the Week of Proper 19 / Ordinary 24
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World English Bible
Isaiah 6:1
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In the year of King Uzziah's death I saw the Lord sitting on a throne, high and lifted up, with the train of His robe filling the temple.
In the year of King Uzziah's death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.
In the yere that kyng Oziah dyed, I sawe also the Lorde sitting vpon an high and glorious seate, and his trayne filled the temple.
In the year of the death of king Uzziah, I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple.
Ezekiel 1:4-28">[xr] In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple.
In the year that King Uzziah died, then I saw the Lord sitting on a throne, high and lifted up. And His train filled the temple.
In the year that King Uzziah died, I saw the Lord sitting on a very high and wonderful throne. His long robe filled the Temple.
In the yeere that King Uzziah died, I saw also the Lord sitting vpon a throne, high and lifted vp, and his traine 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.
In the same yeare yt kynge Osias dyed, I sawe the LORDE sittinge vpon an high and glorious seate, and his trayne fylled ye palace.
In the year that King Uzziah died, I saw the Master sitting on a throne—high, exalted!—and the train of his robes filled the Temple. Angel-seraphs hovered above him, each with six wings. With two wings they covered their faces, with two their feet, and with two they flew. And they called back and forth one to the other, Holy, Holy, Holy is God -of-the-Angel-Armies. His bright glory fills the whole earth. The foundations trembled at the sound of the angel voices, and then the whole house filled with smoke. I said, "Doom! It's Doomsday! I'm as good as dead! Every word I've ever spoken is tainted— blasphemous even! And the people I live with talk the same way, using words that corrupt and desecrate. And here I've looked God in the face! The King! God -of-the-Angel-Armies!" Then one of the angel-seraphs flew to me. He held a live coal that he had taken with tongs from the altar. He touched my mouth with the coal and said, "Look. This coal has touched your lips. Gone your guilt, your sins wiped out." And then I heard the voice of the Master: "Whom shall I send? Who will go for us?" I spoke up, "I'll go. Send me!"
In the year that King Uzziah died, I saw [in a vision] the Lord sitting on a throne, high and exalted, with the train of His royal robe filling the [most holy part of the] temple.
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.
In the year of King Uzziah's death I saw the Lord seated in his place, high and lifted up, and the Temple was full of the wide skirts of his robe.
In the year that king Uzziah died I saw the Lord sitting on 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 elevated, and his train filled the temple.
In the year of King Uzziah's death, I saw the sovereign master seated on a high, elevated throne. The hem of his robe filled the temple.
In the year that King Uzziah died, I had a vision of the Lord . He was on his throne high above, and his robe filled the temple.
In the year of King ‘Uziyahu's death I saw Adonai sitting on a high, lofty throne! The hem of his robe filled the temple.
In the yeere of the death of King Vzziah, I saw also the Lord sitting vpon an high throne, and lifted vp, and the lower partes thereof filled the Temple.
IN the year that King Uzziah died I saw the LORD sitting upon a throne, high and lifted up, and his train filled his temple.
In the year that king `Uzziyah died I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple.
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.
It was in the year King Uzziah died that I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple.
In the year of King Uzziah's death, I saw the Lord sitting on a throne, high and honored. His long clothing spread out and filled the house of God.
And it came to pass in the year in which king Ozias died, that I saw the Lord sitting on a high and exalted throne, and the house was full of his glory.
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.
In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted; and the train of His robe filled the temple.
In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple.
In the year that King Uzziah died, I saw My Lord, sitting upon a throne high and lifted up, and, his skirts, did fill the temple,
In the year that king Ozias died, I saw the Lord sitting upon a throne high and elevated: and his train filled the temple.
In the year of the death of Uzziah the king, I saw the Lord sitting on a high and raised throne, and the hem of his robe was filling the temple.
In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up; and the train of his robe filled the temple.
In the year of King Uzziah's death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.
In the year that King Uzziah died, I saw the Lord sitting on a very high throne. His long robe filled the Temple.
In the year that King Uzziah died, I saw the Lord. He was sitting on his throne, high and exalted, and his robe filled the whole Temple.
In the year that King Uzziah died, I saw the Lord seated on a high and lofty throne, and His robe filled the temple.
In the yeer in which the kyng Osie was deed, Y siy the Lord sittynge on an hiy seete, and reisid; and the hous was ful of his mageste, and tho thingis that weren vndur hym, filliden the temple.
In the year that King Uzzi'ah died I saw the Lord sitting upon a throne, high and lifted up; and his train filled the temple.
