Isaiah 6:5

Isaiah 6:5 in Multiple Translations

Berean Standard Bible BSB

Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.”

King James Version KJV

¶ Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.

American Standard Version ASV

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts.

Bible in Basic English BBE

Then I said, The curse is on me, and my fate is destruction; for I am a man of unclean lips, living among a people of unclean lips; for my eyes have seen the King, the Lord of armies.

Free Bible Version FBV

I cried out, “I'm doomed! I'm going to die because I'm a man of unclean lips, and I live among a people of unclean lips, for I've seen the King, the Lord Almighty!”

Geneva Bible 1599 GNV

Then I sayd, Wo is me: for I am vndone, because I am a man of polluted lips, and I dwell in the middes of a people of polluted lips: for mine eyes haue seene the King and Lord of hostes.

Young's Literal Translation YLT

And I say, 'Woe to me, for I have been silent, For a man — unclean of lips [am] I, And in midst of a people unclean of lips I am dwelling, Because the King, Jehovah of Hosts, have my eyes seen.'

World English Bible WEB

Then I said, “Woe is me! For I am undone, because I am a man of unclean lips and I live among a people of unclean lips, for my eyes have seen the King, the LORD of Armies!”

Noah Webster Bible WBS

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for my eyes have seen the King, the LORD of hosts.

Douay-Rheims 1899 DRV

And I said: Woe is me, because I have held my peace; because I am a man of unclean lips, and I dwell in the midst of a people that hath unclean lips, and I have seen with my eyes the King the Lord of hosts.

Translation for Translators T4T

Then I said, “Terrible things will happen to me, because everything that I say [MTY] is sinful, and I live among people who constantly say [MTY] sinful things. I will be destroyed because I have seen the Commander of the armies of angels!”

Study Highlights

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Berean Amplified Bible — Isaiah 6:5

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Isaiah 6:5 Interlinear (Deep Study)

BIB

HEB וָ/אֹמַ֞ר אֽוֹי לִ֣/י כִֽי נִדְמֵ֗יתִי כִּ֣י אִ֤ישׁ טְמֵֽא שְׂפָתַ֨יִם֙ אָנֹ֔כִי וּ/בְ/תוֹךְ֙ עַם טְמֵ֣א שְׂפָתַ֔יִם אָנֹכִ֖י יוֹשֵׁ֑ב כִּ֗י אֶת הַ/מֶּ֛לֶךְ יְהוָ֥ה צְבָא֖וֹת רָא֥וּ עֵינָֽ/י

וָ/אֹמַ֞ר ʼâmar H559 to say Conj | V-Qal-ConsecImperf-1cs

אֽוֹי ʼôwy H188 woe! Part

לִ֣/י Prep | Suff

כִֽי kîy H3588 for Conj

נִדְמֵ֗יתִי dâmâh H1820 to cease V-Niphal-Perf-1cs

כִּ֣י kîy H3588 for Conj

אִ֤ישׁ ʼîysh H376 man N-ms

טְמֵֽא ṭâmêʼ H2931 unclean Adj

שְׂפָתַ֨יִם֙ sâphâh H8193 lips N-fd

אָנֹ֔כִי ʼânôkîy H595 I Pron

וּ/בְ/תוֹךְ֙ tâvek H8432 midst Conj | Prep | N-ms

עַם ʻam H5971 Amaw N-ms

טְמֵ֣א ṭâmêʼ H2931 unclean Adj

שְׂפָתַ֔יִם sâphâh H8193 lips N-fd

אָנֹכִ֖י ʼânôkîy H595 I Pron

יוֹשֵׁ֑ב yâshab H3427 to dwell V-Qal

כִּ֗י kîy H3588 for Conj

אֶת ʼêth H853 Obj. DirObjM

הַ/מֶּ֛לֶךְ melek H4428 King's Art | N-ms

יְהוָ֥ה Yᵉhôvâh H3068 The Lord N-proper

צְבָא֖וֹת tsâbâʼ H6635 army N-cp

רָא֥וּ râʼâh H7200 Provider V-Qal-Perf-3cp

עֵינָֽ/י ʻayin H5869 eye N-cd | Suff

Hebrew Word Study

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Hebrew Word Reference — Isaiah 6:5

וָ/אֹמַ֞ר ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-1cs

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

אֽוֹי ʼôwy H188 "woe!" Part

This word is an expression of sorrow or grief, like a cry of 'Oh no!' or 'Alas!' It's used in Isaiah and Jeremiah to lament the fate of God's people. The prophets use it to express deep emotional pain.

