗י ʔēlˈay אֶל to
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
מִן־ min- מִן from
הַ ha הַ the
שְּׂרָפִ֔ים śśᵊrāfˈîm שָׂרָף serpent
וּ û וְ and
בְ vᵊ בְּ in
יָדֹ֖ו yāḏˌô יָד hand
רִצְפָּ֑ה riṣpˈā רִצְפָּה coal
בְּ bᵊ בְּ in
מֶ֨לְקַחַ֔יִם mˌelqaḥˈayim מֶלְקָחַיִם snuffers
לָקַ֖ח lāqˌaḥ לקח take
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
6:6. et volavit ad me unus de seraphin et in manu eius calculus quem forcipe tulerat de altari
And one of the seraphims flew to me, and in his hand was a live coal, which he had taken with the tongs off the altar.
6:6. And one of the Seraphims flew to me, and in his hand was a burning coal, which he had taken with tongs from the altar.
6:6. Then flew one of the seraphims unto me, having a live coal in his hand, [which] he had taken with the tongs from off the altar:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: По толкованию наших церковных песнопений, огненный уголь был прообразом Господа Иисуса Христа, а клещи - рук Пресвятой Богородицы. "Огонь несешь ты, чистая; страшусь принять в объятья Младенца Бога". Так во 2-м тропаре 5-й песни канона на Сретение, говорит Симеон Богоприимец. Дальше, в 3-м тропаре, тот же старец говорит Пресвятой Деве: "ты просвещаешь меня, подавая руками, как бы клещами, Несомаго тобою".
Adam Clarke: Commentary on the Bible - 1831
6:6: A live coal - The word of prophecy, which was put into the mouth of the prophet.
From off the altar - That is, from the altar of burnt-offerings, before the door of the temple, on which the fire that came down at first from heaven (Lev 9:24; Ch2 7:1) was perpetually burning. It was never to be extinguished, Lev 6:12, Lev 6:13.
Albert Barnes: Notes on the Bible - 1834
6:6: Then flew - Isaiah is represented as standing out of the temple; the seraphim as in it.
Having a live coal - The Vulgate renders this, 'A stone.' This is, probably, the original meaning of the word; see Kg1 19:6. It at first denoted a hot stone which was used to roast meat upon. It may also mean a coal, from its resemblance to such a stone.
From off the altar - The altar of burnt-offering. This stood in the court of the priests, in front of the temple; see the notes at Mat 21:12. The fire on this altar was at first kindled by the Lord, Lev 9:24, and was kept continually burning; Lev 6:12-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: flew: Isa 6:2; Dan 9:21-23; Heb 1:7, Heb 1:14
having: etc. Heb. and in his hand a live coal, Eze 10:2; Mat 3:11; Act 2:3; Rev 8:3-5
which: Lev 16:12; Heb 9:22-26, Heb 13:10; Rev 8:3-5
Carl Friedrich Keil and Franz Delitzsch
6:6
This confession was followed by the forgiveness of his sins, of which he received an attestation through a heavenly sacrament, and which was conveyed to him through the medium of a seraphic absolution. "And one of the seraphim flew to me with a red-hot coal in his hand, which he had taken with the tongs from the altar. And he touched my mouth with it, and said, Behold, this hath touched thy lips, and thine iniquity is taken away; and so thy sin is expiated." One of the beings hovering round the Lord (there were, therefore, a large and indefinite number) flew to the altar of incense - the heavenly original of the altar of incense in the earthly temple, which was reckoned as belonging to the Most Holy Place - and took from this altar a ritzpâh, i.e., either a red-hot stone (Vulg. Calculum, Ar. radfe or radafe), or, according to the prevailing tradition, a red-hot coal (vid., râtzēph -râshaph, to scatter sparks, sparkle, or glow: syn. gacheleth), and that with a pair of tongs, because even a seraph's hand cannot touch the vessels consecrated to God, or the sacrifices that belong to Him. With this red-hot coal he flew to Isaiah, and having touched his mouth with it, i.e., that member of his body of whose uncleanness he had more especially complained (cf., Jer 1:9, where the prophet's mouth is touched by Jehovah's hand, and made eloquent in consequence), he assured him of the forgiveness of his sins, which coincided with the application of this sacramental sign. The Vav connects together what is affirmed by nâga‛ (hath touched) and sâr (a taker away) as being simultaneous; the zeh (this) points as a neuter to the red-hot coal. The future tecuppâr is a future consec., separated by Vav conversive for the purpose of bringing the subject into greater prominence; as it is practically impossible that the removal of guilt should be thought of as immediate and momentary, and the expiation as occurring gradually. The fact that the guilt was taken away was the very proof that the expiation was complete. Cipper, with the "sin" in the accusative, or governed by על, signifies to cover it up, extinguish, or destroy it (for the primary meaning, vid., Is 28:18), so that it has no existence in relation to the penal justice of God. All sinful uncleanness was burned away from the prophet's mouth. The seraph, therefore, did here what his name denotes: he burned up or burned away (Comburit). He did this, however, not by virtue of his own fiery nature, but by means of the divine fire which he had taken from the heavenly altar. As the smoke which filled the house came from the altar, and arose in consequence of the adoration offered to the Lord by the seraphim, not only must the incense-offering upon the altar and this adoration be closely connected; but the fire, which revealed itself in the smoke and consumed the incense-offering, and which must necessarily have been divine because of its expiatory power, was an effect of the love of God with which He reciprocated the offerings of the seraphim. A fiery look from God, and that a fiery look of pure love as the seraphim were sinless, had kindled the sacrifice. Now, if the fact that a seraph absolved the seer by means of this fire of love is to be taken as an illustrative example of the historical calling of the seraphim, they were the vehicles and media of the fire of divine love, just as the cherubim in Ezekiel are vehicles and media of the fire of divine wrath. For just as, in the case before us, a seraph takes the fire of love from the altar; so there, in Ezek 10:6-7, a cherub takes the fire of wrath from the throne-chariot. Consequently the cherubim appear as the vehicles and media of the wrath which destroys sinners, or rather of the divine doxa, with its fiery side turned towards the world; and the seraphim as the vehicles and media of the love which destroys sin, or of the same divine doxa with its light side towards the world.
(Note: Seraphic love is the expression used in the language of the church to denote the ne plus ultra of holy love in the creature. The Syriac fathers regarded the burning coal as the symbol of the incarnate Son of God, who is often designated in poetry as the "live or burning coal" (Kemurto denuro): DMZ. 1860, pp. 679, 681.)
Geneva 1599
6:6 Then one of the seraphims flew to me, having a live coal in his hand, [which] he had taken with the tongs from off the (m) altar:
(m) Of the burnt offerings where the fire never went out.
John Gill
6:6 Then flew one of the seraphim unto me,.... When the prophet had confessed his sin; for upon that follows the application of pardon; and when the seraph, or minister of the Gospel, had an order from the Lord to publish the doctrine of it: it is God's act alone to forgive sin; it is the work of his ministers to preach forgiveness of sin, and that to sensible sinners; who when they are made sensible of sin, and distressed with it, the Lord takes notice of them, and sends messengers to them, to comfort them, by acquainting them that their iniquity is forgiven; who go on such an errand cheerfully and swiftly; and though they do not know the particular person, yet the Lord directs their ministration to him, and makes it effectual.
Having a live coal in his hand: by which is meant the word of God, comparable to fire, and to a burning coal of fire, Jer 23:29 for the light and heat which it gives both to saints and sinners, and for its purity and purifying nature:
which he had taken with the tongs from off the altar; of burnt offering, where the fire was always burning; which was a type of Christ, and his sacrifice; and this shows what particular doctrine of the word it was the seraph or Gospel minister took, and delivered in this visionary way; it was the doctrine of pardon, founded upon the sacrifice and satisfaction of Christ. To this sense of the words the Targum agrees, which paraphrases them thus,
"and there flew to me one of the ministers, and in his mouth a word which he received from his Shechinah, upon the throne of glory, in the highest heavens, above the altar,''
See Rev_ 14:6.
John Wesley
6:6 Flew - By God's command. A coal - Both a token and an instrument of purification. The altar - Of burnt - offering.
Robert Jamieson, A. R. Fausset and David Brown
6:6 unto me--The seraph had been in the temple, Isaiah outside of it.
live coal--literally, "a hot stone," used, as in some countries in our days, to roast meat with, for example, the meat of the sacrifices. Fire was a symbol of purification, as it takes the dross out of metals (Mal 3:2-3).
the altar--of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Lev 9:24), and was kept continually burning.
6:76:7: մերձեցո՛յց ՚ի բերան իմ, եւ ասէ. Ահաւասիկ մերձեցաւ ա՛յդ ՚ի շրթունս քո, եւ հանցէ զանօրէնութիւնս քո, եւ զմեղս քո սրբեսցէ՛ ՚ի քէն[9648]։ [9648] Այլք. Ահաւադիկ մերձե՛՛։
7 Բերեց մօտեցրեց իմ բերանին եւ ասաց. «Ահա մօտեցրի քո շուրթերին. դա կը հանի քո անօրէնութիւնները, եւ քո մեղքերը կը սրբի քեզնից»:
7 Եւ բերնիս դպցնելով՝ ըսաւ.«Ահա ասիկա քու շրթունքներուդ դպաւ Ու քու անօրէնութիւնդ վերցուեցաւ Եւ մեղքիդ քաւութիւն եղաւ»։
եբեր մերձեցոյց ի բերան իմ, եւ ասէ. Ահաւադիկ մերձեցաւ այդ ի շրթունս քո, եւ հանցէ զանօրէնութիւնս քո, եւ զմեղս քո սրբեսցէ ի քէն:

6:7: մերձեցո՛յց ՚ի բերան իմ, եւ ասէ. Ահաւասիկ մերձեցաւ ա՛յդ ՚ի շրթունս քո, եւ հանցէ զանօրէնութիւնս քո, եւ զմեղս քո սրբեսցէ՛ ՚ի քէն[9648]։
[9648] Այլք. Ահաւադիկ մերձե՛՛։
7 Բերեց մօտեցրեց իմ բերանին եւ ասաց. «Ահա մօտեցրի քո շուրթերին. դա կը հանի քո անօրէնութիւնները, եւ քո մեղքերը կը սրբի քեզնից»:
7 Եւ բերնիս դպցնելով՝ ըսաւ.«Ահա ասիկա քու շրթունքներուդ դպաւ Ու քու անօրէնութիւնդ վերցուեցաւ Եւ մեղքիդ քաւութիւն եղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 и коснулся уст моих и сказал: вот, это коснулось уст твоих, и беззаконие твое удалено от тебя, и грех твой очищен.
6:7 καὶ και and; even ἥψατο απτομαι grasp; touch τοῦ ο the στόματός στομα mouth; edge μου μου of me; mine καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἥψατο απτομαι grasp; touch τοῦτο ουτος this; he τῶν ο the χειλέων χειλος lip; shore σου σου of you; your καὶ και and; even ἀφελεῖ αφαιρεω take away τὰς ο the ἀνομίας ανομια lawlessness σου σου of you; your καὶ και and; even τὰς ο the ἁμαρτίας αμαρτια sin; fault σου σου of you; your περικαθαριεῖ περικαθαριζω cleanse; purge away
6:7 וַ wa וְ and יַּגַּ֣ע yyaggˈaʕ נגע touch עַל־ ʕal- עַל upon פִּ֔י pˈî פֶּה mouth וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּ֛ה hinnˈē הִנֵּה behold נָגַ֥ע nāḡˌaʕ נגע touch זֶ֖ה zˌeh זֶה this עַל־ ʕal- עַל upon שְׂפָתֶ֑יךָ śᵊfāṯˈeʸḵā שָׂפָה lip וְ wᵊ וְ and סָ֣ר sˈār סור turn aside עֲוֹנֶ֔ךָ ʕᵃwōnˈeḵā עָוֹן sin וְ wᵊ וְ and חַטָּאתְךָ֖ ḥaṭṭāṯᵊḵˌā חַטָּאת sin תְּכֻפָּֽר׃ tᵊḵuppˈār כפר cover
6:7. et tetigit os meum et dixit ecce tetigit hoc labia tua et auferetur iniquitas tua et peccatum tuum mundabiturAnd he touched my mouth, and said: Behold this hath touched thy lips, and thy iniquities shall be taken away, and thy sin shall be cleansed.
7. and he touched my mouth with it, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
6:7. And he touched my mouth, and he said, “Behold, this has touched your lips, and so your iniquities will be taken away, and your sin will be cleansed.”
6:7. And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged:

6:7 и коснулся уст моих и сказал: вот, это коснулось уст твоих, и беззаконие твое удалено от тебя, и грех твой очищен.
6:7
καὶ και and; even
ἥψατο απτομαι grasp; touch
τοῦ ο the
στόματός στομα mouth; edge
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἥψατο απτομαι grasp; touch
τοῦτο ουτος this; he
τῶν ο the
χειλέων χειλος lip; shore
σου σου of you; your
καὶ και and; even
ἀφελεῖ αφαιρεω take away
τὰς ο the
ἀνομίας ανομια lawlessness
σου σου of you; your
καὶ και and; even
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
σου σου of you; your
περικαθαριεῖ περικαθαριζω cleanse; purge away
6:7
וַ wa וְ and
יַּגַּ֣ע yyaggˈaʕ נגע touch
עַל־ ʕal- עַל upon
פִּ֔י pˈî פֶּה mouth
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּ֛ה hinnˈē הִנֵּה behold
נָגַ֥ע nāḡˌaʕ נגע touch
זֶ֖ה zˌeh זֶה this
עַל־ ʕal- עַל upon
שְׂפָתֶ֑יךָ śᵊfāṯˈeʸḵā שָׂפָה lip
וְ wᵊ וְ and
סָ֣ר sˈār סור turn aside
עֲוֹנֶ֔ךָ ʕᵃwōnˈeḵā עָוֹן sin
וְ wᵊ וְ and
חַטָּאתְךָ֖ ḥaṭṭāṯᵊḵˌā חַטָּאת sin
תְּכֻפָּֽר׃ tᵊḵuppˈār כפר cover
6:7. et tetigit os meum et dixit ecce tetigit hoc labia tua et auferetur iniquitas tua et peccatum tuum mundabitur
And he touched my mouth, and said: Behold this hath touched thy lips, and thy iniquities shall be taken away, and thy sin shall be cleansed.
6:7. And he touched my mouth, and he said, “Behold, this has touched your lips, and so your iniquities will be taken away, and your sin will be cleansed.”
6:7. And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Очистительное действие должен был оказать горящий уголь, как уголь, взятый с алтаря Божия. Здесь в переносном смысле указывалось на очистительную силу благодати Божией; которая попаляет, как огонь, все нечистое в человеке.

