Yesaya 6:1-2

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ¹  I saw the sovereign master ²  seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs ³  stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, ⁴  and they used the remaining two to fly.

Kisah Para Rasul 16:20

16:20 When ⁵  they had brought them ⁶  before the magistrates, they said, “These men are throwing our city into confusion. ⁷  They are ⁸  Jews

Kisah Para Rasul 16:2

16:2 The brothers in Lystra ⁹  and Iconium ¹⁰  spoke well ¹¹  of him. ¹² 

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ¹³ 

and their ears are hard of hearing, ¹⁴ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ¹⁵  and I would heal them.”’ ¹⁶ 

[6:1]  ¹ sn That is, approximately 740 b.c.

[6:1]  ² tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[6:2]  ³ tn 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.

[6:2]  ⁴ sn Some understand “feet” here as a euphemistic reference to the genitals.

[16:20]  ⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:20]  ⁶ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ⁷ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁸ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:2]  ⁹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ¹⁰ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ¹¹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ¹² tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[28:27]  ¹³ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ¹⁴ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ¹⁵ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ¹⁶ sn A quotation from Isa 6:9-10.