Definition: 1) woe! alas! oh! 1a) passionate cry of grief or despair

Usage: Occurs in 23 OT verses. KJV: alas, woe. See also: Numbers 21:29; Jeremiah 6:4; Proverbs 23:29.

לִ֣/י "" Prep | Suff

כִֽי kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

נִדְמֵ֗יתִי dâmâh H1820 "to cease" V-Niphal-Perf-1cs

To cease or be destroyed is the meaning of this Hebrew word, which can also mean to be silent or fail. It is used in Psalms and Isaiah to describe the end of something. God's power can bring about destruction.

Definition: 1) to cease, cause to cease, cut off, destroy, perish 1a) (Qal) 1a1) to cease 1a2) to cause to cease, destroy 1b) (Niphal) 1b1) to be cut off 1b2) to be undone, be cut off at sight of the theophany

Usage: Occurs in 14 OT verses. KJV: cease, be cut down (off), destroy, be brought to silence, be undone, [idiom] utterly. See also: Psalms 49:13; Lamentations 3:49; Psalms 49:21.

כִּ֣י kîy H3588 "for" Conj

אִ֤ישׁ ʼîysh H376 "man" N-ms

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

טְמֵֽא ṭâmêʼ H2931 "unclean" Adj

In the Bible, this Hebrew word means to be unclean in a spiritual sense, often due to sin or impurity, as seen in Leviticus. It can refer to people, places, or things. The concept is key to understanding biblical purity laws.

Definition: 1) unclean, impure 1a) ethically and religiously 1b) ritually 1c) of places

Usage: Occurs in 78 OT verses. KJV: defiled, [phrase] infamous, polluted(-tion), unclean. See also: Leviticus 5:2; Numbers 9:6; Isaiah 6:5.

שְׂפָתַ֨יִם֙ sâphâh H8193 "lips" N-fd

This word refers to lips or language, and can also mean the edge or border of something. It is used in the Bible to describe the shore of a sea or the edge of a cup.

Definition: : lips/mouth 1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding 1a) lip (as body part) 1b) language 1c) edge, shore, bank (of cup, sea, river, etc)

Usage: Occurs in 164 OT verses. KJV: band, bank, binding, border, brim, brink, edge, language, lip, prating, (sea-)shore, side, speech, talk, (vain) words. See also: Genesis 11:1; Psalms 120:2; Psalms 12:3.

אָנֹ֔כִי ʼânôkîy H595 "I" Pron

This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.

Definition: I (first pers. sing.) Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Usage: Occurs in 335 OT verses. KJV: I, me, [idiom] which. See also: Genesis 3:10; Deuteronomy 11:26; 2 Samuel 3:39.

וּ/בְ/תוֹךְ֙ tâvek H8432 "midst" Conj | Prep | N-ms

This word refers to the middle or center of something, such as a group of people or a physical space. It can also mean among or between things, as seen in various Bible translations.

Definition: 1) midst, middle 1a) midst, middle 1b) into, through (after verbs of motion) 1c) among (of a number of persons) 1d) between (of things arranged by twos) 1e) from among (as to take or separate etc)

Usage: Occurs in 390 OT verses. KJV: among(-st), [idiom] between, half, [idiom] (there-, where-), in(-to), middle, mid(-night), midst (among), [idiom] out (of), [idiom] through, [idiom] with(-in). See also: Genesis 1:6; Numbers 35:5; 2 Chronicles 32:4.

עַם ʻam H5971 "Amaw" N-ms

A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.

Definition: This name means nation, people

Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.

טְמֵ֣א ṭâmêʼ H2931 "unclean" Adj

Definition: 1) unclean, impure 1a) ethically and religiously 1b) ritually 1c) of places

Usage: Occurs in 78 OT verses. KJV: defiled, [phrase] infamous, polluted(-tion), unclean. See also: Leviticus 5:2; Numbers 9:6; Isaiah 6:5.

שְׂפָתַ֔יִם sâphâh H8193 "lips" N-fd

This word refers to lips or language, and can also mean the edge or border of something. It is used in the Bible to describe the shore of a sea or the edge of a cup.

Definition: : lips/mouth 1) lip, language, speech, shore, bank, brink, brim, side, edge, border, binding 1a) lip (as body part) 1b) language 1c) edge, shore, bank (of cup, sea, river, etc)

אָנֹכִ֖י ʼânôkîy H595 "I" Pron

This simple Hebrew word just means 'I', referring to the speaker, like in Genesis 27 where Esau says 'I' when talking to his father Isaac.