Беззаконие и грех - твои грехи.
Albert Barnes: Notes on the Bible - 1834
6:7: And he laid it upon my mouth - Margin, 'And he caused it to touch my mouth.' This is the more correct rendering. It was a slight, momentary touch, sufficient merely to be a "sign or token" that he was cleansed.
Thine iniquity is taken away - That is, whatever obstacle there existed to your communicating the message of God to this people, arising from your own consciousness of unworthiness, is taken away. You are commissioned to bear that message, and your own consciousness of guilt should not be a hinderance. To understand this, it should be remembered that "fire," among the orientals, has been always regarded as an emblem of "purifying." Thus the Sabeans, the followers or Zoroaster in Persia, worshipped "fire," as the emblem of a pure divinity; see Mal 3:2-3; compare Mat 3:2. Every minister of the gospel, though conscious of personal unworthiness and unfitness, should yet go freely and cheerfully to his work, if he has evidence that he is called and commissioned by God. "Is purged." Is purified, is removed - תכפר tekupâ r from כפר kâ phar, "to cover, to overlay;" then to make an atonement for, to expiate, to cover sin, to pardon it, to affect or to procure forgiveness; and then to purify in general, to make whole; compare the note at Isa 43:3. This does not mean, that the fire from the altar had any physical effect to purify him from sin, but that it was "emblematic" of such a purifying; and probably, also, the fact that it was taken from the altar of sacrifice, was to him an indication that he was pardoned through the "atonement," or expiation there made. The Jews expected pardon in no other mode than by sacrifice; and the offering on their altar pointed to the great sacrifice which was to be made on the cross for the sins of human beings. There is here a beautiful "union" of the truths respecting sacrifice. The great doctrine is presented that it is only by sacrifice that sin can be pardoned; and the Messiah, the sacrifice himself, is exhibited as issuing the commission to Isaiah to go and declare his message to people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: he laid it upon: Heb. caused it to touch, Jer 1:9; Dan 10:16
thine iniquity: Isa 43:25, Isa 53:5, Isa 53:10; Mat 9:2; Heb 9:13, Heb 9:14; Jo1 1:7, Jo1 2:1, Jo1 2:2
Geneva 1599
6:7 And he laid [it] upon my mouth, and said, Lo, this hath touched thy lips; and thy iniquity is taken away, and thy (n) sin purged.
(n) This declares that man cannot render due obedience to God, till he has purged us.
John Gill
6:7 And he laid it upon my mouth,.... Because he had complained of the impurity of his lips, and that his mouth might take in by faith this comfortable doctrine of pardon, and it might be filled with praise and thankfulness; it denotes the ministration of the Gospel, as a means of the application of pardoning grace:
and said, lo, this hath touched thy lips; this coal, as a symbol of the word; the particle "lo", or "behold", is prefixed to this declaration, as requiring attention to a matter of importance, and as expressing something wonderful, and declaring something sure and certain; all which the pardon of sin is, and which is spoken of without a figure in the next words:
and thine iniquity is taken away: which was abominable in his sight; a burden to him, and the cause of his distress; even all his iniquity, and particularly the iniquity of his lips he had been mourning over, and confessing; this was taken away, as by the sacrifice of Christ, from the sight of God, so from his own conscience, by the application of pardon:
and thy sin purged; or "atoned for", or "covered" (q); which is done meritoriously, only by the blood and sacrifice of Christ; and in a way of application by the Spirit of God, through a promise, and by the ministry of the word; which latter is here meant. The Targum is,
"and he disposed "it" in my mouth; and said, lo, I have put the words of my prophecy in thy mouth, and thine iniquities are removed, and thy sins are expiated, or forgiven.''
(q) "expiatur", Junius & Tremellius, Cocceius; "expiabitur", Montanus, Piscator; "proprie tegere". Forerius.
John Wesley
6:7 Laid it - So as only to touch my lips, and not to burn them; which God could easily effect. Lo - This is a sign that I have pardoned and purged the uncleanness of thy lips.
Robert Jamieson, A. R. Fausset and David Brown
6:7 mouth . . . lips--(See on Is 6:5). The mouth was touched because it was the part to be used by the prophet when inaugurated. So "tongues of fire" rested on the disciples (Acts 2:3-4) when they were being set apart to speak in various languages of Jesus.
iniquity--conscious unworthiness of acting as God's messenger.
purged--literally, "covered," that is, expiated, not by any physical effect of fire to cleanse from sin, but in relation to the altar sacrifices, of which Messiah, who here commissions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrifice sin can be pardoned.
6:86:8: Եւ լուայ զբարբառ Տեառն որ ասէր. Զո՞ առաքեցից ※ եւ կամ ո՞վ երթիցէ առ այն ժողովուրդ։ Եւ ասեմ. Ահաւասիկ ես՝ առաքեա՛ զիս[9649]։ [9649] Ոմանք. Եւ կամ ո՞ երթիցէ։
8 Եւ լսեցի Տիրոջ ձայնը, որն ասում էր. «Ո՞ւմ ուղարկեմ, եւ կամ ո՞վ կը գնայ այդ ժողովրդի մօտ»: Ու ես ասացի. «Ահաւասիկ ես, ի՛նձ ուղարկիր»:
8 Ետքը լսեցի Տէրոջը ձայնը, որ ըսաւ.«Ո՞վ ղրկեմ եւ մեզի համար ո՞վ պիտի երթայ»։Ու ես ըսի. «Ահաւասիկ ես. զի՛ս ղրկէ»։
Եւ լուայ զբարբառ Տեառն որ ասէր. Զո՞ առաքեցից եւ կամ ո՞վ երթիցէ [92]առ այն ժողովուրդ``: Եւ ասեմ. Ահաւասիկ ես, առաքեա զիս:

6:8: Եւ լուայ զբարբառ Տեառն որ ասէր. Զո՞ առաքեցից ※ եւ կամ ո՞վ երթիցէ առ այն ժողովուրդ։ Եւ ասեմ. Ահաւասիկ ես՝ առաքեա՛ զիս[9649]։
[9649] Ոմանք. Եւ կամ ո՞ երթիցէ։
8 Եւ լսեցի Տիրոջ ձայնը, որն ասում էր. «Ո՞ւմ ուղարկեմ, եւ կամ ո՞վ կը գնայ այդ ժողովրդի մօտ»: Ու ես ասացի. «Ահաւասիկ ես, ի՛նձ ուղարկիր»:
8 Ետքը լսեցի Տէրոջը ձայնը, որ ըսաւ.«Ո՞վ ղրկեմ եւ մեզի համար ո՞վ պիտի երթայ»։Ու ես ըսի. «Ահաւասիկ ես. զի՛ս ղրկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 И услышал я голос Господа, говорящего: кого Мне послать? и кто пойдет для Нас? И я сказал: вот я, пошли меня.
6:8 καὶ και and; even ἤκουσα ακουω hear τῆς ο the φωνῆς φωνη voice; sound κυρίου κυριος lord; master λέγοντος λεγω tell; declare τίνα τις.1 who?; what? ἀποστείλω αποστελλω send off / away καὶ και and; even τίς τις.1 who?; what? πορεύσεται πορευομαι travel; go πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he καὶ και and; even εἶπα επω say; speak ἰδού ιδου see!; here I am εἰμι ειμι be ἐγώ εγω I ἀπόστειλόν αποστελλω send off / away με με me
6:8 וָ wā וְ and אֶשְׁמַ֞ע ʔešmˈaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֤ול qˈôl קֹול sound אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord אֹמֵ֔ר ʔōmˈēr אמר say אֶת־ ʔeṯ- אֵת [object marker] מִ֥י mˌî מִי who אֶשְׁלַ֖ח ʔešlˌaḥ שׁלח send וּ û וְ and מִ֣י mˈî מִי who יֵֽלֶךְ־ yˈēleḵ- הלך walk לָ֑נוּ lˈānû לְ to וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say הִנְנִ֥י hinnˌî הִנֵּה behold שְׁלָחֵֽנִי׃ šᵊlāḥˈēnî שׁלח send
6:8. et audivi vocem Domini dicentis quem mittam et quis ibit nobis et dixi ecce ego sum mitte meAnd I heard the voice of the Lord, saying: Whom shall I send? and who shall go for us? And I said: Lo, here am I, send me.
8. And I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then I said, Here am I; send me.
6:8. And I heard the voice of the Lord, saying: “Whom shall I send?” and, “Who will go for us?” And I said: “Here I am. Send me.”
6:8. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me:

6:8 И услышал я голос Господа, говорящего: кого Мне послать? и кто пойдет для Нас? И я сказал: вот я, пошли меня.
6:8
καὶ και and; even
ἤκουσα ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
κυρίου κυριος lord; master
λέγοντος λεγω tell; declare
τίνα τις.1 who?; what?
ἀποστείλω αποστελλω send off / away
καὶ και and; even
τίς τις.1 who?; what?
πορεύσεται πορευομαι travel; go
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
καὶ και and; even
εἶπα επω say; speak
ἰδού ιδου see!; here I am
εἰμι ειμι be
ἐγώ εγω I
ἀπόστειλόν αποστελλω send off / away
με με me
6:8
וָ וְ and
אֶשְׁמַ֞ע ʔešmˈaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֤ול qˈôl קֹול sound
אֲדֹנָי֙ ʔᵃḏōnˌāy אֲדֹנָי Lord
אֹמֵ֔ר ʔōmˈēr אמר say
אֶת־ ʔeṯ- אֵת [object marker]
מִ֥י mˌî מִי who
אֶשְׁלַ֖ח ʔešlˌaḥ שׁלח send
וּ û וְ and
מִ֣י mˈî מִי who
יֵֽלֶךְ־ yˈēleḵ- הלך walk
לָ֑נוּ lˈānû לְ to
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
הִנְנִ֥י hinnˌî הִנֵּה behold
שְׁלָחֵֽנִי׃ šᵊlāḥˈēnî שׁלח send
6:8. et audivi vocem Domini dicentis quem mittam et quis ibit nobis et dixi ecce ego sum mitte me
And I heard the voice of the Lord, saying: Whom shall I send? and who shall go for us? And I said: Lo, here am I, send me.
6:8. And I heard the voice of the Lord, saying: “Whom shall I send?” and, “Who will go for us?” And I said: “Here I am. Send me.”
6:8. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here [am] I; send me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13. Почувствовав себя чистым, Исаия охотно вызывается на служение делу проповеди, когда слышат вопрос Всевышнего о том, кто желает пойти к народу еврейскому. Бог снисходит к его желанию и посылает его проповедником к народу, но при этом предрекает ему неудачу его пророческой деятельности. Его слово не обратит народ на истинный путь, а еще более ожесточит во грехе. На вопрос пророка, доколе народ пребудет в таком состоянии, Бог отвечает, что спасение дано будет народу не прежде, чем он испытает все ужасы вражеского нашествия и даже пленение, отведение в чужую землю. Последняя десятина народа будет уничтожена, доколе гордый дуб, т. е. народ израильский не пропадет вовсе.

