Isaiah 6:9
Parallel Verses
English Standard Version
And he said, “Go, and say to this people: “‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’

King James Bible
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

American Standard Version
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

Douay-Rheims Bible
And he said: Go, and thou shalt say to this people: Hearing, hear, and understand not: and see the vision, and know it not.

English Revised Version
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

Webster's Bible Translation
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not.

Isaiah 6:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"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 Psalm 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 (Isaiah 11:9; Numbers 14:21; Habakkuk 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 Isaiah 10:17; Isaiah 43:15; Isaiah 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 (Psalm 71:22; Psalm 78:41; Psalm 89:19), and twice in Jeremiah (Jeremiah 50:29; Jeremiah 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 Revelation 4:8), whether Isaiah was aware of it or no, really pointed in the distinct consciousness of the spirits themselves to the truine God.

Isaiah 6:9 Parallel Commentaries

Treasury of Scripture Knowledge

go

Isaiah 29:13 Why the Lord said, For as much as this people draw near me with their mouth, and with their lips do honor me...

Isaiah 30:8-11 Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever...

Exodus 32:7-10 And the LORD said to Moses, Go, get you down; for your people, which you brought out of the land of Egypt, have corrupted themselves...

Jeremiah 15:1,2 Then said the LORD to me, Though Moses and Samuel stood before me, yet my mind could not be toward this people...

Hosea 1:9 Then said God, Call his name Loammi: for you are not my people, and I will not be your God.

hear ye

Isaiah 43:8 Bring forth the blind people that have eyes, and the deaf that have ears.

Isaiah 44:18-20 They have not known nor understood: for he has shut their eyes, that they cannot see; and their hearts, that they cannot understand...

Matthew 13:14,15 And in them is fulfilled the prophecy of Esaias, which said, By hearing you shall hear, and shall not understand...

Mark 4:12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted...

Luke 8:10 And he said, To you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see...

John 12:40 He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart...

Acts 28:26,27 Saying, Go to this people, and say, Hearing you shall hear, and shall not understand; and seeing you shall see, and not perceive...

Romans 11:8 (According as it is written, God has given them the spirit of slumber, eyes that they should not see...

indeed. or, without ceasing. Heb. in hearing
indeed. Heb. in seeing

Cross References
Matthew 13:14
Indeed, in their case the prophecy of Isaiah is fulfilled that says: "'"You will indeed hear but never understand, and you will indeed see but never perceive."

Mark 4:12
so that "'they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.'"

Luke 8:10
he said, "To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that 'seeing they may not see, and hearing they may not understand.'

John 12:40
"He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them."

Acts 28:26
"'Go to this people, and say, "You will indeed hear but never understand, and you will indeed see but never perceive."

Romans 11:8
as it is written, "God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day."

Deuteronomy 29:4
But to this day the LORD has not given you a heart to understand or eyes to see or ears to hear.

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