Definition: I (first pers. sing.) Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)

Usage: Occurs in 335 OT verses. KJV: I, me, [idiom] which. See also: Genesis 3:10; Deuteronomy 11:26; 2 Samuel 3:39.

יוֹשֵׁ֑ב yâshab H3427 "to dwell" V-Qal

This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.

Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.

כִּ֗י kîy H3588 "for" Conj

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

הַ/מֶּ֛לֶךְ melek H4428 "King's" Art | N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

יְהוָ֥ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

צְבָא֖וֹת tsâbâʼ H6635 "army" N-cp

This Hebrew word means a large group of people or things, often referring to an army or a campaign, and is also used to describe the Lord's hosts. It appears in the Bible as a name for God, emphasizing His power and authority. In the KJV, it's translated as 'host' or 'army'.

Definition: : army 1) that which goes forth, army, war, warfare, host 1a) army, host 1a1) host (of organised army) 1a2) host (of angels) 1a3) of sun, moon, and stars 1a4) of whole creation 1b) war, warfare, service, go out to war 1c) service

Usage: Occurs in 463 OT verses. KJV: appointed time, ([phrase]) army, ([phrase]) battle, company, host, service, soldiers, waiting upon, war(-fare). See also: Genesis 2:1; 1 Samuel 17:55; Psalms 24:10.

רָא֥וּ râʼâh H7200 "Provider" V-Qal-Perf-3cp

The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.

Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after

Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.

עֵינָֽ/י ʻayin H5869 "eye" N-cd | Suff

This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.

Definition: : eye 1) eye 1a) eye 1a1) of physical eye 1a2) as showing mental qualities 1a3) of mental and spiritual faculties (fig.)

Usage: Occurs in 828 OT verses. KJV: affliction, outward appearance, [phrase] before, [phrase] think best, colour, conceit, [phrase] be content, countenance, [phrase] displease, eye((-brow), (-d), -sight), face, [phrase] favour, fountain, furrow (from the margin), [idiom] him, [phrase] humble, knowledge, look, ([phrase] well), [idiom] me, open(-ly), [phrase] (not) please, presence, [phrase] regard, resemblance, sight, [idiom] thee, [idiom] them, [phrase] think, [idiom] us, well, [idiom] you(-rselves). See also: Genesis 3:5; Exodus 34:9; Deuteronomy 28:67.

Study Notes — Isaiah 6:5

Show Verse Quote Highlights

Context
Cross References
Isaiah 6:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Isaiah 6:5
Jamieson-Fausset-Brown on Isaiah 6:5
Matthew Poole's Commentary on Isaiah 6:5
Trapp's Commentary on Isaiah 6:5
Ellicott's Commentary on Isaiah 6:5
Adam Clarke's Commentary on Isaiah 6:5
Cambridge Bible on Isaiah 6:5
Barnes' Notes on Isaiah 6:5
Whedon's Commentary on Isaiah 6:5
Sermons on Isaiah 6:5

Context — Isaiah’s Commission

3And they were calling out to one another: “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” 4At the sound of their voices the doorposts and thresholds shook, and the temple was filled with smoke.

5Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.”

6Then one of the seraphim flew to me, and in his hand was a glowing coal that he had taken with tongs from the altar. 7And with it he touched my mouth and said: “Now that this has touched your lips, your iniquity is removed and your sin is atoned for.”