Вопросом Своим Господь вызывает и ободряет Исаию к заявлению своей готовности послужить Господу. Для нас, т. е. "для Меня и для окружающих Меня", как объясняют это выражение почти все новые западные толкователи на основании 3: Цар 22:19: и Пс 88:7. [Безосновательно предполагать, что у Господа могли быть основания приравнивать к себе окружающих его небесных чинов. Слово "Нас" предполагает одинаковую иерархическую зависимость. Прим. ред. ] Некоторые древние церковные писатели видели в этом выражении намек на Троичность Лиц в Божестве (блаженный Иероним), но в их толковании является непонятным то обстоятельство, что Бог сначала говорит в единственном числе (кого пошлю?), а потом во множественном (для нас). [Толкование Иеронима вполне разъясняемо в силу православного Символа Веры - Верую во единаго Бога Отца... И в Духа Святаго, иже от Отца исходящего, со Отцем и Сыном спокланяема... Опять-таки это вполне понятно при упоминании о Мессии - посланнике Высшего Совета. Прим. ред. ] Между тем при первом толковании действительно посылающим является один Бог, как Владыка, а действовать пророк будет пред лицом всех, явившихся ему, интересы коих тожественны с целями, какие имеет Бог.
Albert Barnes: Notes on the Bible - 1834
6:8: The voice of the Lord - Hebrew: "The voice of Yahweh." He had before been addressed by one of the seraphim.
Whom shall I send, and who will go for us? - The change of number here, from the singular to the plural, is very remarkable. Jerome, on this place, says that it indicates the 'sacrament' of the Trinity. The Septuagint renders it, 'whom shall I send, and who will go to this people?' The Chaldee, 'whom shall I send to prophesy, and who will go to teach?' The Syriac, 'whom shall I send, and who will go?' The Arabic has followed the Septuagint. The use of the plural pronouns "we and us," as applicable to God, occurs several times in the Old Testament. Thus, Gen 1:26 : 'And God said, Let us make man in our image;' Gen 11:6-7 : 'And Jehovah said, Go to, let us go down, and there confound their language.' Such a use of the name of God in the plural is very common, but it is not clear that there is a reference to the doctrine of the Trinity. In some cases, it is evident that it cannot have such a reference, and that no "argument" can be drawn from the use of that plural form in favor of such a doctrine.
Thus, in Isa 19:4, the expression 'a cruel lord,' is in the Hebrew in the plural, yet evidently denoting but one. The expression translated 'the most Holy One,' or 'the Holy,' is in the plural in Pro 9:10; Pro 30:3. In Sa1 19:13, Sa1 19:16, the plural form is applied to a "household god," or an image; and the plural form is applied to God in Job 30:25, 'my Makers' (Hebrew); Ecc 12:1, 'thy Creators' (Heb,); Psa 121:5, 'Yahweh is thy keepers' (Hebrew); see also Isa 54:5; Isa 22:2; Isa 43:5; Isa 62:5. This is called by grammarians pluralis excellentice, or the plural form indicating majesty or honor. It is, in all countries, used in reference to kings and princes; and as God often represents himself as a "king" in the Scriptures, and speaks in the language that was usually applied to kings in oriental countries, no argument can be drawn from expressions like these in defense of the doctrine of the Trinity. There are unanswerable arguments enough in support of that doctrine, without resorting to those which are of doubtful authority.
That there are clearer intimations of the doctrines of the Trinity, than that contained in this and similar texts, is indubitable; but we must not set aside the early and somewhat obscure intimations of a doctrine, simply because it comes afterward to be exhibited with more fulness. Such is the plan of Rev_elation; and, instead of despising early announcements, or deeming them useless, because better "proofs" of the doctrine in question can be found, we ought to admire the wisdom and goodness of God in this gradual development of truth. The same interest belongs to the work of thus tracing the rise and progress of truth in the Bible, as belongs to that of him who traces rivers to their fountain head, and proves that, far up amid mountains all but inaccessible, rises the tiny stream, on whose broad waters, as it nears the sea, navies float in proud array. No more visible, in its earlier outflowings, is this doctrine of the Trinity; yet by and by it is the element on which Christianity doats, and in which it lives and moves. Thus we see the unity and harmony of Rev_elation in 11 ages; the doctrine is the same; the degree of manifestation only is different. The necessity of preserving and exhibiting this unity, gives to these early intimations an unspeakable importance; though some, through an excess of candor, would abandon them to the enemy. This text, and its parallels, Gen 1:26; Gen 3:22; Gen 11:7, exhibit the Trinity in Rev_elation's dawn indistinctly - partially disclosed - Rev_ealing only a "plurality" of persons. As the light increases, the "three" persons are seen moving under the lifting shadows, until, in the New Testament, baptism is commanded in the name of the Father, Son, and Holy Spirit; and the existence and functions of each person are clearly unfolded.
The problem is, to account for the use of the plural number in these passages, consistently with the unity of God. The doctrine of the Trinity seems to furnish an easy and beautiful solution; but this solution has been rejected, not by Unitarians only, but by Trinitarians not a few. Various hypotheses have been offered: as, that in the creation of man Gen 1:26, God associated with himself the heavens and the earth; or, that he consulted with angels; or, meant simply to indicate the importance of the work; or, perhaps, to supply a lesson of deliberation! These crudities are by most, however, long ago abandoned as untenable; and the solution most generally approved by such as reject that of the Trinity, is that furnished by an appeal to the "style of majesty." Oriental princes, it is alleged, from the most ancient times, used the plural number in publishing their decrees; and such is the style of royalty to this day. But, unfortunately for this theory, there is no evidence whatever that ancient potentates employed this style. "The use of the plural number by kings and princes, is quite a modern invention." The Bible does not furnish any example of it. Nor is there any evidence that God himself, on especially solemn occasions, keeping out of sight, of course, the text in question, used such style; there is abundant evidence to the contrary, the singular number being used by Yahweh in the most sublime and awful declarations.
Besides this strange use of the plural number on the part of God himself, plural names (אלהים 'elohı̂ ym, אדנים 'ă dô nâ yı̂ m) are frequently given to him by the writers of the Bible; the instances in which these names occur in the singular form, are the exceptions. The name usually rendered "God" in the English Bible, is almost invariably plural - אלהים 'elohı̂ ym, Gods. That these plural forms are used of idols, as well as of the true God, is admitted; but as the special names of the true God came, in process of time, to be applied to idols, so would the special "form" of these names, and to tell us that these forms "are" so applied, is quite beside the question. We wish to know why, originally, such forms were applied to the "true" God; and it is no answer to tell us they are also applied to idols. 'There is nothing more wonderful in the name being so used in the plural form, than in its being so used at all.
The same principle which accounts for the name God being given to pagan deities at all, will equally well account for its being given to them in the particular form in which it is applied to the true God.' - "Wardlaw." This is pointed and decisive; and renders it needless to speculate here on the mode in which the name, or the plural form of it, came to be transferred to false gods, or great men. On this point, see Dr. John Pye Smith's "Scripture testimony to the Messiah." It is further remarkable, that these plural appellatives are, for the most part combined with verbs and adjectives in the singular number; as, 'Gods (he) created,' Gen 1:1; and with plural adjuncts but rarely. Now, the ordinary rule of grammar might have been followed invariably, as well as in these few instances, or the departures from it might have been but few in number. That this is not the case, implies the existence of some very cogent reason, and cannot be regarded as the result, merely, of accident.
To account for the use of these plural names, our author has recourse to what is called the pluralis majestaticus, or excellentiae, according to which, nouns of dignity and majesty, in Hebrew, are said to be used in the plural form. But the existence of this pluralis majestaticus has never been proved. Its defense is now abandoned by the most skillful grammarians. Ewald repudiates it. And it is not a little remarkable, that some of the examples most relied on for proof of this "dignified plural," are found, on examination, to possess nothing of the dignity, while more exact scholarship has reduced their plurality also. The examples alluded to, are, Exo 21:29, Exo 21:34; Exo 22:10, Exo 22:13; Isa 1:3; where the supposed plural form denotes the owner of oxen, of sheep, and of asses! - fit parties, doubtless, to be honored with the pluralis majestaticus. In truth, leaving out of view the plural appellatives applied to the Deity, that is, the appellatives in question, and which, therefore, cannot be adduced, there is no evidence whatever of this pretended rule. Had any rule of the kind existed, we should, without doubt, have found it exemplified, when kings, princes, nobles, generals, priests, and prophets figure on the sacred pages. That the pluralis excellentiae is not applied to them, is sufficient proof of its nonexistence; and should dispose rational and candid inquirers to acquiesce in the solution of the grammatical anomalies we have been considering, that is furnished by the doctrine of Trinity in Unity - the solution which, to say the least of it, is beset with fewest difficulties.
The language here idicates the "design" for which this vision was shown to Isaiah. It was to commission him to exhibit truth that would be extremely unpleasant to the nation, and that would have the certain effect of hardening their hearts. In view of the nature and effect of this message, God is represented as inquiring who would be willing to undertake it? Who had courage enough to do it? Who would risk his life? And it indicates, perhaps, that there were "few" in the nation who would be willing to do it, and that it was attended with self-denial and danger.
Here am I - This shows at once his confidence in God, and his zeal. He had been qualified for it by the extraordinary commission, and he was now ready to bear the message to his countrymen. In this attitude "we" should stand, prompt to deliver "any" message that God shall entrust to our hands, and to engage in "any" service that he calls on us to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: I heard: Gen 3:8-10; Deu 4:33-36; Eze 1:24, Eze 10:5; Act 28:25-28
Whom: Exo 4:10-13; Kg1 22:20; Act 22:21, Act 26:16, Act 26:17
us: Gen 1:26, Gen 3:22, Gen 11:7
Then: Mat 4:20-22; Act 20:24; Eph 3:8
Here am I: Heb. Behold me, Isa 65:1
Carl Friedrich Keil and Franz Delitzsch
6:8
When Isaiah had been thus absolved, the true object of the heavenly scene was made apparent."Then I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then I said, Behold me here; send me!" The plural "for us" (lânu) is not to be accounted for on the ground that, in a case of reflection or self-consultation, the subject also stands as the object in antithesis to itself (as Hitzig supposes); nor is it a pluralis majestatis, as Knobel maintains; nor is the original abstract signification of the plural hinted at, as Meier thinks. The plural is no doubt used here with reference to the seraphim, who formed, together with the Lord, one deliberative council (sōd kedoshim, Ps 89:8), as in 3Kings 22:19-22; Dan 4:14, etc.; just as, from their very nature as "sons of God" (b'nē Hâ-elohim), they made one family with God their Creator (vid., Eph 3:15), all linked so closely together that they themselves could be called Elohim, like God their Creator, just as in 1Cor 12:12 the church of believers is called Christos, like Christ its head. The task for which the right man was sought was not merely divine, but heavenly in the broadest sense: for it is not only a matter in which God Himself is interested, that the earth should become full of the glory of God, but this is also an object of solicitude to the spirits that minister unto Him. Isaiah, whose anxiety to serve the Lord was no longer suppressed by the consciousness of his own sinfulness, no sooner heard the voice of the Lord, than he exclaimed, in holy self-consciousness, "Behold me here; send me." It is by no means a probable thing, that he had already acted as a messenger of God, or held the office of prophet. For if the joy, with which he offered himself here as the messenger of God, was the direct consequence of the forgiveness of sins, of which he had received the seal; the consciousness of his own personal sinfulness, and his membership in a sinful nation, would certainly have prevented him thereto from coming forward to denounce judgment upon that nation. And as the prophetic office as such rested upon an extraordinary call from God, it may fairly be assumed, that when Isaiah relates so extraordinary a call as this, he is describing the sealing of his prophetic office, and therefore his own first call.
John Gill
6:8 Also I heard the voice of the Lord,.... The Targum renders it, the voice of the Word of the Lord, as if it was the second Person, the Word, that was heard speaking; but it seems rather to be the voice of the first Person, the Father:
saying, Whom shall I send? to the people of Israel, to reprove them for their blindness and stupidity, and to threaten them, and foretell unto them their ruin and destruction; intimating that it was a difficult thing to pitch upon a proper person; and that there were but few that were fit to go on such an errand: this is spoken after the manner of men; otherwise the Lord knew whom to send, and whom he would send; and could easily qualify anyone he pleased, and send with such a message:
and who will go for us? not directing his discourse to the seraphim, as Aben Ezra and Kimchi; as if he consulted with them: for who of all the creatures is the Lord's counsellor? but to the Son and Spirit, who it is certain were concerned in this mission; for the following words were said when Isaiah saw the glory of Christ, and spake of him, Jn 12:41 and they are expressly attributed to the Holy Ghost in Acts 28:25 the Septuagint and Arabic versions, instead of "for us", read "unto this people"; and the Targum is,
"whom shall I send to prophesy? and who will go to teach?''
then said I, here am I, send me: for he who before thought himself undone, and unworthy to be employed in the service of God, now having a discovery and application of pardoning grace, freely offers himself to God: this shows the true nature and effect of an application of pardon; it gives a man freedom and boldness in the presence of God, and stimulates to a ready and cheerful obedience to his will, and engages him with the utmost alacrity in his service; so far is the doctrine of free and full pardon by the blood of Christ from being a licentious doctrine.
John Wesley
6:8 Who - To deliver the following message. The change of the number, I and us, is very remarkable; and both being meant of one and the same Lord, do sufficiently intimate a plurality of persons in the Godhead.
Robert Jamieson, A. R. Fausset and David Brown
6:8 I . . . us--The change of number indicates the Trinity (compare Gen 1:26; Gen 11:7). Though not a sure argument for the doctrine, for the plural may indicate merely majesty, it accords with that truth proved elsewhere.
Whom . . . who--implying that few would be willing to bear the self-denial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (compare 1Chron 29:5).
Here am I--prompt zeal, now that he has been specially qualified for it (Is 6:7; compare 1Kings 3:10-11; Acts 9:6).
6:96:9: Եւ ասէ. Ե՛րթ եւ ասա՛ ցժողովուրդն ցայն. Լսելով լուիջիք՝ եւ մի՛ իմասջիք, եւ տեսանելով տեսջիք՝ եւ մի՛ գիտասջիք։
9 Նա ասաց. «Գնա՛ եւ յայտնի՛ր այդ ժողովրդին. “Լսելով պիտի լսէք, բայց չիմանաք, տեսնելով պիտի տեսնէք, բայց չճանաչէք”.
9 Այն ատեն ըսաւ.«Գնա՛, ըսէ՛ այս ժողովուրդին.‘Լսելով պիտի լսէք, բայց պիտի չիմանաք Ու տեսնելով պիտի տեսնէք, բայց պիտի չգիտնաք’։
Եւ ասէ. Երթ եւ ասա ցժողովուրդն ցայն. Լսելով լուիջիք եւ մի՛ իմասջիք, եւ տեսանելով տեսջիք եւ մի՛ գիտասջիք:

6:9: Եւ ասէ. Ե՛րթ եւ ասա՛ ցժողովուրդն ցայն. Լսելով լուիջիք՝ եւ մի՛ իմասջիք, եւ տեսանելով տեսջիք՝ եւ մի՛ գիտասջիք։
9 Նա ասաց. «Գնա՛ եւ յայտնի՛ր այդ ժողովրդին. “Լսելով պիտի լսէք, բայց չիմանաք, տեսնելով պիտի տեսնէք, բայց չճանաչէք”.
9 Այն ատեն ըսաւ.«Գնա՛, ըսէ՛ այս ժողովուրդին.‘Լսելով պիտի լսէք, բայց պիտի չիմանաք Ու տեսնելով պիտի տեսնէք, բայց պիտի չգիտնաք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 И сказал Он: пойди и скажи этому народу: слухом услышите и не уразумеете, и очами смотреть будете и не увидите.
6:9 καὶ και and; even εἶπεν επω say; speak πορεύθητι πορευομαι travel; go καὶ και and; even εἰπὸν επω say; speak τῷ ο the λαῷ λαος populace; population τούτῳ ουτος this; he ἀκοῇ ακοη hearing; report ἀκούσετε ακουω hear καὶ και and; even οὐ ου not μὴ μη not συνῆτε συνιημι comprehend καὶ και and; even βλέποντες βλεπω look; see βλέψετε βλεπω look; see καὶ και and; even οὐ ου not μὴ μη not ἴδητε οραω view; see
6:9 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֵ֥ךְ lˌēḵ הלך walk וְ wᵊ וְ and אָמַרְתָּ֖ ʔāmartˌā אמר say לָ lā לְ to † הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֑ה zzˈeh זֶה this שִׁמְע֤וּ šimʕˈû שׁמע hear שָׁמֹ֨ועַ֙ šāmˈôₐʕ שׁמע hear וְ wᵊ וְ and אַל־ ʔal- אַל not תָּבִ֔ינוּ tāvˈînû בין understand וּ û וְ and רְא֥וּ rᵊʔˌû ראה see רָאֹ֖ו rāʔˌô ראה see וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּדָֽעוּ׃ tēḏˈāʕû ידע know
6:9. et dixit vade et dices populo huic audite audientes et nolite intellegere et videte visionem et nolite cognoscereAnd he said: Go, and thou shalt say to this people: Hearing, hear, and understand not: and see the vision, and know it not.
9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
6:9. And he said: “Go forth! And you shall say to this people: ‘When you listen, you will hear and not understand. And when you see a vision, you will not comprehend.’
6:9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not:

6:9 И сказал Он: пойди и скажи этому народу: слухом услышите и не уразумеете, и очами смотреть будете и не увидите.
6:9
καὶ και and; even
εἶπεν επω say; speak
πορεύθητι πορευομαι travel; go
καὶ και and; even
εἰπὸν επω say; speak
τῷ ο the
λαῷ λαος populace; population
τούτῳ ουτος this; he
ἀκοῇ ακοη hearing; report
ἀκούσετε ακουω hear
καὶ και and; even
οὐ ου not
μὴ μη not
συνῆτε συνιημι comprehend
καὶ και and; even
βλέποντες βλεπω look; see
βλέψετε βλεπω look; see
καὶ και and; even
οὐ ου not
μὴ μη not
ἴδητε οραω view; see
6:9
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֵ֥ךְ lˌēḵ הלך walk
וְ wᵊ וְ and
אָמַרְתָּ֖ ʔāmartˌā אמר say
לָ לְ to
הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
שִׁמְע֤וּ šimʕˈû שׁמע hear
שָׁמֹ֨ועַ֙ šāmˈôₐʕ שׁמע hear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּבִ֔ינוּ tāvˈînû בין understand
וּ û וְ and
רְא֥וּ rᵊʔˌû ראה see
רָאֹ֖ו rāʔˌô ראה see
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּדָֽעוּ׃ tēḏˈāʕû ידע know
6:9. et dixit vade et dices populo huic audite audientes et nolite intellegere et videte visionem et nolite cognoscere
And he said: Go, and thou shalt say to this people: Hearing, hear, and understand not: and see the vision, and know it not.
6:9. And he said: “Go forth! And you shall say to this people: ‘When you listen, you will hear and not understand. And when you see a vision, you will not comprehend.’
6:9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Миссия пророка Исаии представляется очень тяжелой и безнадежной, если читать 10-й стих, согласно с еврейским мазоретским текстом, так: "ожесточи сердце этого народа, сделай уши их глухими, закрой им глаза, чтобы..." и т. д., и понимать все эти выражения строго буквально. Но если мы примем во внимание семитический способ выражения мыслей, то миссия пророка не представится такой страшной ни для него, ни для народа. Правда, глаголы, употребленные в 10: ст., поставлены в форме hiphil, имеющей вообще значение причинять что-либо. Но с другой стороны несомненно, что эта форма имеет разные оценки смысла. Так глагол оправдывать на евр. языке (форма hiphil) может значить и оправдывать кого-либо в действительности, и объявлять праведным (в глазах людей). Или глагол давать жизнь, оживлять может значить просто: оставлять в живых, когда есть возможность умертвить. Кроме того, hiphil указывает на действие, к которому только дается повод. В последнем смысле, несомненно, эта форма употреблена и здесь. Проповедь Исаии, ввиду дурной настроенности его слушателей, подаст им повод к ожесточению, к противлению воле Божией, которое народ обнаруживал отчасти и прежде. Наш русский синодальный перевод, согласно с LXX и славянским, неправильно понимает это огрубение сердца, как уже достигшее полноты - лучше бы передать глаголы, стоящие в 10-м ст., будущим временем.

Сердце здесь берется как способность уразумения нравственных задач человеческой жизни (ср. Ос 4:11).