In the year of the death of king Uzziah -- I see the Lord, sitting on a throne, high and lifted up, and His train is filling the temple.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 3245, bc 759
the year: 2 Kings 15:7, Azariah, 2 Chronicles 26:22, 2 Chronicles 26:23
I saw also: Exodus 24:10, Exodus 24:11, Numbers 12:8, Ezekiel 1:1, Ezekiel 1:25-28, John 1:18, John 12:41, 1 Timothy 6:16
sitting: Isaiah 66:1, 1 Kings 22:19, Ezekiel 10:1, Daniel 7:9, Matthew 25:31, Revelation 3:21, Revelation 4:2, Revelation 4:10, Revelation 5:1, Revelation 5:7, Revelation 6:16, Revelation 7:15-17
high: Isaiah 12:4, Isaiah 57:15, Psalms 46:10, Psalms 108:5, Psalms 113:5, Ephesians 1:20, Ephesians 1:21
his train: or, the skirts thereof
filled: 1 Kings 8:10, 1 Kings 8:11, Revelation 15:8
Reciprocal: Exodus 3:6 - hid Exodus 25:20 - toward Exodus 29:43 - sanctified 2 Chronicles 5:14 - the glory 2 Chronicles 7:1 - the glory 2 Chronicles 18:18 - I saw 2 Chronicles 26:3 - Uzziah Job 2:1 - Again Job 42:5 - mine Psalms 138:5 - for great Isaiah 1:1 - the days Isaiah 14:28 - General Jeremiah 3:17 - the throne Jeremiah 17:12 - General Ezekiel 1:26 - the likeness of a Ezekiel 43:7 - the place of my throne Ezekiel 44:2 - because Daniel 10:17 - talk Amos 9:1 - I saw Habakkuk 2:20 - the Lord Acts 7:32 - Then Acts 7:55 - and saw 2 Corinthians 4:6 - the light Revelation 11:19 - the temple
Cross-References
God blessed them. God said to them, "Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth."
Gill's Notes on the Bible
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, Isaiah 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 Isaiah 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, Isaiah 6:3 particularly Christ, as, is clear from
John 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, Psalms 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.
Barnes' Notes on the Bible
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;’ Isaiah 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; 2 Chronicles 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; 1 Kings 22:19; see also Amos 7:1; Amos 8:1; Amos 9:1; Daniel 7:13, ...
The Lord - In the original here the word is not יהוה yehovâh but אדני 'ădonāy; see the notes at Isaiah 1:24. Here it is applied to Yahweh; see also Psalms 114:7, where it is also so applied; and see Isaiah 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 Isaiah 6:5-8, Isaiah 6:11.
(2) It is equally clear, from the New Testament, that Isaiah saw the messiah. John quotes the words in this chapter, Isaiah 6:10, as applicable to Jesus Christ, and then adds John 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 John 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 Exodus 33:20, God says, ‘Thou canst not see my face, for there shall no man see me and live;’ see also 1 Timothy 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 revealed 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; 1 Kings 22:19; Ezekiel 43:7; Jeremiah 17:12.
High and lifted up - That is, the “throne;” an indication of state and majesty. “And his train.” The word “train” שׁוּליו shûlāyv, properly signifies the skirt of a garment, or a robe; Exodus 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 Isaiah 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.
Clarke's Notes on the Bible
CHAPTER VI
This chapter, by a particular designation of Isaiah to the
prophetic office, 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, 9, 10;
and visited with such calamities as would issue on the total
desolation of their country, and their general dispersion,
11, 12.
The prophet adds, however, that under their repeated
dispersions, (by the Chaldeans, Romans, c.,) 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, 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, 2 Chronicles 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 (Isaiah 14:28) means after the death of Ahaz. Not that Isaiah's prophecies are placed in exact order of time. Chapters ii., iii., iv., v., seem by internal marks to be antecedent to chap. i.; they suit the time of Uzziah, or the former part of Jotham's reign; whereas chap. i. can hardly be earlier than the last years of Jotham. See note on Isaiah 1:7, and Isaiah 2:1. 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," Ezekiel 43:7. "A glorious throne exalted of old, is the place of our sanctuary," saith the prophet Jeremiah, Jeremiah 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 Ephesians 1:20. See note on Isaiah 3:2. 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; Revelation 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 Ezekiel 43:5-6,) 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 (John 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 Matthew 13:14; John 12:40; Acts 28:26; Romans 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.
NOTES ON CHAP. VI
Verse Isaiah 6:1. The Lord — Fifty-one MSS. of Kennicott's, and fifty-four of De Rossi's, and one edition; in the 8th verse, forty-four MSS. of Kennicott's, and forty-six of De Rossi's, and one edition; and in the 11th verse 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 Isaiah 6:8;) 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.