Cross References

	Reference	Text (BSB)
1	Luke 5:8–9	When Simon Peter saw this, he fell at Jesus’ knees. “Go away from me, Lord,” he said, “for I am a sinful man.” For he and his companions were astonished at the catch of fish they had taken,
2	James 3:6–10	The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man, but no man can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we bless our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come blessing and cursing. My brothers, this should not be!
3	Jeremiah 9:3–8	“They bend their tongues like bows; lies prevail over truth in the land. For they proceed from evil to evil, and they do not take Me into account,” declares the LORD. “Let everyone guard against his neighbor; do not trust any brother, for every brother deals craftily, and every friend spreads slander. Each one betrays his friend; no one tells the truth. They have taught their tongues to lie; they wear themselves out committing iniquity. You dwell in the midst of deception; in their deceit they refuse to know Me,” declares the LORD. Therefore this is what the LORD of Hosts says: “Behold, I will refine them and test them, for what else can I do because of the daughter of My people? Their tongues are deadly arrows; they speak deception. With his mouth a man speaks peace to his neighbor, but in his heart he sets a trap for him.
4	Jeremiah 1:6	“Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am only a child!”
5	Matthew 12:34–37	You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart, the mouth speaks. The good man brings good things out of his good store of treasure, and the evil man brings evil things out of his evil store of treasure. But I tell you that men will give an account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned.”
6	Exodus 6:30	But in the LORD’s presence Moses replied, “Since I am unskilled in speech, why would Pharaoh listen to me?”
7	Ezekiel 2:6–8	But you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns surround you, and you dwell among scorpions. Do not be afraid of their words or dismayed by their presence, though they are a rebellious house. But speak My words to them, whether they listen or refuse to listen, for they are rebellious. And you, son of man, listen to what I tell you. Do not be rebellious like that rebellious house. Open your mouth and eat what I give you.”
8	Exodus 4:10	“Please, Lord,” Moses replied, “I have never been eloquent, neither in the past nor since You have spoken to Your servant, for I am slow of speech and tongue.”
9	Isaiah 29:13	Therefore the Lord said: “These people draw near to Me with their mouths and honor Me with their lips, but their hearts are far from Me. Their worship of Me is but rules taught by men.
10	Revelation 1:16–17	He held in His right hand seven stars, and a sharp double-edged sword came from His mouth. His face was like the sun shining at its brightest. When I saw Him, I fell at His feet like a dead man. But He placed His right hand on me and said, “Do not be afraid. I am the First and the Last,

Isaiah 6:5 Summary

This verse means that when Isaiah saw how holy and powerful God is, he felt deeply sorry for his sins, especially for the wrong things he had said. He realized that he wasn't perfect and that he lived among people who also sinned with their words. This is similar to what happens in Romans 3:23, where it says all people have sinned and fallen short of God's glory. Isaiah's response shows us that when we truly understand God's holiness, we should feel sorry for our sins and seek His forgiveness, as He promises to cleanse and restore us, as seen in 1 John 1:9.

Frequently Asked Questions

What does it mean to be a man of unclean lips?

Being a man of unclean lips, as Isaiah describes himself, means to have spoken sinfully or foolishly, as the Bible warns against in Ephesians 4:29 and James 1:26, recognizing the power of our words to either edify or destroy.

Why did Isaiah feel ruined after seeing the King, the LORD of Hosts?

Isaiah felt ruined because he recognized the holiness of God and the sinfulness of himself and his people, much like the prophet in Isaiah 57:15 who humbles himself before the Holy One, illustrating the profound effect of encountering God's glory.

How does this verse relate to the concept of sin and forgiveness?

This verse highlights the awareness of sin that comes from being in God's presence, as seen in Isaiah 59:2, and sets the stage for the forgiveness and cleansing that follows in Isaiah 6:7, demonstrating God's desire to purify and restore His people.

What can we learn from Isaiah's response to seeing God's glory?

Isaiah's response teaches us the importance of humility and recognizing our own sinfulness in the face of God's holiness, as also seen in Job 42:5-6, where Job humbles himself after encountering God, illustrating a crucial step in our relationship with God.

Reflection Questions

How does the realization of being in God's presence affect my awareness of my own sinfulness and need for forgiveness?
In what ways can I, like Isaiah, acknowledge my unclean lips and seek purification and restoration from God?
What are some areas in my life where I need to humble myself and recognize God's holiness, as Isaiah did in this verse?
How can I apply the lesson from Isaiah's experience to my daily life, especially in how I speak and interact with others?

Gill's Exposition on Isaiah 6:5

Then said I, woe [is] me,.... There's no woe to a good man, all woes are to the wicked; but a good man may think himself wretched and miserable, partly on account of his own corruptions, the body of

Jamieson-Fausset-Brown on Isaiah 6:5

Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then said I, Woe (is) me!