Огрубение - это ожирение сердца, когда оно становится неспособным двигаться и не восприимчивым. Это место дважды приводится в Новом Завете - в двух случаях как место, служащее к объяснению невосприимчивости иудеев к этой проповеди (Мф 13:15; Деян 28:27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. 11 Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, 12 And the LORD have removed men far away, and there be a great forsaking in the midst of the land. 13 But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil-tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.
God takes Isaiah at his word, and here sends him on a strange errand--to foretel the ruin of his people and even to ripen them for that ruin--to preach that which, by their abuse of it, would be to them a savour of death unto death. And this was to be a type and figure of the state of the Jewish church in the days of the Messiah, when they should obstinately reject the gospel, and should thereupon be rejected of God. These verses are quoted in part, or referred to, six times, in the New Testament, which intimates that in gospel time these spiritual judgments would be most frequently inflicted; and though they make the least noise, and come not with observation, yet they are of all judgments the most dreadful. Isaiah is here given to understand these four things:--
1. That the generality of the people to whom he was sent would turn a deaf ear to his preaching, and wilfully shut their eyes against all the discoveries of the mind and will of God which he had to make to them (v. 9): "Go, and tell this people, this foolish wretched people, tell them their own, tell them how stupid and sottish they are." Isaiah must preach to them, and they will hear him indeed, but that is all; they will not heed him; they will no understand him; they will not take any pains, nor use that application of mind which is necessary to the understanding of him; they are prejudiced against that which is the true intent and meaning of what he says, and therefore they will not understand him, or pretend they do not. They see indeed (for the vision is made plain on tables, so that he who runs may read it); but they perceive not their own concern in it; it is to them as a tale that is told. Note, There are many who hear the sound of God's word, but do not feel the power of it.
2. That, forasmuch as they would not be made better by his ministry, they should be made worse by it; those that were wilfully blind should be judicially blinded (v. 10): "They will not understand or perceive thee, and therefore thou shalt be instrumental to make their heart fat, senseless, and sensual, and so to make their ears yet more heavy, and to shut their eyes the closer; so that, at length, their recovery and repentance will become utterly impossible; they shall no more see with their eyes the danger they are in, the ruin they are upon the brink of, nor the way of escape from it; they shall no more hear with their ears the warnings and instructions that are given them, nor understand with their heart the things that belong to their peace, so as to be converted from the error of their ways, and thus be healed." Note, (1.) The conversion of sinners is the healing of them. (2.) A right understanding is necessary to conversion. (3.) God sometimes, in a way of righteous judgment, gives men up to blindness of mind and strong delusions, because they would not receive the truth in the love of it, 2 Thess. ii. 10-12. He that is filthy let him be filthy still. (4.) Even the word of God oftentimes proves a means of hardening sinners. The evangelical prophet himself makes the heart of this people fat, not only as he foretels it, passing this sentence upon them in God's name, and seals them under it, but as his preaching had a tendency to it, rocking some asleep in security (to whom it was a lovely song), and making others more outrageous, to whom it was such a reproach that they were not able to bear it. Some looked upon the word as a privilege, and their convictions were smothered by it (Jer. vii. 4); others looked upon it as a provocation, and their corruptions were exasperated by it.
3. That the consequence of this would be their utter ruin, v. 11, 12. The prophet had nothing to object against the justice of this sentence, nor does he refuse to go upon such an errand, but asks, "Lord, how long?" (an abrupt question): "Shall it always be thus? Must I and other prophets always labour in vain among them, and will things never be better?" Or, (as should seem by the answer) "Lord, what will it come to at last? What will be in the end hereof?" In answer to this he is told that it should issue in the final destruction of the Jewish church and nation. "When the word of God, especially the word of the gospel, had been thus abused by them, they shall be unchurched, and consequently undone. Their cities shall be uninhabited, and their country houses too; the land shall be untilled, desolate with desolation (as it is in the margin), the people who should replenish the houses and cultivate the ground being all cut off by sword, famine, or pestilence, and those who escape with their lives being removed far away into captivity, so that there shall be a great and general forsaking in the midst of the land; that populous country shall become desert, and that glory of all lands shall be abandoned." Note, Spiritual judgments often bring temporal judgments along with them upon persons and places. This was in part fulfilled in the destruction of Jerusalem by the Chaldeans, when the land, being left desolate, enjoyed her sabbaths seventy years; but, the foregoing predictions being so expressly applied in the New Testament to the Jews in our Saviour's time, doubtless this points at the final destruction of that people by the Romans, in which it had a complete accomplishment, and the effects of it that people and that land remain under to this day.
4. That yet a remnant should be reserved to be the monuments of mercy, v. 13. There was a remnant reserved in the last destruction of the Jewish nation (Rom. xi. 5, At this present time there is a remnant); for so it was written here: But in it shall be a tenth, a certain number, but a very small number in comparison with the multitude that shall perish in their unbelief. It is that which, under the law, was God's proportion; they shall be consecrated to God as the tithes were, and shall be for his service and honour. Concerning this tithe, this saved remnant, we are here told, (1.) That they shall return (ch. vi. 13; x. 21), shall return from sin to God and duty, shall return out of captivity to their own land. God will turn them, and they shall be turned. (2.) That they shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house, Mal. iii. 10. The saving of this remnant shall be meat to the faith and hope of those that wish well to God's kingdom. (3.) That they shall be like a timber-tree in winter, which has life, though it has no leaves: As a teil-tree and as an oak, whose substance is in them even when they cast their leaves, so this remnant, though they may be stripped of their outward prosperity and share with others in common calamities, shall yet recover themselves, as a tree in the spring, and flourish again; though they fall, they shall not be utterly cast down. There is hope of a tree, though it be cut down, that it will sprout again, Job xiv. 7. (4.) That this distinguished remnant shall be the stay and support of the public interests. The holy seed in the soul is the substance of the man; a principle of grace reigning in the heart will keep life there; he that is born of God has his seed remaining in him, 1 John iii. 9. So the holy seed in the land is the substance of the land, keeps it from being quite dissolved, and bears up the pillars of it, Ps. lxxv. 3. See ch. i. 9. Some read the foregoing clause with this, thus: As the support at Shallecheth is in the elms and the oaks, so the holy seed is the substance thereof; as the trees that grow on either side of the causeway (the raised way, or terrace-walk, that leads from the king's palace to the temple, 1 Kings x. 5, at the gate of Shallecheth, 1 Chron. xxvi. 16) support the causeway by keeping up the earth, which would otherwise be crumbling away, so the small residue of religious, serious, praying people, are the support of the state, and help to keep things together and save them from going to decay. Some make the holy seed to be Christ. The Jewish nation was therefore saved from utter ruin because out of it, as concerning the flesh, Christ was to come, Rom. ix. 5. Destroy it not, for that blessing is in it (ch. lxv. 8); and when that blessing had come, it was soon destroyed. Now the consideration of this is designed for the support of the prophet in his work. Though far the greater part should perish in their unbelief, yet to some his word should be a savour of life unto life. Ministers do not wholly lose their labour if they be but instrumental to save one poor soul.
Adam Clarke: Commentary on the Bible - 1831
6:9: And he said - לי li, to me, two MSS. and the Syriac. Thirteen MSS. have ראה raah, in the regular form.
Albert Barnes: Notes on the Bible - 1834
6:9: And he said ... - The expressions which follow are those which denote hardness of heart and blindness of mind. They would hear the words of the prophet, but they would not understand him. They were so obstinately bent on iniquity that they would neither believe nor regard him. This shows the spirit with which ministers must deliver the message of God. It is their business to deliver the message, though they should know that it will neither be understood nor believed.
Hear ye indeed - Hebrew 'In hearing, hear.' This is a mode of expressing emphasis. This passage is quoted in Mat 13:14; see thenote at that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Go: Isa 29:13, Isa 30:8-11; Exo 32:7-10; Jer 15:1, Jer 15:2; Hos 1:9
Hear ye: Isa 43:8, Isa 44:18-20; Mat 13:14, Mat 13:15; Mar 4:12; Luk 8:10; Joh 12:40; Act 28:26, Act 28:27; Rom 11:8
indeed: or, without ceasing, Heb. in hearing
indeed: Heb. in seeing.
Carl Friedrich Keil and Franz Delitzsch
6:9
This is confirmed by the words in which his commission is expressed, and the substance of the message. "He said, Go, and tell this people, Hear on, and understand not; and look on, but perceive not. Make ye the heart of this people greasy, and their ears heavy, and their eyes sticky; that they may not see with their eyes, and hear with their ears, and their heart understand, and they be converted, and one heal them." "This people" points back to the people of unclean lips, among whom Isaiah had complained of dwelling, and whom the Lord would not call "my people." It was to go to this people and preach to them, and therefore to be the prophet of this people, that he was called. But how mournful does the divine commission sound! It was the terrible opposite of that seraphic mission, which the prophet had experienced in himself. The seraph had absolved Isaiah by the burning coal, that he as prophet might not absolve, but harden his people by his word. They were to hear and see, and that continually as the gerundives imply (Ges. 131, 3, b; Ewald, 280, b), by having the prophet's preaching actu directo constantly before them; but not to their salvation. The two prohibitory expressions, "understand not" and "perceive not," show what the result of the prophet's preaching was to be, according to the judicial will of God. And the imperatives in v. 10 are not to be understood as simply instructing the prophet to tell the people what God had determined to do; for the fact that "prophets are often said to do what they announce as about to happen," in proof of which Jer 1:10 is sometimes quoted (cf., Jer 31:28; Hos 6:5; Ezek 43:3), has its truth not in a rhetorical figure, but in the very nature of the divine word. The prophet was the organ of the word of God, and the word of God was the expression of the will of God, and the will of God is a divine act that has not yet become historical. For this reason a prophet might very well be said to perform what he announced as about to happen: God was the Causa efficiens principalis, the word was the Causa media, and the prophet the Causa ministerialis. This is the force of the three imperatives; they are three figurative expressions of the idea of hardening. The first, hishmin, signifies to make fat (pinguem), i.e., without susceptibility or feeling for the operations of divine grace (Ps 119:70); the second, hicbı̄d, to make heavy, more especially heavy or dull of hearing (Is 59:1); the third, השׁע or השׁע (whence the imperative השׁע or השׁע), to smear thickly, or paste over, i.e., to put upon a person what is usually the result of weak eyes, which become firmly closed by the hardening of the adhesive substance secreted in the night. The three future clauses, with "lest" (pen), point back to these three imperatives in inverse order: their spiritual sight, spiritual hearing, and spiritual feeling were to be taken away, their eyes becoming blind, and their ears deaf, and their hearts being covered over with the grease of insensibility.
Under the influence of these futures the two preterites לו ורפא שׁב affirm what might have been the result if this hardening had not taken place, but what would never take place now. The expression ל רפא is used in every other instance in a transitive sense, "to heal a person or a disease," and never in the sense of becoming well or being healed; but in the present instance it acquires a passive sense from the so-called impersonal construction (Ges. 137, 3), "and one heal it," i.e., "and it be healed:" and it is in accordance with this sense that it is paraphrased in Mk 4:12, whereas in the three other passages in which the words are quoted in the New Testament (viz., Matthew, John, and Acts) the Septuagint rendering is adopted, "and I should heal them" (God Himself being taken as the subject). The commission which the prophet received, reads as though it were quite irreconcilable with the fact that God, as the Good, can only will what is good. But our earlier doctrinarians have suggested the true solution, when they affirm that God does not harden men positive aut effective, since His true will and direct work are man's salvation, but occasionaliter et eventualiter, since the offers and displays of salvation which man receives necessarily serve to fill up the measure of his sins, and judicialiter so far as it is the judicial will of God, that what was originally ordained for men's salvation should result after all in judgment, in the case of any man upon whom grace has ceased to work, because all its ways and means have been completely exhausted. It is not only the loving will of God which is good, but also the wrathful will into which His loving will changes, when determinately and obstinately resisted. There is a self-hardening in evil, which renders a man thoroughly incorrigible, and which, regarded as the fruit of his moral behaviour, is no less a judicial punishment inflicted by God, than self-induced guilt on the part of man. The two are bound up in one another, inasmuch as sin from its very nature bears its own punishment, which consists in the wrath of God excited by sin. For just as in all the good that men do, the active principle is the love of God; so in all the harm that they do, the active principle is the wrath of God. An evil act in itself is the result of self-determination proceeding from a man's own will; but evil, regarded as the mischief in which evil acting quickly issues, is the result of the inherent wrath of God, which is the obverse of His inherent love; and when a man hardens himself in evil, it is the inward working of God's peremptory wrath. To this wrath Israel had delivered itself up through its continued obstinacy in sinning. And consequently the Lord now proceeded to shut the door of repentance against His people. Nevertheless He directed the prophet to preach repentance, because the judgment of hardness suspended over the people as a whole did not preclude the possibility of the salvation of individuals.
Geneva 1599
6:9 And he said, Go, and tell this people, (o) Hear ye indeed, but understand not; and see ye indeed, but perceive not.
(o) By which is declared that for the malice of man God will not immediately take away his word, but he will cause it to be preached to their condemnation, when as they will not learn by it to obey his will, and be saved: by this he exhorts the ministers to do their duty, and answers to the wicked murmurers, that through their own malice their heart is hardened, (Mt 13:14; Acts 28:26; Rom 11:8).
John Gill
6:9 And he said, go, and tell this people,.... What is and will be their case and condition, as follows:
hear ye indeed; the words of the prophets sent unto them, yea, Christ himself incarnate preaching among them; the great Prophet Moses said should be raised up unto them:
but understand not; neither that he is the Messiah, nor the doctrines delivered by him; which were spoken to them in parables; see Mt 13:13,
and see ye indeed: the miracles wrought by him, as raising the dead, cleansing the lepers, restoring sight to the blind, causing the deaf to hear, and the dumb to speak:
but perceive not; that he is the Messiah, though all the characteristics pointed at in prophecy are upon him, and such miracles are done by him.
John Wesley
6:9 Perceive not - The Hebrew words are imperative; yet they are not to be taken as a command what the people ought to do, but only as a prediction what they would do. The sense is, because you have so long heard my words, and seen my works, to no purpose, and have hardened your hearts, and will not learn nor reform, I will punish you in your own kind, your sin shall be your punishment. I will still continue my word and works to you, but will withdraw my Spirit, so that you shall be as unable, as now you are unwilling, to understand.
Robert Jamieson, A. R. Fausset and David Brown
6:9 Hear . . . indeed--Hebrew, "In hearing hear," that is, Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (Jn 7:17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know, in order that they may do, God's will; darkness enough is left to confound the wilfully blind (Is 43:8). So in Jesus' use of parables (Mt 13:14).
see . . . indeed--rather, "though ye see again and again," yet, &c.
6:106:10: Զի թանձրացա՛ւ սիրտ ժողովրդեանդ այդորիկ, եւ ակընջօք իւրեանց ծանունս լուան. եւ զաչս իւրեանց կափուցի՛ն զի մի՛ երբէք տեսանիցեն աչօք, եւ լուիցեն ակընջօք, եւ իմանայցեն սրտիւք, եւ դարձցին՝ եւ բժշկեցից զնոսա[9650]։ [9650] Ոմանք. Եւ դառնայցեն, եւ բժշ՛՛։
10 քանզի այդ ժողովրդի սիրտը կարծրացել է, ծանր են լսում իրենց ականջներով, իրենց աչքերն էլ փակել են, որպէսզի չլինի թէ երբեւէ աչքերով տեսնեն ու ականջներով լսեն, սրտով իմանան ու դարձի գան, եւ ես էլ բժշկեմ նրանց»:
10 Այս ժողովուրդին սիրտը թանձրացուր Եւ ականջները ծանրացուր ու անոր աչքերը գոցէ, Որպէս զի չըլլայ թէ աչքերովը տեսնէ ու ականջներովը լսէ Եւ սրտովը իմանայ եւ դարձի գայ ու բժշկուի»։
[93]Զի թանձրացաւ սիրտ ժողովրդեանդ այդորիկ, եւ ականջօք իւրեանց ծանունս լուան, եւ զաչս իւրեանց կափուցին``, զի մի՛ երբեք տեսանիցեն աչօք, եւ լուիցեն ականջօք, եւ իմանայցեն սրտիւք, եւ դառնայցեն եւ բժշկեցից զնոսա:

