Verse 16 is the invocation of Hezekiah’s prayer. He praises Yahweh by stressing his kingship, his uniqueness, his universality, and his creative power. This invocation is full of theological significance, especially since Sennacherib has mocked Yahweh, claiming that Yahweh is powerless to help Judah.
For O LORD of hosts, see the comments on 1.9; for God of Israel, see 17.6.
Who art enthroned above the cherubim pictures Yahweh seated on his throne above the cherubim. A “cherub” (singular form of cherubim) is a human-like creature with wings, whose existence was part of the imaginary world of many ancient Mediterranean cultures. Gen 3.24 says they guarded the entrance to the Garden of Eden; Psa 18.10 speaks of Yahweh riding through the heavens, seated on one. The cherubim here were two statues of these winged creatures. They were carved out of olivewood and covered with gold. They were placed in the Most Holy Place of the Temple, next to the Covenant Box (see 1 Kgs 6.23-28). For the Israelites they had a guardian role in the Temple, protecting the approach to God’s presence. Translating cherubim may be a challenge (see the discussion on “seraphim” at 6.2). Translators should avoid saying “angels.” Good News Translation suggests “winged creatures,” but this could also apply to birds. Another possibility is “winged heavenly creatures.” Otherwise the simplest solution may be to transliterate the term, and explain it in the glossary.
Thou art the God, thou alone, of all the kingdoms of the earth: Yahweh is also the only God and ruler over all earthly kingdoms. This statement is especially significant in the context of the challenge from Assyria. Thou art the God, thou alone stresses the uniqueness of Yahweh, stating that there is only one divine world ruler. This view becomes more evident in the later chapters of this book. Originally, under Moses, the Israelites recognized the existence of other gods but were allowed to worship only one, Yahweh, but later the idea that there could only be one God was spelled out clearly (see, for example, 44.6). The Hebrew text places the first pronoun translated thou at the head of this clause, so it is emphatic. The genitive construction God … of all the kingdoms of the earth refers to God’s rule over all nations, whether they recognize him or not. This whole clause may be rendered “You, you alone are God over all the nations of the world.”
Thou hast made heaven and earth means God created everything. Heaven and earth represent the universe and everything in it. Good News Translation seems to limit their meaning by speaking only of “the earth and the sky.” Good News Translation also reverses the order of these terms for naturalness in English. Revised Standard Version reflects the natural order in Hebrew (compare 1.2). Even if other languages prefer a different order, it is important that the terms used cover all that has been created in the universe.
Translation examples for this verse are:
• “O LORD of hosts, Israel’s God, you who are seated on the throne between the winged beings, you alone are God of all the kingdoms of the world, you are the one who created the heavens and the earth.
• “Almighty Yahweh, the God whom Israel worships, you who are enthroned between the cherubim, you alone are God and ruler of all the world’s kingdoms, Creator of all in heaven and earth.
Quoted with permission from Ogden, Graham S. and Sterk, Jan. A Handbook on Isaiah. (UBS Helps for Translators). New York: UBS, 2011. For this and other handbooks for translators see here .