translation_id: net-engnet

book_id: ISA

label: NET translator note

text: The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’ adonay ).


text: Hebrew שָׂרָף ( saraf , “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes ( Num 21:6 ; Deut 8:15 ; Isa 14:29; 30:6 ). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” ( Isa 14:29; 30:6 ), perhaps referring to their darting movements. See the note at 14:29 .


text: Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133. k .) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.) sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5 . At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.


text: Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9 .


text: On the phrase אַמּוֹת הַסִּפִּים (’ ammot hassippim , “pivots of the frames”) see HALOT 763 s.v. סַף .


text: Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה ( damah , “be destroyed”), some take it from a proposed homonymic root דמה , which would mean “be silent.” In this case, one might translate, “I must be silent.”


text: Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.


text: Heb “and among a nation unclean of lips I live.”


text: Or “ritually cleansed,” or “atoned for” (NIV).


text: Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.


text: Heb “and great is the abandonment in the midst of the land.”


text: Or “be burned” (NRSV); NIV “laid waste.”


text: Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).


text: has במה ). אֳשֶׁר (’ asher , “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה ( ukÿ ’ asherah , “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.


text: Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת ( matsevet ) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” ( מַצֶּבָה , matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.