6:10: Զի թանձրացա՛ւ սիրտ ժողովրդեանդ այդորիկ, եւ ակընջօք իւրեանց ծանունս լուան. եւ զաչս իւրեանց կափուցի՛ն զի մի՛ երբէք տեսանիցեն աչօք, եւ լուիցեն ակընջօք, եւ իմանայցեն սրտիւք, եւ դարձցին՝ եւ բժշկեցից զնոսա[9650]։
[9650] Ոմանք. Եւ դառնայցեն, եւ բժշ՛՛։
10 քանզի այդ ժողովրդի սիրտը կարծրացել է, ծանր են լսում իրենց ականջներով, իրենց աչքերն էլ փակել են, որպէսզի չլինի թէ երբեւէ աչքերով տեսնեն ու ականջներով լսեն, սրտով իմանան ու դարձի գան, եւ ես էլ բժշկեմ նրանց»:
10 Այս ժողովուրդին սիրտը թանձրացուր Եւ ականջները ծանրացուր ու անոր աչքերը գոցէ, Որպէս զի չըլլայ թէ աչքերովը տեսնէ ու ականջներովը լսէ Եւ սրտովը իմանայ եւ դարձի գայ ու բժշկուի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Ибо огрубело сердце народа сего, и ушами с трудом слышат, и очи свои сомкнули, да не узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
6:10 ἐπαχύνθη παχυνω get fat γὰρ γαρ for ἡ ο the καρδία καρδια heart τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he καὶ και and; even τοῖς ο the ὠσὶν ους ear αὐτῶν αυτος he; him βαρέως βαρεως hardly ἤκουσαν ακουω hear καὶ και and; even τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him ἐκάμμυσαν καμμυω close μήποτε μηποτε lest; unless ἴδωσιν οραω view; see τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight καὶ και and; even τοῖς ο the ὠσὶν ους ear ἀκούσωσιν ακουω hear καὶ και and; even τῇ ο the καρδίᾳ καρδια heart συνῶσιν συνιημι comprehend καὶ και and; even ἐπιστρέψωσιν επιστρεφω turn around; return καὶ και and; even ἰάσομαι ιαομαι heal αὐτούς αυτος he; him
6:10 הַשְׁמֵן֙ hašmˌēn שׁמן be fat לֵב־ lēv- לֵב heart הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אָזְנָ֥יו ʔoznˌāʸw אֹזֶן ear הַכְבֵּ֖ד haḵbˌēḏ כבד be heavy וְ wᵊ וְ and עֵינָ֣יו ʕênˈāʸw עַיִן eye הָשַׁ֑ע hāšˈaʕ שׁעע paste פֶּן־ pen- פֶּן lest יִרְאֶ֨ה yirʔˌeh ראה see בְ vᵊ בְּ in עֵינָ֜יו ʕênˈāʸw עַיִן eye וּ û וְ and בְ vᵊ בְּ in אָזְנָ֣יו ʔoznˈāʸw אֹזֶן ear יִשְׁמָ֗ע yišmˈāʕ שׁמע hear וּ û וְ and לְבָבֹ֥ו lᵊvāvˌô לֵבָב heart יָבִ֛ין yāvˈîn בין understand וָ wā וְ and שָׁ֖ב šˌāv שׁוב return וְ wᵊ וְ and רָ֥פָא rˌāfā רפא heal לֹֽו׃ lˈô לְ to
6:10. excaeca cor populi huius et aures eius adgrava et oculos eius claude ne forte videat oculis suis et auribus suis audiat et corde suo intellegat et convertatur et sanem eumBlind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them.
10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed.
6:10. Blind the heart of this people. Make their ears heavy and close their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.”
6:10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed:

6:10 Ибо огрубело сердце народа сего, и ушами с трудом слышат, и очи свои сомкнули, да не узрят очами, и не услышат ушами, и не уразумеют сердцем, и не обратятся, чтобы Я исцелил их.
6:10
ἐπαχύνθη παχυνω get fat
γὰρ γαρ for
ο the
καρδία καρδια heart
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
καὶ και and; even
τοῖς ο the
ὠσὶν ους ear
αὐτῶν αυτος he; him
βαρέως βαρεως hardly
ἤκουσαν ακουω hear
καὶ και and; even
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
ἐκάμμυσαν καμμυω close
μήποτε μηποτε lest; unless
ἴδωσιν οραω view; see
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
καὶ και and; even
τοῖς ο the
ὠσὶν ους ear
ἀκούσωσιν ακουω hear
καὶ και and; even
τῇ ο the
καρδίᾳ καρδια heart
συνῶσιν συνιημι comprehend
καὶ και and; even
ἐπιστρέψωσιν επιστρεφω turn around; return
καὶ και and; even
ἰάσομαι ιαομαι heal
αὐτούς αυτος he; him
6:10
הַשְׁמֵן֙ hašmˌēn שׁמן be fat
לֵב־ lēv- לֵב heart
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אָזְנָ֥יו ʔoznˌāʸw אֹזֶן ear
הַכְבֵּ֖ד haḵbˌēḏ כבד be heavy
וְ wᵊ וְ and
עֵינָ֣יו ʕênˈāʸw עַיִן eye
הָשַׁ֑ע hāšˈaʕ שׁעע paste
פֶּן־ pen- פֶּן lest
יִרְאֶ֨ה yirʔˌeh ראה see
בְ vᵊ בְּ in
עֵינָ֜יו ʕênˈāʸw עַיִן eye
וּ û וְ and
בְ vᵊ בְּ in
אָזְנָ֣יו ʔoznˈāʸw אֹזֶן ear
יִשְׁמָ֗ע yišmˈāʕ שׁמע hear
וּ û וְ and
לְבָבֹ֥ו lᵊvāvˌô לֵבָב heart
יָבִ֛ין yāvˈîn בין understand
וָ וְ and
שָׁ֖ב šˌāv שׁוב return
וְ wᵊ וְ and
רָ֥פָא rˌāfā רפא heal
לֹֽו׃ lˈô לְ to
6:10. excaeca cor populi huius et aures eius adgrava et oculos eius claude ne forte videat oculis suis et auribus suis audiat et corde suo intellegat et convertatur et sanem eum
Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them.
6:10. Blind the heart of this people. Make their ears heavy and close their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.”
6:10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
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Adam Clarke: Commentary on the Bible - 1831
6:10: Make the heart of this people fat "Gross" - The prophet speaks of the event, the fact as it would actually happen, not of God's purpose and act by his ministry. The prophets are in other places said to perform the thing which they only foretell: -
"Lo! I have given thee a charge this day
Over the nations, and over the kingdoms;
To pluck up, and to pull down;
To destroy, and to demolish;
To build, and to plant."
Jer 1:10.
And Ezekiel says, "When I came to destroy the city," that is, as it is rendered in the margin of our version, "when I came to prophesy that the city should be destroyed;" Eze 43:3. To hear, and not understand; to see, and not perceive; is a common saying in many languages. Demosthenes uses it, and expressly calls it a proverb: ὡστε το της παροιμιας ὁρωντας μη ὁρᾳν, και ακουοντας μη ακουειν; Conttra Aristogit. I., sub fin. The prophet, by the bold figure in the sentiment above mentioned, and the elegant form and construction of the sentence, has raised it from a common proverb into a beautiful mashal, and given it the sublime air of poetry.
Or the words may be understood thus, according to the Hebrew idiom: "Ye certainly hear, but do not understand; ye certainly see, but do not acknowledge." Seeing this is the case, make the heart of this people fat - declare it to be stupid and senseless; and remove from them the means of salvation, which they have so long abused.
There is a saying precisely like this in Aeschylus: -
- - - βλεποντες εβλεπον ματην,
Κλυοντες ουκ ηκουον.
Aesch. Prom. Vinct. 456.
"Seeing, they saw in vain; and hearing, they did not understand."
And shut "Close up" - השע hasha. This word Sal. ben Melec explains to this sense, in which it is hardly used elsewhere, on the authority of Onkelos. He says it means closing up the eyes, so that one cannot see; that the root is שוע shava, by which word the Targum has rendered the word טח tach, Lev 14:42, וטח את בית vetach eth beith, "and shall plaster the house." And the word טח tach is used in the same sense, Isa 44:18. So that it signifies to close up the eyes by some matter spread upon the lids. Mr. Harmer very ingeniously applies to this passage a practice of sealing up the eyes as a ceremony, or as a kind of punishment used in the East, from which the image may possibly be taken. Observ. 2:278.
With their heart "With their hearts" - ובלבבו ubilebabo, fifteen MSS. of Kennicott's and fourteen of De Rossi's, and two editions, with the Septuagint, Syriac, Chaldee, and Vulgate.
And be healed "And I should heal" - ואר פא veer pa, Septuagint, Vulgate. So likewise Mat 13:14; Joh 12:40; Act 28:27.
Albert Barnes: Notes on the Bible - 1834
6:10: Make the heart - The word "heart" here is used in the sense of the "mind" - to denote all their mental powers. It is commonly used in this sense in the Scriptures.
Fat - Gross, heavy, dull, stupid. That is, go and proclaim such "truth" to them as shall have this effect - as shall irritate, provoke, enrage them; truth, whose delivery shall be attended, in their gross and corrupt hearts, with this blinding and infatuating influence the effect would be produced by the corrupt state of their hearts, not by any native tendency of the truth, and still less by any direct divine influence. 'Go, and proclaim truth to a corrupt and sensual people, and the result will be that they will not hear; they are so wicked that they will not attend to it; they will become even more hardened; yet go, and though certain of producing this effect, still proclaim it;' see this passage explained in the notes at Joh 12:40.
Their ears heavy - Dull, stupid, insensible.
And shut their eyes - The word used here means "to spread over," and then to close. It denotes here the state of mind which is more and more indisposed to attend to the truth.
And be healed - Be restored from the malady of sin; be recovered and pardoned. Sin is often represented as a painful, loathsome malady, and forgiveness as restoration from such a malady; Isa 30:26; Ps. 103; Psa 41:3-4; Ch2 7:14; Jer 3:22; Jer 17:14. We may learn here,
(1) That the effect of truth is often to irritate people and make them more wicked.
(2) The truth must, nevertheless, be proclaimed.
This effect is not the fault of the truth; and it is often well that the heart should be known, and the true effect should be seen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: the heart: Isa 29:10, Isa 63:17; Exo 7:3, Exo 10:27, Exo 11:10, Exo 14:17; Deu 2:30; Eze 3:6-11; Co2 2:16
fat: Deu 32:15; Psa 17:10
ears heavy: Jer 6:10; Zac 7:11
lest: Jer 5:21; Joh 3:19, Joh 3:20; Act 3:19, Act 28:27
convert: Isa 19:22; Mat 13:15
John Gill
6:10 Make the heart of this people fat,.... Gross and heavy, stupid and unteachable, hard and obdurate; which is sometimes done by the preaching of the Gospel, through the wickedness of man's heart, that being the savour of death unto death to some, just as the sun hardens the clay; or declare that their hearts are thus gross and stupid; or that I will give them up to a judicial hardness of heart:
and make their ears heavy: that they cannot hear the word, so as to understand it; they having stopped the ear, and plucked away the shoulder, it is in righteous judgment that they are given up to such an insensibility as not to be capable of hearing and understanding what is delivered in the ministry of the word:
and shut their eyes; they having wilfully shut their own eyes against all evidence of the Messiah, and the truth of his doctrines, they are given up to a judicial blindness; which still continues upon them, and will until the fulness of the Gentiles is brought in:
lest they see with their eyes, and hear with their ears, and understated with their heart; though only in a notional way, the things relating to the Messiah, the truths of the Gospel, and the ordinances thereof, and what may belong to their outward peace:
and convert; or turn themselves by external repentance and reformation:
and be healed: or forgiven in such sense as to be preserved from national ruin; which God willed not; for seeing they went such great lengths in sin, in rejecting the Messiah, and his Gospel, they were given up to a reprobate mind, to do things that were not convenient, that they might be destroyed; which destruction is after prophesied of.
John Wesley
6:10 Fat - Stupid and senseless. This making of their hearts fat, is here ascribed to the prophet, as it is ascribed to God in the repetition of this prophecy, Jn 12:40, because God inflicted this judgment upon them by the ministry of the prophet, partly by way of prediction, foretelling that this would be the effect of his preaching; and partly by withdrawing the light and help of his Spirit. Heavy - Make them dull of hearing. Lest - That they may not be able, as before they were not willing to see. Convert - Turn to God.
Robert Jamieson, A. R. Fausset and David Brown
6:10 Make . . . fat-- (Ps 119:17). "Render them the more hardened by thy warnings" [MAURER]. This effect is the fruit, not of the truth in itself, but of the corrupt state of their hearts, to which God here judicially gives them over (Is 63:17). GESENIUS takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the more hardened" (Rom 1:28; Eph 4:18); but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Rom 11:8; Th2 2:11). In the first member of the sentence, the order is, the heart, ears, eyes; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mk 7:21-22); but through the eyes and ears healing reaches the heart (Rom 10:17), [BENGEL]. (Jer 5:21; Ezek 12:2; Zech 7:11; Acts 7:57; Ti2 4:4). In Mt 13:15, the words are quoted in the indicative, "is waxed gross" (so the Septuagint), not the imperative, "make fat"; God's word as to the future is as certain as if it were already fulfilled. To see with one's eyes will not convince a will that is opposed to the truth (compare Jn 11:45-46; Jn 12:10-11). "One must love divine things in order to understand them" [PASCAL].
be healed--of their spiritual malady, sin (Is 1:6; Ps 103:3; Jer 17:14).
6:116:11: Եւ ասեմ. Մինչեւ յե՞րբ Տէր։ Եւ ասէ. Մինչեւ աւերեսցին քաղաքք ՚ի բնակչաց, եւ տունք առ ՚ի չգոյէ՛ մարդկան. եւ մնասցէ երկիրդ աւերա՛կ։
11 Եւ ես ասացի. «Մինչեւ ե՞րբ, Տէ՛ր»: Իսկ նա պատասխանեց. «Մինչեւ որ քաղաքներն աւերուեն բնակիչ չլինելու եւ տները՝ մարդ չլինելու պատճառով, եւ այդ երկիրը մնայ ամայի»:
11 Ես ըսի. «Մինչեւ ե՞րբ, ո՛վ Տէր իմ»։ Ան ըսաւ.«Մինչեւ որ քաղաքները բնակիչ չունենալով Եւ տուները մարդ չգտնուելով՝ ամայի մնան Ու երկիրը բոլորովին աւերակ ըլլայ
Եւ ասեմ. Մինչեւ յե՞րբ, Տէր: Եւ ասէ. Մինչեւ աւերեսցին քաղաքք ի բնակչաց, եւ տունք առ ի չգոյէ մարդկան, եւ մնասցէ երկիրդ աւերակ:

