Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

Above him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.

Upon it stood the seraphims: the one had six wings, and the other had six wings: with two they covered his face, and with two they covered his feet, and with two they flew.

Seraphim were standing above him: each had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he flew.

Seraphs are standing above it: six wings hath each one; with two each covereth its face, and with two each covereth its feet, and with two each flieth.

Above it stood the seraphim: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly.

Over him were the winged ones: every one had six wings; two for covering his face, two for covering his feed, and two for flight.

The Seraphim were standing above the throne. One had six wings, and the other had six wings: with two they were covering his face, and with two they were covering his feet, and with two they were flying.

Et seraphim stabant super ipsum: erant singulis sex alae; duabus operiebant faciem suam; duabus tegebant pedes suos; et duabus volabant.

And the seraphim stood upon it. Having declared that God appeared to him full of majesty and of glory, he adds, that God was attended by angels, whom the Prophet calls seraphim on account of their fervor. Though the etymology of this word is well known, yet various reasons are adduced. Some think that they are called seraphim because they burn with the love of God; others, because they are swift like fire; others, because they are bright. However that may be, this description holds out to us, as in sunbeams, the brightness of God's infinite majesty, that we may learn by it to behold and adore his wonderful and overwhelming glory. Many think that there were two seraphim, as there were two cherubim that encompassed the ark of the testimony. This opinion I willingly adopt, though I do not venture to make any assertion where Scripture is silent. As it is customary with the sacred writers to accommodate their descriptions of God to those outward signs which were commonly used and familiarly known among the godly, it is possible that the Prophet saw a representation of this kind. While I hold this to be a probable conjecture, I leave room for other interpretations which some may be disposed to prefer; for Daniel saw not two angels only, but thousands of thousands of angels. (Daniel 7:10.) Each one had six wings. This representation is instructive; for those wings thus arranged contained some mystery which it was the will of the Lord should not remain wholly unknown. The two wings with which the angels fly mean nothing else than their ready and cheerful performance of the commandments of God. On this point the resemblance is so clear and manifest, that it will be at once admitted by all who do not take delight in controversy. The two wings with which they cover their face show plainly enough that even angels cannot endure God's brightness, and that they are dazzled by it in the same manner as when we attempt to gaze upon the radiance of the sun. And if angels are overwhelmed by the majesty of God, how great will be the rashness of men if they venture to intrude so far! Let us, therefore, learn that our inquiries concerning God ought never to go beyond what is proper and lawful, that our knowledge may soberly and modestly taste what is far above our capacity. And yet the angels do not cover their face in such a manner as not to be favored with beholding God in some degree; for their flight is not at random. In like manner we too ought to look at God, but only so far as our capacity shall enable us. As to the remaining two wings, which were placed lower, the difficulty is somewhat greater. Some think that the angels covered their feet, that they might not touch the earth, and contract any defilement from it, as human beings like ourselves are wont to do; for in walking we gather filth and dust, and accordingly, so long as we dwell on earth, we are always tainted by some kind of contagion. This reminds believers that they will have no intercourse with angels till they raise themselves high, and are no longer fastened to the earth. Such is the interpretation given by some expositors. But I rather agree with those who think that the use of those wings was opposite to that of the upper wings; for, as by the upper wings they cover their face, that they may not be overpowered by God's brightness, so they have also lower wings to conceal them from our view. Now, if it be true that we cannot behold the small and feeble rays of the Divine brightness without being altogether overpowered, how could we gaze upon that unspeakably bright and glorious majesty which lays prostrate all our faculties? Let men learn, therefore, that they are far distant from a perfect knowledge of God, since they cannot even reach to the angels. The latter appears to me to be the more correct exposition, but I do not disapprove of the former.