Matthew Poole's Commentary on Isaiah 6:5

I am a man of unclean lips; I am a great sinner, as many other ways, so particularly by my lips, which being in a special manner consecrated to God by my prophetical office, should have been entirely devoted to him; but, alas! my speeches, either to God in prayer, or from God in preaching and prophesying to the people, have been mixed and defiled with so much irreverence, dulness, distraction of thoughts and affections, carnal fear, and many other infirmities, that I dread the thoughts of appearing before thy judgment-seat, which I see erected in this place. For Isaiah had been a prophet before this time, , and was now called, not in general to his prophetical office, but to the delivery of this special message. I dwell in the midst of a people of unclean lips; I am an unclean branch of an unclean tree; and besides my own uncleanness, I have both by my omissions and commissions involved myself in the guilt of their sins, and therefore may justly fear to partake with them in their plagues. Mine eyes have seen the King, the Lord of hosts; the sight of this glorious and holy God gives me cause to fear that he is come to judgment against me, together with others. Whilst sinners are secure and presumptuous, the holiest persons have ever been filled with great reverence, and ofttimes with doubts and fears, at any extraordinary manifestation of God’ s presence. See 17:3 .

Trapp's Commentary on Isaiah 6:5

Isaiah 6:5 Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.Ver. 5. Then said I, Woe is me.] The ordinary fear of the faithful, when they had seen the Lord in his majesty. How shall the wicked then be able to stand before him at the last day? For I am undone.] I am a dead man, since no man shall see God and live. Because I am a man of unclean lips,] i.e., Of a foul nature and sinful practice; his original uncleanness, that filthy fountain and well spring of wickedness, made him cry out in this manner, Pollutior sum quam ut laudem Deum. Angels praise God, as I have heard them; but I, wicked wretch, am altogether unfit for such an employment. Infinite is the distance and disproportion between the high and holy God and me, a loathsome leper, a sordid wretch, &c. The nearer a man draweth to God, the more doth rottenness enter into his bones. "Now mine eyes have seen thee," saith Job, therefore I abhor myself and repent in dust and ashes. "Depart from me, Lord," saith Peter, "for I am a sinful man," Gr., A man a sinner - that is, a compound or hodgepodge of dirt and sin. Quis tu, Domine? quis ego? said one; Tu abyssus essentiae, veritatis, et gloriae: ego abyssus nihili, vanitatis et miseriae, Who art Thou, Lord? and what am I? Thou art an abyss of essence, truth, and glory, and I an abyss of nothing, of sin, and of misery. And I dwell in the midst of a people of unclean lips.] Whose language I have learned, with whose sinful practices I have too much symbolised, and in whose punishments therefore I am like to be involved; for there is a double danger to a man by conversing with the ungodly; (1.) Infection of sin; (2.) Infliction of punishment. Lot was the world’ s miracle, who kept himself fresh in Sodom’ s salt water.

Ellicott's Commentary on Isaiah 6:5

(5) Then said I, Woe is me.—The cry of the prophet expresses the normal result of man’s consciousness of contact with God. So Moses “hid his face, for he was afraid to look upon God” (Exodus 3:6). So Job “abhorred himself and repented in dust and ashes” (Job 42:6). So Peter fell down at his Lord’s feet, and cried, “Depart from me, for I am a sinful man, O Lord” (Luke 5:8). Man at such a time feels his nothingness in the presence of the Eternal, his guilt in the presence of the All-holy. No man can see God and live. (Comp. also 1 Samuel 6:20.) I am a man of unclean lips.—The prophet’s words present at once a parallel and a contrast to those of Moses in Exodus 4:10. The Lawgiver feels only, or chiefly, his want of the gift of utterance which was needed for his work. With Isaiah the dominant thought is that his lips have been defiled by past sins of speech. How can he join in the praises of the seraphim with those lips from which have so often come bitter and hasty words, formal and ceremonial prayers? (Comp. James 3:2; James 3:9). His lips are “unclean” like those of one stricken, as Uzziah had been, by leprosy (Leviticus 13:45). He finds no comfort in the thought that others are as bad as he is, that he “dwells in the midst of a people of unclean lips.” Were it otherwise, there might be some hope that influence from without might work his purification. As it is, he and his people seem certain to sink into the abyss. To “have seen the King, the Lord of hosts,” was in such a case simply overwhelming (Exodus 33:20).