6:11: Եւ ասեմ. Մինչեւ յե՞րբ Տէր։ Եւ ասէ. Մինչեւ աւերեսցին քաղաքք ՚ի բնակչաց, եւ տունք առ ՚ի չգոյէ՛ մարդկան. եւ մնասցէ երկիրդ աւերա՛կ։
11 Եւ ես ասացի. «Մինչեւ ե՞րբ, Տէ՛ր»: Իսկ նա պատասխանեց. «Մինչեւ որ քաղաքներն աւերուեն բնակիչ չլինելու եւ տները՝ մարդ չլինելու պատճառով, եւ այդ երկիրը մնայ ամայի»:
11 Ես ըսի. «Մինչեւ ե՞րբ, ո՛վ Տէր իմ»։ Ան ըսաւ.«Մինչեւ որ քաղաքները բնակիչ չունենալով Եւ տուները մարդ չգտնուելով՝ ամայի մնան Ու երկիրը բոլորովին աւերակ ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 И сказал я: надолго ли, Господи? Он сказал: доколе не опустеют города, и останутся без жителей, и домы без людей, и доколе земля эта совсем не опустеет.
6:11 καὶ και and; even εἶπα επω say; speak ἕως εως till; until πότε ποτε.1 when? κύριε κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἕως εως till; until ἂν αν perhaps; ever ἐρημωθῶσιν ερημοω desolate; desert πόλεις πολις city παρὰ παρα from; by τὸ ο the μὴ μη not κατοικεῖσθαι κατοικεω settle καὶ και and; even οἶκοι οικος home; household παρὰ παρα from; by τὸ ο the μὴ μη not εἶναι ειμι be ἀνθρώπους ανθρωπος person; human καὶ και and; even ἡ ο the γῆ γη earth; land καταλειφθήσεται καταλειπω leave behind; remain ἔρημος ερημος lonesome; wilderness
6:11 וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say עַ֣ד ʕˈaḏ עַד unto אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] אִם־ ʔim- אִם if שָׁא֨וּ šāʔˌû שׁאה be waste עָרִ֜ים ʕārˈîm עִיר town מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] יֹושֵׁ֗ב yôšˈēv ישׁב sit וּ û וְ and בָתִּים֙ vāttîm בַּיִת house מֵ mē מִן from אֵ֣ין ʔˈên אַיִן [NEG] אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil תִּשָּׁאֶ֥ה tiššāʔˌeh שׁאה be waste שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
6:11. et dixi usquequo Domine et dixit donec desolentur civitates absque habitatore et domus sine homine et terra relinquetur desertaAnd I said: How long, O Lord? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land shall be left desolate.
11. Then said I, Lord, how long? And he answered, Until cities be waste without inhabitant, and houses without man, and the land become utterly waste,
6:11. And I said, “For how long, O Lord?” And he said, “Until the cities are desolate, without an inhabitant, and the houses are without a man, and the land will be left behind, deserted.”
6:11. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate:

6:11 И сказал я: надолго ли, Господи? Он сказал: доколе не опустеют города, и останутся без жителей, и домы без людей, и доколе земля эта совсем не опустеет.
6:11
καὶ και and; even
εἶπα επω say; speak
ἕως εως till; until
πότε ποτε.1 when?
κύριε κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ἕως εως till; until
ἂν αν perhaps; ever
ἐρημωθῶσιν ερημοω desolate; desert
πόλεις πολις city
παρὰ παρα from; by
τὸ ο the
μὴ μη not
κατοικεῖσθαι κατοικεω settle
καὶ και and; even
οἶκοι οικος home; household
παρὰ παρα from; by
τὸ ο the
μὴ μη not
εἶναι ειμι be
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
ο the
γῆ γη earth; land
καταλειφθήσεται καταλειπω leave behind; remain
ἔρημος ερημος lonesome; wilderness
6:11
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
אֲדֹנָ֑י ʔᵃḏōnˈāy אֲדֹנָי Lord
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
עַ֣ד ʕˈaḏ עַד unto
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
אִם־ ʔim- אִם if
שָׁא֨וּ šāʔˌû שׁאה be waste
עָרִ֜ים ʕārˈîm עִיר town
מֵ מִן from
אֵ֣ין ʔˈên אַיִן [NEG]
יֹושֵׁ֗ב yôšˈēv ישׁב sit
וּ û וְ and
בָתִּים֙ vāttîm בַּיִת house
מֵ מִן from
אֵ֣ין ʔˈên אַיִן [NEG]
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
תִּשָּׁאֶ֥ה tiššāʔˌeh שׁאה be waste
שְׁמָמָֽה׃ šᵊmāmˈā שְׁמָמָה desolation
6:11. et dixi usquequo Domine et dixit donec desolentur civitates absque habitatore et domus sine homine et terra relinquetur deserta
And I said: How long, O Lord? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land shall be left desolate.
6:11. And I said, “For how long, O Lord?” And he said, “Until the cities are desolate, without an inhabitant, and the houses are without a man, and the land will be left behind, deserted.”
6:11. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Приговор Божий о народе еврейском звучит решительно и сурово, но пророк, по любви к своему народу, не может допустить той мысли, что народ пребудет в ожесточении и, след., в отвержении от Бога, вечно. Господь отвечает на это, что и города и земли иудейские должны совсем лишиться жителей, которые будут отведены в плен. Какую эпоху здесь нужно разуметь - сказать трудно. По всей вероятности, пророку Бог указывает на все последующие суды Свои над избранным народом, завершившиеся разрушением Иерусалима римлянами, как толкуют это пророчество святой Василий Великий и Евсевий Кесарийский.
Adam Clarke: Commentary on the Bible - 1831
6:11: Be utterly desolate "Be left" - For תשאה tishaeh, the Septuagint and Vulgate read תשאר tishshaer.
Albert Barnes: Notes on the Bible - 1834
6:11: How long - The prophet did not dare to pray that this effect should not follow. He asked merely therefore "how long" this state of things must continue; how long this message was to be delivered, and how long it should be attended with these painful effects.
Until the cities ... - They will remain perverse and obstinate until the land is completely destroyed by divine judgments. Still the truth is to be proclaimed, though it is known it will have no effect in reforming the nation. This refers, doubtless, to the destruction that was accomplished by the Babylonians.
The houses without man - This is strong language, denoting the certain and widespread desolation that should come upon the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: Lord: Psa 74:10, Psa 90:13, Psa 94:3
Until the: Isa 1:7, Isa 3:26, Isa 24:1-12
utterly desolate: Heb. desolate with desolation
Carl Friedrich Keil and Franz Delitzsch
6:11
Isaiah heard with sighing, and yet with obedience, in what the mission to which he had so cheerfully offered himself was to consist. Is 6:11. "Then said I, Lord, how long?" He inquired how long this service of hardening and this state of hardness were to continue - a question forced from him by his sympathy with the nation to which he himself belonged (cf., Ex 32:9-14), and one which was warranted by the certainty that God, who is ever true to His promises, could not cast off Israel as a people for ever. The answer follows in Is 6:11-13 : "Until towns are wasted without inhabitant, and houses are without man, and the ground shall be laid waste, a wilderness, and Jehovah shall put men far away, and there shall be many forsaken places within the land. And is there still a tenth therein, this also again is given up to destruction, like the terebinth and like the oak, of which, when they are felled, only a root-stump remains: such a root-stump is a holy seed." The answer is intentionally commenced, not with עד־כּי, but with אם אשׁר עד (the expression only occurs again in Gen 28:15 and Num 32:17), which, even without dropping the conditional force of אם, signified that the hardening judgment would only come to an end when the condition had been fulfilled, that towns, houses, and the soil of the land of Israel and its environs had been made desolate, in fact, utterly and universally desolate, as the three definitions (without inhabitant, without man, wilderness) affirm. The expression richak (put far away) is a general and enigmatical description of exile or captivity (cf., Joe. 4:6, Jer 27:10); the literal term gâlâh has been already used in Is 5:13. Instead of a national term being used, we find here simply the general expression "men" (eth-hâēâdâm; the consequence of depopulation, viz., the entire absence of men, being expressed in connection with the depopulation itself. The participial noun hâ azubâh (the forsaken) is a collective term for places once full of life, that had afterwards died out and fallen into ruins (Is 17:2, Is 17:9). This judgment would be followed by a second, which would expose the still remaining tenth of the nation to a sifting. והיה שׁב, to become again (Ges. 142, 3); לבער היה, not as in Is 5:5, but as in Is 4:4, after Num 24:22 : the feminine does not refer to the land of Israel (Luzzatto), but to the tenth. Up to the words "given up to destruction," the announcement is a threatening one; but from this point to "remains" a consolatory prospect begins to dawn; and in the last three words this brighter prospect, like a distant streak of light, bounds the horizon of the gloomy prophecy. It shall happen as with the terebinth and oak. These trees were selected as illustrations, not only because they were so near akin to evergreens, and produced a similar impression, or because there were so many associations connected with them in the olden times of Israel's history; but also because they formed such fitting symbols of Israel, on account of their peculiar facility for springing up again from the root (like the beech and nut, for example), even when they had been completely felled. As the forms yabbesheth (dryness), dalleketh (fever), ‛avvereth (blindness), shachepheth (consumption), are used to denote certain qualities or states, and those for the most part faulty ones (Concord. p. 1350); so shalleceth here does not refer to the act itself of felling or casting away, but rather to the condition of a tree that has been hewn or thrown down; though not to the condition of the trunk as it lies prostrate upon the ground, but to that of the root, which is still left in the earth. Of this tree, that had been deprived of its trunk and crown, there was still a mazzebeth kindred form of mazzebâh), i.e., a root-stump (truncus) fast in the ground. The tree was not yet entirely destroyed; the root-stump could shoot out and put forth branches again. And this would take place: the root-stump of the oak or terebinth, which was a symbol of Israel, was "a holy seed." The root-stump was the remnant that had survived the judgment, and this remnant would become a seed, out of which a new Israel would spring up after the old had been destroyed. Thus in a few weighty words is the way sketched out, which God would henceforth take with His people. The passage contains an outline of the history of Israel to the end of time. Israel as a nation was indestructible, by virtue of the promise of God; but the mass of the people were doomed to destruction through the judicial sentence of God, and only a remnant, which would be converted, would perpetuate the nationality of Israel, and inherit the glorious future. This law of a blessing sunk in the depths of the curse actually inflicted, still prevails in the history of the Jews. The way of salvation is open to all. Individuals find it, and give us a presentiment of what might be and is to be; but the great mass are hopelessly lost, and only when they have been swept away will a holy seed, saved by the covenant-keeping God, grow up into a new and holy Israel, which, according to Is 27:6, will fill the earth with its fruits, or, as the apostle expresses it in Rom 11:12, become "the riches of the Gentiles."
Now, if the impression which we have received from Is 6:1-13 is not a false one - namely, that the prophet is here relating his first call to the prophetic office, and not, as Seb. Schmidt observes, his call to one particular duty (ad unum specialem actum officii) - this impression may be easily verified, inasmuch as the addresses in chapters 1-5 will be sure to contain the elements which are here handed to the prophet by revelation, and the result of these addresses will correspond to the sentence judicially pronounced here. And the conclusion to which we have come will stand this test. For the prophet, in the very first address, after pointing out to the nation as a whole the gracious pathway of justification and sanctification, takes the turn indicated in Is 6:11-13, in full consciousness that all is in vain. And the theme of the second address is, that it will be only after the overthrow of the false glory of Israel that the true glory promised can possibly be realized, and that after the destruction of the great body of the people only a small remnant will live to see this realization. The parable with which the third begins, rests upon the supposition that the measure of the nation's iniquity is full; and the threatening of judgment introduced by this parable agrees substantially, and in part verbally, with the divine answer received by the prophet to his question "How long?" On every side, therefore, the opinion is confirmed, that in Is 6:1-13 he describes his own consecration to the prophetic office. The addresses in chapters 2-4 and 5, which belong to the time of Uzziah and Jotham, do not fall earlier than the year of Uzziah's death, from which point the whole of Jotham's sixteen years' reign lay open before them. Now, as Micah commenced his ministry in Jotham's reign, though his book was written in the form of a complete and chronologically indivisible summary, by the working up of the prophecies which he delivered under Jotham, Ahaz, and Hezekiah, and was then read or published in the time of Hezekiah, as we may infer from Jer 26:18, it is quite possible that Isaiah may have taken from Micah's own lips (though not from Micah's book) the words of promise in Is 2:1-4, which he certainly borrowed from some quarter. The notion that this word of promise originated with a third prophet (who must have been Joel, if he were one of the prophets known to us), is rendered very improbable by the many marks of Micah's prophetic peculiarities, and by its natural position in the context in which it there occurs (vid., Caspari, Micha, pp. 444-5).
Again, the situation of Is 6:1-13 is not inexplicable. As Hvernick has observed, the prophet evidently intended to vindicate in Is 6:1-13 the style and method of his previous prophecies, on the ground of the divine commission that he had received. but this only serves to explain the reason why Isaiah has not placed Is 6:1-13 at the commencement of the collection, and not why he inserts it in this particular place. He has done this, no doubt, for the purpose of bringing close together the prophecy and its fulfilment; for whilst on the one hand the judgment of hardening suspended over the Jewish nation is brought distinctly out in the person of king Ahaz, on the other hand we find ourselves in the midst of the Syro-Ephraimitish war, which formed the introduction to the judgments of extermination predicted in Is 6:11-13. It is only the position of chapter 1 which still remains in obscurity. If Is 1:7-9 is to be understood in a historically literally sense, then chapter 1 must have been composed after the dangers of the Syro-Ephraimitish war had been averted from Jerusalem, though the land of Judah was still bleeding with the open wounds which this war, designed as it was to destroy it altogether, had inflicted upon it. Chapter 1 would therefore be of more recent origin than chapters 2-5, and still more recent than the connected chapters 7-12. It is only the comparatively more general and indefinite character of chapter 1 which seems at variance with this. But this difficulty is removed at once, if we assume that chapter 1, though not indeed the first of the prophet's addresses, was yet in one sense the first - namely, the first that was committed to writing, though not the first that he delivered, and that it was primarily intended to form the preface to the addresses and historical accounts in chapters 2-12, the contents of which were regulated by it. For chapters 2-5 and 7-12 form two prophetic cycles, chapter 1 being the portal which leads into them, and Is 6:1-13 the band which connects them together. The prophetic cycle in chapters 2-5 may be called the Book of hardening, as it is by Caspari, and chapters 7-12 the Book of Immanuel, as Chr. Aug. Crusius suggests, because in all the stages through which the proclamation in chapters 7-12 passes, the coming Immanuel is the banner of consolation, which it lifts up even in the midst of the judgments already breaking upon the people, in accordance with the doom pronounced upon them in Is 6:1-13.
Geneva 1599
6:11 Then said I, Lord, (p) how long? And he answered, Until the cities shall be wasted without inhabitant, and the houses without man, and the land be utterly desolate,
(p) As he was moved with the zeal of God's glory, so was he touched with a charitable affection toward the people.
John Gill
6:11 Then said I, Lord, how long?.... That is, how long will this blindness, hardness, stupidity, and impenitence, remain with this people, or they be under such a sore judgment of God upon them:
and he answered, until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; until there is not an inhabitant in the cities of Judea, nor in Jerusalem, the metropolis of the land, nor a single man in any house in them; which denotes the utter desolation of the land and city; and can refer to no other than to the desolation thereof by the Romans; and till that time the blindness which happened to them continued; the things which belonged to their peace were hid from their eyes till their city was destroyed, and not one stone left upon another, Lk 19:42 till that time, and even to this day, the veil of blindness, ignorance, and and penitence, is on their hearts, and will remain until they are converted to the Lord, in the latter day; see Rom 11:25, 2Cor 3:14.
John Wesley
6:11 Lord - An abrupt speech, arising from the prophet's great passion and astonishment: how long shall this dreadful judgment last? Until - Until this land be totally destroyed, first by the Babylonians, and afterward by the Romans.
Robert Jamieson, A. R. Fausset and David Brown
6:11 how long--will this wretched condition of the nation being hardened to its destruction continue?
until-- (Is 5:9) --fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus.
6:126:12: Եւ յետ այսորիկ յերկարեսցէ Աստուած մարդկան, եւ բազմասցին մնացեալքն յերկրի[9651]։ [9651] Ոմանք. Եւ յետ այնորիկ յերկա՛՛... եւ բազմասցի մնացեալք երկրի։
12 Դրանից յետոյ Աստուած կը հանդուրժի մարդկանց, եւ կենդանի մնացածները կը բազմանան երկրի վրայ:
12 Ու մինչեւ որ Տէրը հեռացնէ մարդիկը Ու երկրին մէջ մեծ ամայութիւն ըլլայ։
[94]Եւ յետ այնորիկ յերկարեսցէ Աստուած մարդկան, եւ բազմասցին մնացեալքն յերկրի:

