- Does Isaiah 6 reflect an earlier or later stage in the history of the prophet (see Isaiah 1:1)?
- Is the description set forth to be taken literally? Why? Why not?
- What are seraphim?
- The seraphim are described somewhat; what is the description of Adonai other than “place” and is it “placed” or “above all”?
- Isaiah 6:3 represents a very prevalent trilogy in our liturgy — what refrain?
- What is “kevodo”?
- Is “haaretz” to be understood as the earth or the universe? Neither?
- Who is speaking in Isaiah 6:5?
- Aside from self description (in terms of unclean lips/mouth) who or what else is described?
- Why is there symbolism of the mouth being touched by a burning coal? What will it do? How does it address more than the self-description in Isaiah 6:5?
- How do Isaiah 6:8-9 indicate the prophet’s description of his “calling”?
- Who else in biblical text used one word to answer the mandate of the Divine? (Here the word is”hineni” joined to the word “shelaheni”)?
- Does Isaiah 6:10 raise a theological objection — namely that people will be determined in their stubborn rejection by Divine action? Or is this the consequence of their action and their not being afforded the opportunity further to appreciate the same? (Those who would like to explore this further will find a detailed reference to God “hardening hearts” in the Rambam’s Mishneh TorahRefers to the first five books of the Hebrew Bible, the Tanakh, also called the Five Books of Moses, Pentateuch or the Hebrew equivalent, Humash. This is also called the Written Torah. The term may also refer to teachings that expound on Jewish tradition., first volume, Hilkhot Tshuva in which the same problem, with Pharaoh as subject, is addressed).
- Do Isaiah 6:11-13 indicate that there is hope for all? Is there hope only for a smidgin? Or, in the last analysis, is there no hope?
