וָאֶשְׁמַ֞ע אֶת־קֹ֤ול אֲדֹנָי֙ אֹמֵ֔ר אֶת־מִ֥י אֶשְׁלַ֖ח וּמִ֣י יֵֽלֶךְ־לָ֑נוּ וָאֹמַ֖ר הִנְנִ֥י שְׁלָחֵֽנִי׃
In the aftermath of his celestial vision, Isaiah hears a divine voice posing a question that echoes through time:
אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ
“Whom shall I send? And who will go for us?”
This moment from Yeshayahu 6:8 is not only one of the most pivotal in prophetic literature — it is also linguistically rich, revealing how Biblical Hebrew encodes divine speech, human initiative, and theological plurality within a single exchange.
We will explore the unique use of the first-person plural pronoun (לָנוּ), the shift from divine deliberation to personal commitment, and the grammatical force behind the prophet’s decisive response: “Here am I; send me!”
“Whom Shall I Send?” — A Question That Reveals Divine Deliberation
The verse begins with Isaiah hearing God speak:
וָאֶשְׁמַע אֶת־קול אֲדֹנָי אֹמר אֶת־מי אֶשלַח ומי ילֶךְ־לָנוּ
“And I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’”
The phrase מִי יֵלֶךְ לָנוּ — “who will go for us” — has long intrigued scholars. Why does God use the plural pronoun לָנוּ? Does He consult with others? Is this a royal we? Or does the grammar here reveal something deeper about divine communication in prophetic experience?
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| לָנוּ | נוּן + וּ | Pronominal suffix, 1cp | “for us” | Used here in a way that suggests divine council or rhetorical inclusiveness. |
This plural form is not isolated in Tanakh — similar expressions appear in Genesis 1:26 (“Let us make man”) and Daniel 3:25 (“like the son of a god”). In each case, the plural may indicate divine majesty, heavenly council, or rhetorical engagement rather than literal plurality.
From Divine Call to Human Voice: The Shift in Speaker and Role
Following the divine question comes Isaiah’s immediate reply:
וָאֹמַר הִנְנִי שְׁלָחֵנִי
“And I said, ‘Here I am; send me!’”
Note the shift from divine speech to human response. The entire structure of the verse hinges on this transition: first, God speaks as if seeking an agent; then, Isaiah steps forward, volunteering himself. This dynamic is rare in prophetic call narratives — usually, the prophet is commanded, not asked.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| הִנְנִי | ה-נ-ה | Hineh particle + 1cs suffix | “Here I am” | A common prophetic response indicating readiness. |
| שְׁלָחֵנִי | שׁ-ל-ח | Imperative, Hiphil, m.s. + 1cs suffix | “Send me” | Combines command and offer — self-directed commissioning. |
Isaiah does not wait to be chosen — he offers himself. His response is not merely obedient; it is proactive. The grammar reflects this boldness: he uses the imperative שְׁלָחֵנִי, which is literally “send me,” not “I will go.” He places himself in the role of messenger before he is even appointed.
“Who Will Go For Us?” — The Syntax of Covenantal Commissioning
The dual questions posed by God are syntactically parallel but semantically distinct:
- אֶת־מִי אֶשְׁלַח – “Whom shall I send?”
- וּמִי יֵלֶךְ לָנוּ – “and who will go for us?”
The verb יֵלֶךְ (Qal imperfect) implies movement, agency, and volition — suggesting that prophecy is not only about being sent, but about choosing to walk forward into mission.
The conjunction וּמִי adds intensity — not just “whom,” but “and who?” — reinforcing the idea that God is searching not just for a vessel, but for a willing servant.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| יֵלֶךְ | ה-ל-ך | Qal imperfect, 3ms | “He will go” | With לָנוּ, creates a sense of shared mission. |
The use of the plural pronoun לָנוּ again raises the question: Who is included in this “us”? Some suggest it refers to the divine court — angels or heavenly beings — while others see it as a rhetorical device, emphasizing the gravity of the task. Either way, it sets up a contrast between divine inquiry and human answer — where the prophet becomes the answer itself.
“Here I Am” — The Performative Power of Prophetic Readiness
Isaiah’s reply — הִנְנִי — is more than a statement. It is a performative declaration — a linguistic act that changes his status from observer to envoy.
This phrase appears elsewhere in prophetic and narrative texts as a mark of divine calling:
- וַיֹּאמֶר הִנְנִי – “And he said, ‘Here I am’” (Bereishit 22:1)
- וַיֹּאמֶר יְהוָה הִנֵּה אָנֹכִי קֹורֵא בְּשֵׁם יְהוָה – “Behold, I am calling in the name of the Lord” (Shemot 3:4)
Each instance carries the same function: a person responding to divine summons. But in Isaiah’s case, the response includes a further step — not just “here I am,” but שְׁלָחֵנִי — “send me.”
This self-commissioning is rare. Most prophets are called without choice. Here, Isaiah chooses to be sent — and in doing so, redefines the very nature of prophetic service.
The Word That Closed the Distance Between Throne and Earth
In Yeshayahu 6:8, language bridges the infinite and the intimate. God speaks in the plural, as if consulting a heavenly assembly — and Isaiah answers, stepping forward not as summoned, but as volunteer.
The verbs tell the story: God seeks a messenger, and Isaiah becomes one. The pronouns shape the theology: God says “us,” and Isaiah says “me.” And the syntax reveals the heart of true calling — not passive obedience, but active surrender.
In the end, this verse is not only a record of divine selection — it is a model of how Hebrew grammar can carry the weight of vocation, destiny, and covenant. Through a single phrase — הִנְנִי שְׁלָחֵנִי — Isaiah transforms from witness to witness-bearer, from hearer to herald, from prophet to proclamation.