6:12: Եւ յետ այսորիկ յերկարեսցէ Աստուած մարդկան, եւ բազմասցին մնացեալքն յերկրի[9651]։
[9651] Ոմանք. Եւ յետ այնորիկ յերկա՛՛... եւ բազմասցի մնացեալք երկրի։
12 Դրանից յետոյ Աստուած կը հանդուրժի մարդկանց, եւ կենդանի մնացածները կը բազմանան երկրի վրայ:
12 Ու մինչեւ որ Տէրը հեռացնէ մարդիկը Ու երկրին մէջ մեծ ամայութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 И удалит Господь людей, и великое запустение будет на этой земле.
6:12 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he μακρυνεῖ μακρυνω the θεὸς θεος God τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even οἱ ο the καταλειφθέντες καταλειπω leave behind; remain πληθυνθήσονται πληθυνω multiply ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
6:12 וְ wᵊ וְ and רִחַ֥ק riḥˌaq רחק be far יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and רַבָּ֥ה rabbˌā רבב be much הָ hā הַ the עֲזוּבָ֖ה ʕᵃzûvˌā עזב leave בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:12. et longe faciet Dominus homines et multiplicabitur quae derelicta fuerat in medio terraeAnd the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the earth.
12. and the LORD have removed men far away, and the forsaken places be many in the midst of the land.
6:12. For the Lord will take the men far away, and she who will have been left behind will be multiplied in the midst of the earth.
6:12. And the LORD have removed men far away, and [there be] a great forsaking in the midst of the land.
And the LORD have removed men far away, and [there be] a great forsaking in the midst of the land:

6:12 И удалит Господь людей, и великое запустение будет на этой земле.
6:12
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
μακρυνεῖ μακρυνω the
θεὸς θεος God
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
οἱ ο the
καταλειφθέντες καταλειπω leave behind; remain
πληθυνθήσονται πληθυνω multiply
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
6:12
וְ wᵊ וְ and
רִחַ֥ק riḥˌaq רחק be far
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
רַבָּ֥ה rabbˌā רבב be much
הָ הַ the
עֲזוּבָ֖ה ʕᵃzûvˌā עזב leave
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:12. et longe faciet Dominus homines et multiplicabitur quae derelicta fuerat in medio terrae
And the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the earth.
6:12. For the Lord will take the men far away, and she who will have been left behind will be multiplied in the midst of the earth.
6:12. And the LORD have removed men far away, and [there be] a great forsaking in the midst of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:12: And the Lord have removed ... - The land shall be given up to desolation. The men - the strength of the nation - shall be taken to a distant land.
And there be a great forsaking - A great desolation; the cities and dwellings shall be abandoned by the inhabitants; compare Isa 17:2; Jer 4:29; Zep 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: the Lord: Isa 26:15; Kg2 25:11, Kg2 25:21; Jer 15:4, Jer 52:28-30
a great: Jer 4:29, Jer 12:7; Lam 5:20; Rom 11:1, Rom 11:2, Rom 11:15
John Gill
6:12 And the Lord have removed men far away,.... Not to Babylon, but to the ends of the earth, into the most distant countries, by means of the Romans; for they were but instruments of carrying the Jews captive out of their own land, and dispersing them among the several nations of the world; it was the Lord's doing, and a judgment which he inflicted upon them for their sins:
and there be a great forsaking in the midst of the land; not that there should be many left in the land, and multiply and increase in it; which is the sense of the Septuagint, Vulgate Latin, and Arabic versions; but that the land should be greatly forsaken of men; there should be many places in the midst of the land destitute of them; and this should continue a long time, as Kimchi observes, which therefore cannot be understood of the Babylonish captivity, but of their present one.
John Wesley
6:12 Removed - Hath caused this people to be carried away captive into far countries. A forsaking - 'Till houses and lands be generally forsaken of their owners.
Robert Jamieson, A. R. Fausset and David Brown
6:12 (4Kings 25:21).
forsaking--abandonment of dwellings by their inhabitants (Jer 4:29).
6:136:13: Սակայն եւ ՚ի նմանէ՛ տասանորդեսցեն. եւ դարձեալ եղիցին ՚ի գերութի՛ւն եւ յափշտակութիւն, իբրեւ զբեւեկնի տերեւաթափ, եւ իբրեւ զկաղին թօթափեալ յիւրաքանչիւր պատենից ※ զաւակն սուրբ արձանութիւն նորա[9652]։[9652] ՚Ի բազումս պակասի. Իբրեւ զբեւեկնի տերեւաթափ. եւ։ Օրինակ մի. Եւ իբրեւ զկաղնին... զաւակ սուրբ արձակութիւն նորա։
13 Սակայն սրանցից էլ մէկ տասներորդը կը պահպանուի. նորից կ’ենթարկուեն գերութեան ու յափշտակութեան, եւ սուրբ սերունդը, ինչպէս իրենց պատեանը թօթափած բեւեկն ու կաղին, նրա հաստատութիւնը կը դառնայ:
13 Անոր մէջ դեռ մէկ տասներորդ մասը պիտի գտնուի, Բայց այն ալ դարձեալ պիտի սպառի. Ինչպէս բեւեկնին ու կաղնին կտրուելով՝ անոնց բունը կը մնայ»։Այսպէս սուրբ սերունդը այն ժողովուրդին բունը պիտի ըլլայ։
Սակայն եւ ի նմանէ տասանորդեսցեն. եւ դարձեալ եղիցին ի գերութիւն եւ յափշտակութիւն, իբրեւ զբեւեկնի եւ իբրեւ զկաղին թօթափեալ յիւրաքանչիւր պատենից զաւակն սուրբ արձանութիւն նորա:

6:13: Սակայն եւ ՚ի նմանէ՛ տասանորդեսցեն. եւ դարձեալ եղիցին ՚ի գերութի՛ւն եւ յափշտակութիւն, իբրեւ զբեւեկնի տերեւաթափ, եւ իբրեւ զկաղին թօթափեալ յիւրաքանչիւր պատենից ※ զաւակն սուրբ արձանութիւն նորա[9652]։
[9652] ՚Ի բազումս պակասի. Իբրեւ զբեւեկնի տերեւաթափ. եւ։ Օրինակ մի. Եւ իբրեւ զկաղնին... զաւակ սուրբ արձակութիւն նորա։
13 Սակայն սրանցից էլ մէկ տասներորդը կը պահպանուի. նորից կ’ենթարկուեն գերութեան ու յափշտակութեան, եւ սուրբ սերունդը, ինչպէս իրենց պատեանը թօթափած բեւեկն ու կաղին, նրա հաստատութիւնը կը դառնայ:
13 Անոր մէջ դեռ մէկ տասներորդ մասը պիտի գտնուի, Բայց այն ալ դարձեալ պիտի սպառի. Ինչպէս բեւեկնին ու կաղնին կտրուելով՝ անոնց բունը կը մնայ»։Այսպէս սուրբ սերունդը այն ժողովուրդին բունը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 И если еще останется десятая часть на ней и возвратится, и она опять будет разорена; {но} как от теревинфа и как от дуба, когда они и срублены, {остается} корень их, так святое семя {будет} корнем ее.
6:13 καὶ και and; even ἔτι ετι yet; still ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἔστιν ειμι be τὸ ο the ἐπιδέκατον επιδεκατος and; even πάλιν παλιν again ἔσται ειμι be εἰς εις into; for προνομὴν προνομη as; how τερέβινθος τερεβινθος and; even ὡς ως.1 as; how βάλανος βαλανος when; once ἐκπέσῃ εκπιπτω fall out; fall off ἀπὸ απο from; away τῆς ο the θήκης θηκη sheath αὐτῆς αυτος he; him
6:13 וְ wᵊ וְ and עֹ֥וד ʕˌôḏ עֹוד duration בָּהּ֙ bˌāh בְּ in עֲשִׂ֣רִיָּ֔ה ʕᵃśˈiriyyˈā עֲשִׂירִי tenth וְ wᵊ וְ and שָׁ֖בָה šˌāvā שׁוב return וְ wᵊ וְ and הָיְתָ֣ה hāyᵊṯˈā היה be לְ lᵊ לְ to בָעֵ֑ר vāʕˈēr בער burn כָּ kā כְּ as † הַ the אֵלָ֣ה ʔēlˈā אֵלָה big tree וְ wᵊ וְ and כָ ḵā כְּ as † הַ the אַלֹּ֗ון ʔallˈôn אַלֹּון big tree אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in שַׁלֶּ֨כֶת֙ šallˈeḵeṯ שַׁלֶּכֶת cutting down מַצֶּ֣בֶת maṣṣˈeveṯ מַצֶּבֶת stump בָּ֔ם bˈām בְּ in זֶ֥רַע zˌeraʕ זֶרַע seed קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness מַצַּבְתָּֽהּ׃ פ maṣṣavtˈāh . f מַצֶּבֶת stump
6:13. et adhuc in ea decimatio et convertetur et erit in ostensionem sicut terebinthus et sicuti quercus quae expandit ramos suos semen sanctum erit id quod steterit in eaAnd there shall be still a tithing therein, and she shall turn, and shall be made a show as a turpentine tree, and as an oak that spreadeth its branches: that which shall stand therein, shall be a holy seed.
13. And if there be yet a tenth in it, it shall again be eaten up: as a terebinth, and as an oak, whose stock remaineth, when they are felled; so the holy seed is the stock thereof.
6:13. But still, there will be a tithing within her, and she will be converted, and she will be put on display, like a terebinth tree and like an oak which extends its branches. And what will remain standing within her will be a holy offspring.
6:13. But yet in it [shall be] a tenth, and [it] shall return, and shall be eaten: as a teil tree, and as an oak, whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance thereof.
But yet in it [shall be] a tenth, and [it] shall return, and shall be eaten: as a teil tree, and as an oak, whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance thereof:

6:13 И если еще останется десятая часть на ней и возвратится, и она опять будет разорена; {но} как от теревинфа и как от дуба, когда они и срублены, {остается} корень их, так святое семя {будет} корнем ее.
6:13
καὶ και and; even
ἔτι ετι yet; still
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
ἔστιν ειμι be
τὸ ο the
ἐπιδέκατον επιδεκατος and; even
πάλιν παλιν again
ἔσται ειμι be
εἰς εις into; for
προνομὴν προνομη as; how
τερέβινθος τερεβινθος and; even
ὡς ως.1 as; how
βάλανος βαλανος when; once
ἐκπέσῃ εκπιπτω fall out; fall off
ἀπὸ απο from; away
τῆς ο the
θήκης θηκη sheath
αὐτῆς αυτος he; him
6:13
וְ wᵊ וְ and
עֹ֥וד ʕˌôḏ עֹוד duration
בָּהּ֙ bˌāh בְּ in
עֲשִׂ֣רִיָּ֔ה ʕᵃśˈiriyyˈā עֲשִׂירִי tenth
וְ wᵊ וְ and
שָׁ֖בָה šˌāvā שׁוב return
וְ wᵊ וְ and
הָיְתָ֣ה hāyᵊṯˈā היה be
לְ lᵊ לְ to
בָעֵ֑ר vāʕˈēr בער burn
כָּ כְּ as
הַ the
אֵלָ֣ה ʔēlˈā אֵלָה big tree
וְ wᵊ וְ and
כָ ḵā כְּ as
הַ the
אַלֹּ֗ון ʔallˈôn אַלֹּון big tree
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שַׁלֶּ֨כֶת֙ šallˈeḵeṯ שַׁלֶּכֶת cutting down
מַצֶּ֣בֶת maṣṣˈeveṯ מַצֶּבֶת stump
בָּ֔ם bˈām בְּ in
זֶ֥רַע zˌeraʕ זֶרַע seed
קֹ֖דֶשׁ qˌōḏeš קֹדֶשׁ holiness
מַצַּבְתָּֽהּ׃ פ maṣṣavtˈāh . f מַצֶּבֶת stump
6:13. et adhuc in ea decimatio et convertetur et erit in ostensionem sicut terebinthus et sicuti quercus quae expandit ramos suos semen sanctum erit id quod steterit in ea
And there shall be still a tithing therein, and she shall turn, and shall be made a show as a turpentine tree, and as an oak that spreadeth its branches: that which shall stand therein, shall be a holy seed.
6:13. But still, there will be a tithing within her, and she will be converted, and she will be put on display, like a terebinth tree and like an oak which extends its branches. And what will remain standing within her will be a holy offspring.
6:13. But yet in it [shall be] a tenth, and [it] shall return, and shall be eaten: as a teil tree, and as an oak, whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Этот стих указывает на такое страшное опустошение Иудеи, после которого в ней останется не более десятой части жителей. Это могло относиться только к времени взятия Иерусалима халдеями при Навуходоносоре.

И возвратится - это выражение следует заменить словами: в свою очередь (будет уничтожена).

Но как от теревинфа... в переводе с еврейского: "как дуб или теревинф (пропадает), у которого срублен ствол". Во всем стихе таким образом одна мысль, что народ еврейский, как политическое целое, со временем совершенно прекратит свое существование и лишится своей земли. Только тогда - так можно выразить основную мысль всей беседы Бога с Исаией - только тогда ожесточение народа станет смягчаться и возможно станет его обращение к Богу.

При этом пророк указывает на Святое Семя (т. е. на Мессию) как на опору (по слав, стояние) дальнейшего существования народа израильского. Мессия еще не пришел, след., и народ, из среди коего Он должен произойти, должен сохранить свое бытие.

Шестая глава критиками вообще признается подлинной. Если Marti указывает на то, что в 12: и 13: стихах Господь говорит о Себе в третьем лице, то подобный оборот речи не представляет собою чего-либо необычного в книге Исаии (срав. Ис 13:13).

Reuss видит в этой главе прозаическое произведение, но другие находят здесь и поэтические отделы, именно, во-первых, в словословии серафимов, а затем в стихах 7: и следующих (исключая вставные замечания: я услышал, я сказал и т. п.)

