Isaiah 6:1

Hebrew Bible

1 In the year of King Uzziah’s death, I saw the Lord seated on a high, elevated throne. The hem of his robe filled the temple. 2 Seraphs stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, and they used the remaining two to fly. 3 They called out to one another, “Holy, holy, holy is the Lord of Heaven’s Armies! His majestic splendor fills the entire earth!”

Jonathan Isaiah 6:1

Targum

1 In the year in which King Uzziah was smitten with the leprosy the prophet said, I saw the glory of the Lord sitting upon His throne, high, and lifted up unto the highest heavens, and the temple was filled with the brightness of His glory. 2 Holy ministers on high stood before him: each one had six wings; with twain he covered his face, that it should not see; and with twain he covered his body, that it should not be seen; and with twain he was ministering. 3 And one cried unto another, and they were saying, Holy in the highest and exalted heavens is the house of His Shekinah, holy upon the earth is the work of His might, holy for ever, world without end, is the Lord of hosts, the whole earth is full of the brightness of His glory.

LXX Isaiah 6:1

Septuagint

1 And it happened in the year that King Ozias died that I saw the Lord sitting on a throne, lofty and raised up, and the house was full of his glory. 2 And seraphin stood around him; the one had six wings and the one had six wings, and with two they covered their face, and with two they covered their feet, and with two they flew. 3 And they cried out one to another and said: “Holy, holy, holy is the Lord Sabaoth; the whole earth is full of his glory.”

 Notes and References

"... when God is the object, not the subject, of bodily actions, the targumists were faced with a problem. It was obvious that the human actions themselves could not be metaphorical; but the object of them had to be understood in a different way. For instance, when the Bible says that someone saw God, it is clear that they saw something, and that something had to be identifiable as God, without suggesting that God himself was visible in bodily form. One solution to this is to introduce God’s “glory”, understood as a visible bright light ... The concept of the visible “glory” of God had already been introduced in the Bible itself: “You shall see the glory of God” (Exodus 16:7), “the appearance of the glory of the Lord was like a consuming fire” (Exodus 24:17), “the glory of the Lord will appear to you” (Lev 9:6), and so on; compare also 1 Enoch 14:20: “The great glory sat on the throne” (see also Testament of Levi 3:4). It also appeared previously in other translations; compare the Septuagint rendering to the Targum (Isaiah 6:1) ... the concept of the visible glory of God as a substitute for speech about the visible God was well known before the Targums were written, and the targumists follow in the steps of that tradition ..."

Cook, Edward M. "The Interpretation of the Hebrew Bible in the Targums" in Henze, Matthias (ed.) A Companion to Biblical Interpretation in Early Judaism (pp. 92-117) William B. Eerdmans Publishing Company, 2012

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