Adam Clarke's Commentary on Isaiah 6:5

Verse 5. Wo is me! for I am undone] נדמיתי nidmeythi, I am become dumb. There is something exceedingly affecting in this complaint. I am a man of unclean lips; I cannot say, Holy, holy, holy! which the seraphs exclaim. They are holy; I am not so: they see God, and live; I have seen him, and must die, because I am unholy. Only the pure in heart shall see God; and they only can live in his presence for ever, Reader, lay this to heart; and instead of boasting of thy excellence, and trusting in thy might, or comforting thyself in thy comparative innocence, thou wilt also be dumb before him, because thou hast been a man of unclean lips, and because thou hast still an unclean heart. I am undone - "I am struck dumb"] נדמיתי nidmeythi, twenty-eight MSS. (five ancient) and three editions. - I understand it as from dum or damam, silere, "to be silent;" and so it is rendered by the Syriac, Vulgate, Symmachus, and by some of the Jewish interpreters, apud Sal. b. Melec. The rendering of the Syriac is תויר אני tavir ani, stupens, attonitus sum, "I am amazed." He immediately gives the reason why he was struck dumb: because he was a man of polluted lips, and dwelt among a people of polluted lips, and was unworthy, either to join the seraphim in singing praises to God, or to be the messenger of God to his people. Compare Exodus 4:10; Exodus 6:12; Jeremiah 1:6.

Cambridge Bible on Isaiah 6:5

5. Isaiah is overwhelmed with the sense of his own unworthiness; he feels himself cut off by a spiritual defect from participation in the solemn mystery which he, alone of mortals, has been privileged to behold; his eyes have seen, but his lips are impure. I am undone] The Vulgate and other ancient versions give the impossible rendering, “I have been silent” (tacui). Jerome’s paraphrase is interesting as explaining the genesis of a curious legend, that Isaiah had already been a prophet, but had lost the gift of inspiration through his unfaithfulness: “quia tacui et non audacter Osiam regem corripui, ideo labia mea immunda sunt.” a man of unclean lips] “A pure lip” is required for the worship of Jehovah (Zephaniah 3:9); Isaiah would fain join in the praises of the Seraphim, but the impulse is checked by the uncleanness of his lips, which is the impurity of his whole nature concentrated, as it were, in the organs of expression. Isaiah is not yet a prophet; but in this profound sense of the necessity for a consecration of the faculty of speech we must surely recognise an unconscious preparation for the task of speaking the word of God. a people of unclean lips] Cf. ch. Isaiah 3:8. The vision of God which has brought his own sin to light, reveals to him also the sinfulness of the people among whom he dwells. They too are unfit to take the holy name of Jehovah on their lips; their whole worship of Him is profane. And this comes home to him as an aggravation of his guilt, that his mind is saturated with the atmosphere of ungodliness in which he lives and moves and has his being. for mine eyes have seen the King] A second ground for the ejaculation “I am undone!” That the sight of God brings death to men is an idea frequently expressed in the O.T. (Exodus 19:21; Exodus 30:20; Judges 13:22); the preceding clauses shew that to Isaiah’s consciousness the danger springs from sin, and not from mere creaturely frailty.

Barnes' Notes on Isaiah 6:5

Wo is me! - That is, I am filled with overwhelming convictions of my own unworthiness, with alarm that I have seen Yahweh.

Whedon's Commentary on Isaiah 6:5

5. Woe is me — At sight of this display of divine holiness the prophet is dismayed. The fire of purity, he fears, will not cleanse, but consume him, conscious as he is of impurity.

Sermons on Isaiah 6:5

	Sermon	Description
	How to Experience Personal Revival by Andrew Strom	In this sermon, the speaker emphasizes the importance of experiencing revival in one's life. He explains that revival is a state of continuous, close communion with God. The founda
	And They Crucified Him by Art Katz	This sermon emphasizes the need for Christians to embrace the suffering and humility exemplified by the early church in the book of Acts. It challenges believers to confront the av
	Revival by Leonard Ravenhill	In this sermon, the preacher focuses on Isaiah chapter 6 and highlights three key words: woe, love, and go. The first word, woe, represents confession and recognizing our own sinfu
	Anahiem Talk on Revival by Leonard Ravenhill	In this sermon, the preacher discusses the importance of having a three-fold vision. He shares a story about a Welshman named Stephen Jeffries who was able to elicit a response fro
	The Enemy of Revival - Part 2 (Cd Quality) by Leonard Ravenhill	In this sermon, the preacher discusses the story of Samson from the Bible. He highlights how Samson was a powerful man who performed great feats, such as ripping the gates of a cit
	The Holiness of God - Part 2 by A.W. Tozer	In this sermon, the preacher emphasizes the importance of the word of God and the need to regain a sense of reverence for the holy. The sermon references the book of Revelation, sp
	"Ye Shall Be as gods." That Was Not Christ’s Ambition by Hans R. Waldvogel	In this sermon, the speaker emphasizes the importance of humbling oneself before God. They share a story about a woman who found joy in doing the dishes because she saw it as an op