Шестую главу положено читать как паремию на праздник Сретения Господня, потому что, как видно из церковных песнопений (5: ирмос канона на Сретение, 1-й тропарь 5: песня канона, 3: тропарь и 2-й той же песни), Церковь видит здесь предсказание на воплощение Сына Божия и на принесение Его во храм (клещи - руки Пресвятой Девы, державшие Богомладенца).
Adam Clarke: Commentary on the Bible - 1831
6:13: A tenth - This passage, though somewhat obscure, and variously explained by various interpreters, has, I think, been made so clear by the accomplishment of the prophecy, that there remains little room to doubt of the sense of it. When Nebuchadnezzar had carried away the greater and better part of the people into captivity, there was yet a tenth remaining in the land, the poorer sort left to be vinedressers and husbandmen, under Gedaliah, Kg2 25:12, Kg2 25:22, and the dispersed Jews gathered themselves together, and returned to him, Jer 40:12; yet even these, fleeing into Egypt after the death of Gedaliah, contrary to the warning of God given by the prophet Jeremiah, miserably perished there. Again, in the subsequent and more remarkable completion of the prophecy in the destruction of Jerusalem, and the dissolution of the commonwealth by the Romans, when the Jews, after the loss of above a million of men, had increased from the scanty residue that was left of them, and had become very numerous again in their country; Hadrian, provoked by their rebellious behavior, slew above half a million more of them, and a second time almost extirpated the nation. Yet after these signal and almost universal destructions of that nation, and after so many other repeated exterminations and massacres of them in different times and on various occasions since, we yet see, with astonishment, that the stock still remains, from which God, according to his promise frequently given by his prophets, will cause his people to shoot forth again, and to flourish. - L.
A tenth, עשיריה asiriyah. The meaning, says Kimchi, of this word is, there shall yet be in the land ten kings from the time of declaring this prophecy. The names of the ten kings are Jotham, Ahaz, Hezekiah, Manasseh, Amon, Jostah, Jehoahaz, Jehoiachin, Jehoiakim, and Zedekiah; then there shall be a general consumption, the people shall be carried into captivity, and Jerusalem shall be destroyed.
For בם bam, in them, above seventy MSS., eleven of Kennicott's, and thirty-four of De Rossi's, read בה bah, in it; and so the Septuagint.
Albert Barnes: Notes on the Bible - 1834
6:13: But yet ... - The main idea in this verse is plain, though there is much difficulty in the explanation of the particular phrases. The leading thought is, that the land should not be "utterly" and finally abandoned. There would be the remains of life - as in an oak or terebinth tree when the tree has fallen; compare the notes at Isa 11:1.
A tenth - That is, a tenth of the inhabitants, or a very small part. Amidst the general desolation, a small part should be preserved. This was accomplished in the time of the captivity of the Jews by Nebuchadnezzar. We are not to suppose that "literally" a tenth part of the nation would remain; but a part that should bear somewhat the same proportion to the entire nation, in strength and resources, that a tenth does to the whole. Accordingly, in the captivity by the Babylonians we are told Kg2 25:12, that 'the captain of the guard left the poor of the land to be vinedressers and farmers;' compare Kg2 24:14, where it is said, that 'Nebuchadnezzar carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths, none remained save the poorer sort of the people of the land.' Over this remnant, Nebuchadnezzar made Gedaliah king; Kg2 25:22.
And it shall return - This expression can be explained by the history. The prophet mentions the "return," but he has omitted the fact that this remnant should go away; and hence, all the difficulty which has been experienced in explaining this. The history informs us, Kg2 25:26, that this remnant, this tenth part, 'arose and came to Egypt, for they were afraid of the Chaldees.' A part also of the nation was scattered in Moab and Edom, and among the Ammonites; Jer 40:2. By connecting this idea with the prophecy, there is no difficulty in explaining it. It was of the return from Egypt that the prophet here speaks; compare Jer 42:4-7. After this flight to Egypt they returned again to Judea, together with those who were scattered in Moab, and the neighboring regions; Jer 40:11-12. This renmant thus collected was what the prophet referred to as "returning" after it had been scattered in Egypt, and Moab, and Edom, and among the Ammonites.
And shall be eaten - This is an unhappy translation. It has arisen from the difficulty of making sense of the passage, by not taking into consideration the circumstances just adverted to. The word translated 'eaten' means to feed, to graze, to consume by grazing to consume by fire, to consume or destroy in any way, to remove. "Gesenius" on the word בער bâ‛ ar. Here it means that this remnant shall be for "destruction;" that judgments and punishments shall follow them after their return front Egypt and Moab. Even this remnant shall be the object of divine displeasure, and shall feel the weight of his indignation; see Jer 43:1-13; 44.
As a teil-tree - The word "teil" means the "linden," though there is no evidence that the linden is denoted here. The word used here - אלה 'ê lâ h - is translated "elm" in Hos 4:13, but generally "oak:" Gen 35:4; Jdg 6:11, Jdg 6:19; Sa2 18:9, Sa2 18:14. It is here distinguished from the אלון 'allô n "oak." It probably denotes the "terebinth," or turpentine tree, for a description of which, see the notes at Isa 1:29.
Whose substance - Margin, 'Stock' or 'Stem.' The margin is the more correct translation. The word usually denotes the upright shaft, stem, or stock of a tree. It means here, whose "vitality" shall remain; that is, they do not entirely die.
When they cast their leaves - The words 'their leaves' are not in the original, and should not be in the translation. The Hebrew means, 'in their falling' - or when they fall. As the evergreen did "not" cast its leaves, the reference is to the falling of the "body" of the tree. The idea is, that when the tree should fall and decay, still the life of the tree would remain. In the root there would be life. It would send up new "shoots," and thus a new tree would be produced; see the notes at Isa 4:2; Isa 11:1. This was particularly the case with the terebinth, as it is with the fir, the chestnut, the oak, the willow, etc.; see Job 14:7. The idea is, that it would be so with the Jews. Though desolate, and though one judgment would follow another, and though even the renmant would be punished, yet the race would not be extinguished. It would spring up again, and survive. This was the case in the captivity of Babylon; and again the case in the destruction of Jerusalem; and in all their persecutions and trials since, the same has always occurred. They survive; and though scattered in all nations, they still live as demonstrative of the truth of the divine predictions; Deut 28.
The holy seed - The few remaining Jews. They shall not be utterly destroyed, but shall be like the life remaining in the root of the tree. No prophecy, perhaps, has been more remarkably fulfilled than that in this verse. Though the cities be waste and the land be desolate, it is not from the poverty of the soil that the fields are abandoned by the plow, nor from any diminution of its ancient and natural fertility, that the land has rested for so many generations. Judea was not forced only by artificial means, or from local and temporary causes, into a luxuriant cultivation, such as a barren country might have been, concerning which it would not have needed a prophet to tell that, if once devastated and abandoned it would ultimately Rev_ert to its original sterility. Phenicia at all times held a far different rank among the richest countries of the world; and it was not a bleak and sterile portion of the earth, nor a land which even many ages of desolation and neglect could impoverish, that God gave in possession and by covenant to the seed of Abraham. No longer cultivated as a garden, but left like a wilderness, Judea is indeed greatly changed from what it was; all that human ingenuity and labor did devise, erect, or cultivate, people have laid waste and desolate; all the "plenteous goods" with which it was enriched, adorned, and blessed, have fallen like seared and withered leaves when their greenness is gone; and stripped of its "ancient splendor," it is left "as an oak whose leaf fadeth," but its inherent sources of fertility are not dried up; the natural richness of the soil is unblighted; "the substance is in it," strong as that of the tell tree or the solid oak, which retain their substance when they east their leaves.
And as the leafless oak waits throughout winter for the genial warmth of returning spring, to be clothed with renewed foilage, so the once glorious land of Judea is yet full of latent vigor, or of vegetative power, strong as ever, ready to shoot forth, even "better than at the beginning," whenever the sun of heaven shall shine on it again, and "the holy seed" be prepared for being finally" the substance thereof." "The substance that is in it" - which alone has here to be proved - is, in few words, thus described by an enemy: "The land in the plains is fat and loamy, and exhibits every sign of the greatest fecundity. Were nature assisted by art, the fruits of the most distant countries might be produced within the distance of twenty leagues." "Galilee," says Malte Brun, "would be a paradise, were it inhabited by an industrious people, under an enlightened government."'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: But yet: Isa 1:9, Isa 4:3, Isa 10:20-22; Mat 24:22; Mar 13:20; Rom 11:5, Rom 11:6, Rom 11:16-29
and it shall return: etc. or, when it is returned, and hath been broused
teil tree: The teil-tree is the linden or lime-tree, a species very common in Palestine; the leaf of which resembles that of the laurel, and its flower that of the olive. But the original ailah which our translators render the oak (but here distinguished from allon the oak), and Bp. Lowth the ilex in Isa 1:29, Isa 1:30, probably denotes, as Celsius contends, the terebintḣ It is an evergreen of moderate size, but having the top and branches large in proportion to the trunk; leaves, like those of the olive, but green intermixed with red and purple; flowers, like those of the vine, growing in bunches, and purple; fruit, of a ruddy purple, the size of a juniper berry, hanging in clusters, very juicy, and containing a single seed of the size of a grape stone; wood, hard and fibrous, from which a resin distils; with an excresence scattered among the leaves, of the size of a chestnut, of a purple colour, variegated with green and white.
substance: or, stock, or stem, Job 14:7-9
so the holy: Isa 65:8, Isa 65:9; Gen 22:18; Ezr 9:2; Mal 2:15; Joh 15:1-3; Rom 9:5, Rom 11:5, Rom 11:24; Gal 3:16-19, Gal 3:28, Gal 3:29
Geneva 1599
6:13 But yet in it [shall be] (q) a tenth, and [it] shall return, and shall be eaten: as a teil tree, (r) and as an oak, whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance of it.
(q) Meaning, the tenth part: or as some write, it was revealed to Isaiah for the confirmation of his prophecy that ten kings would come before their captivity, as were from Uzziah to Zedekiah.
(r) For the fewness of them they will seem to be eaten up: yet they will later flourish as a tree, which in winter loses leaves, and seems to be dead, yet in summer is fresh and green.
John Gill
6:13 But yet in it shall be a tenth,.... Which some understand of ten kings that should reign over Judah from this time, the death of Uzziah, unto the captivity, as Jarchi and Aben Ezra observe; and which are, as Kimchi reckons them, as follows, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, Zedekiah; but the prophecy, as we have seen, respects not the captivity of the Jews in Babylon, but their present one; wherefore the words are to be understood of a few persons, a remnant, according to the election of grace, that should be called, and saved amidst all the blindness, darkness, and destruction that should come upon that people; and may be illustrated by the words of the apostle in Rom 11:5 and these chosen, called, and saved ones, are the "tenth", that is, the Lord's tenth, as the words may be rendered (r). To this sense the Targum agrees,
"and there shall be left in it righteous persons, one out of ten;''
though indeed the Christians were not left in Jerusalem when it was destroyed, but were called out of it just before, and were preserved from that ruin.
And it shall return, and shall be eaten; or "be for burning". I should choose to render it, "it shall return, and be burnt" (s); that is, it shall be burnt again; it was burnt a first time by Nebuchadnezzar king of Babylon, and his army, Jer 52:13 and a second time by Titus Vespasian, to which this prophecy refers:
as a teil tree, and as an oak, whose substance is in them, when they cast their leaves; the word "Beshallecheth", which we render, "when they cast their leaves", is by some, as Jarchi, Aben Ezra, and Kimchi observe, thought to be the name of a gate in Jerusalem, called "Shallecheth", from which a causeway went towards the king's palace, from whence it had its name, 1Chron 26:16 and along which causeway, as is supposed, were planted teil trees and oaks, which are here referred to. But the Targum, Jarchi, and Kimchi, interpret the word as we do, of casting their leaves: and the sense seems to be this; that as the teil tree and oak, when they cast their leaves in autumn, and look as if they were dry, withered, and dead, yet have a substance in them, and in spring appear alive and green, and flourishing again; so the Jews, notwithstanding their miserable destruction by the Romans, when they were stripped of all their riches and glory, yet were not utterly consumed as a people, but remained an entire distinct people, and do so to this day, among the nations of the world; though, like a dry withered trunk of a tree, without verdure or beauty; the reason of this follows:
so, or "because",
the holy seed shall be the substance thereof; that is, they shall subsist, or continue a distinct people, though in this miserable condition; because there is a "holy seed", or a certain number, whom God has chosen to be holy, that is to arise from them, and will be called and converted in the latter day; hence they have a substance, a subsistence, and shall remain till that comes, and that chosen remnant is called and saved, Rom 11:25. The Targum is,
"as the elm and oak, when their leaves fall, and are like to dry "trees", and yet are moist to raise up seed from them; so the captivities of Israel shall be gathered, and shall return to their land; for the seed which is holy is their plantation.''
Some, interpreting the passage of the Babylonish captivity, by the "holy seed" understand the Messiah. See Lk 1:35 (t).
(r) "decima ejus", i.e. Dei. (s) "et convertatur sitque in incendium", Syr.; "ad conflagrandum", Montanus; "ad urendum", De Dieu. (t) Ericus Phaletranus de ablat. Sceptr. Jud. in Graev. Syntag. p. 437.
John Wesley
6:13 A tenth - A small remnant reserved, that number being put indefinitely. Return - Out of the Babylonish captivity, into their own land. Eaten - That remnant shall be devoured a second time, by the kings of Syria, and afterwards by the Romans. Yet - Yet there shall be another remnant, not such an one as that which came out of Babylon, but an holy seed, who shall afterwards look upon him whom they have pierced, and mourn over him. When - Who when their leaves are cast in winter, have a substance within themselves, a vital principle, which preserves life in the root of the tree, and in due time sends it forth into all the branches. The support - Of the land or people, which, were it not for the sake of these, should be finally rooted out.
Robert Jamieson, A. R. Fausset and David Brown
6:13 and it shall return, and . . . be eaten--Rather, "but it shall be again given over to be consumed": if even a tenth survive the first destruction, it shall be destroyed by a second (Is 5:25; Ezek 5:1-5, Ezek 5:12), [MAURER and HORSLEY]. In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (4Kings 24:14; 4Kings 25:12), which afterwards fled to Egypt in fear (4Kings 25:26), and subsequently returned thence along with others who had fled to Moab and Edom (Jer 40:11-12), and suffered under further divine judgments.
tell--rather, "terebinth" or "turpentine tree" (Is 1:29).
substance . . . when . . . cast . . . leaves--rather, "As a terebinth or oak in which, when they are cast down (not 'cast their leaves,' Job 14:7), the trunk or stock remains, so the holy seed (Ezra 9:2) shall be the stock of that land." The seeds of vitality still exist in both the land and the scattered people of Judea, waiting for the returning spring of God's favor (Rom 11:5, Rom 11:23-29). According to Isaiah, not all Israel, but the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths the prophetic legacy of the second part of his book (the fortieth through sixty-sixth chapters).
In the Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tiglath-pileser, of whose reign the annals of seventeen years have been deciphered. For the historical facts in this chapter, compare 2Ki. 15:37-16:9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign they "smote Ahaz with a great slaughter" (2Chron 28:5). Their object was probably to unite the three kingdoms against Assyria. Egypt seems to have favored the plan, so as to interpose these confederate kingdoms between her own frontier and Assyria (compare Is 7:18, "Egypt"; and 4Kings 17:4, Hoshea's league with Egypt). Rezin and Pekah may have perceived Ahaz' inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (3Kings 12:16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (compare 2Ch. 28:1-26 and 4Kings 15:37, with Is 16:5), smarting under his former defeat, applied to Tiglath-pileser, in spite of Isaiah's warning in this chapter, that he should rather rely on God; that king accordingly attacked Damascus, and slew Rezin (4Kings 16:9); and probably it was at the same time that he carried away part of Israel captive (4Kings 15:29), unless there were two assaults on Pekah--that in 4Kings 15:29, the earlier, and that in which Tiglath helped Ahaz subsequently [G. V. SMITH]. Ahaz was saved at the sacrifice of Judah's independence and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (Is 37:37; 4Kings 16:8, 4Kings 16:17-18; 2Chron 28:20). Ahaz' reign began about 741 B.C., and Pekah was slain in 738 [WINER].