Above it - Either above the throne, or above him. The Septuagint renders it, 'Round about him' - κύκλῳ αὐτοῦ kuklō autou. The Chaldee, 'The holy ministers stood on high in his presence.'
The seraphims - The verb שׂרף s'âraph, from which this word is derived, is uniformly translated "to burn," and is used frequently; see "Taylor." The noun שׂרף s'ârâph denotes, according to Bochart, the "chersydros," a serpent that lives in lakes and moist places; but when those places are dried up, it becomes a land serpent, and then its bite is very fierce, and is attended with a most dreadful inflammation all over the body. Rabbi Solomon says, that 'serpents are called seraphim because they burn people with the poison of their teeth,' perhaps because the idea of "heat and poison" were connected. The word is applied to the fiery flying serpents which bit the children of Israel, and in imitation of which a brass serpent was erected on a pole by Moses. It is translated 'a fiery serpent' in Numbers 21:8; Isaiah 14:29; Isaiah 30:6. In Deut; Deuteronomy 8:15; Numbers 21:6, it is rendered 'fiery,' and in the passage before us, "seraphims."
The word שׂרפה s'erêphâh often occurs in the sense of "burning;" Deuteronomy 29:23; 2-Chronicles 16:14; 2-Chronicles 21:19, The Septuagint renders it "seraphim," σεραφὶμ serafim; so the Vulgate and the Syriac. The Chaldee, 'his holy ministers.' Probably it is now impossible to tell why this name was given to the representations that appeared to Isaiah. Perhaps it may have been from their "burning" ardor and zeal in the service of God; perhaps from the "rapidity" of their motion in his service - derived from the rapid motion of the serpent. Gesenius supposes that the name was derived from a signification of the word denoting "noble or excellent," and that it was on this account applied to princes, and to celestial beings. Kimchi says, that the name was given with reference to their bright, shining appearance; compare Ezekiel 1:13; 2-Kings 2:2; 2-Kings 6:17. The word is applied to celestial beings no where else, except in this chapter. There is no reason to think that the seraphim described here partook of the "form of" the serpent, as the representation seems to be rather that of a man. Thus each one Isaiah 6:2 is represented as covering his "face" and his "feet" with his wings - a description that does not pertain to the serpentine form. God is usually represented as surrounded or encompassed by heavenly beings, as his ministers; Psalm 104:4; Daniel 7:10; 1-Kings 22:19; Psalm 68:17; Hebrews 12:22. The idea is one of special magnificence and grandeur. It is derived especially from the customs of monarchs, particularly Eastern monarchs, who had numerous princes and nobles to attend them, and to give magnificence to their court.
Each one had six wings - "Wings" are emblematic of the "rapidity" of their movement; the number here, perhaps, denoting their celerity and readiness to do the will of God.
With twain he covered his face - This is designed, doubtless, to denote the "reverence and awe" inspired by the immediate presence of God; compare Amos 6:9, Amos 6:10. The Chaldee adds, 'He covered his face so that he could not see.' To cover the face in this manner is the natural expression of reverence; compare the note at Isaiah 52:15. And if the pure and holy seraphim evinced such reverence in the presence of Yahweh, with what profouond awe and veneration should we, polluted and sinful creatures, presume to draw near to him! Assuredly "their" position should reprove our presumption when we rush thoughtlessly and irreverently into his presence, and should teach us to bow with lowly veneration and deep humility; compare Revelation 4:9-11.
He covered his feet - In a similar description of the cherubim in Ezekiel 1:11, it is said tha they covered "their bodies." In Isaiah, the expression clearly denotes not the feet only, but the lower extremities. This was also an expression of reverence drawn from our conceptions of propriety. The seraphim stood covered, or as if "concealing themselves" as much as possible, in token of their nothingness and unworthiness in the presence of the Holy One.
He did fly - He was quick to execute the commands of God. It may be observed, also, that among the ancients, "Mercury," the messenger of Jupiter, was always represented with wings. Milton has copied this description of the seraphim:
'A seraph winged: six wings he wore to shade
His lineaments divine; the pair that clad
Each shoulder broad, came mantling o'er his breast
With regal ornament; the middle pair
Girt like a starry zone his waist, and round
Skirted his loins and thighs with downy gold,
And colors dipt in heaven; the third his feet
Shadowed from either heel with feathered mail,
Sky-tinctured grain.'
Par. Lost, Book v.

Above it stood the seraphim - שרפים seraphim, from שרף seraph, to burn. He saw says Kimchi, the angels as flames of fire, that the depravity of that generation might be exhibited, which was worthy of being totally burnt up.
He covered his feet "He covereth his feet" - By the feet the Hebrews mean all the lower parts of the body. But the people of the East generally wearing long robes, reaching to the ground, and covering the lower parts of the body down to the feet, it may hence have been thought want of respect and decency to appear in public and on solemn occasions with even the feet themselves uncovered. Kempfer, speaking of the king of Persia giving audience, says, Rex in medio supremi atrii cruribus more patrio inflexis sedebat: corpus tunica investiebat flava, ad suras cum staret protensa; discumbentis vero pedes discalceatos pro urbanitate patria operiens. - Amoen. Exot. p. 227. "The king sat on the floor cross-legged, as is the custom of the country. He was covered with a yellow garment, which reached down to the feet when standing, but covered the feet for decency when sitting with his slippers off." Sir John Chardin's MS. note on this place of Isaiah is as follows: Grande marque de respect en orient de se cacher les pieds, quand on est assis, et de baisser le visage. Quand le souvrain se monstre en Chine et a Japon, chacun se jette le visage contre terre, et il n'est pas permis de regarder le roi; "It is a great mark of respect in the East to cover the feet, and to bow down the head in the presence of the king."

Above it stood the (d) seraphims: each one had six wings; with two he covered his (e) face, and with two he covered his (f) feet, and with two he (g) flew.
(d) They were angels so called because they were of a fiery colour, to signify that they burnt in the love of God, or were light as fire to execute his will.
(e) Signifying that they were not able to endure the brightness of God's glory.
(f) By which it was declared that man was not able to see the brightness of God in them.
(g) Which declares the prompt obedience of the angels to execute God's commandment.

Above it stood the seraphims,.... Not above the temple, nor above the throne, much less above him that sat upon it, but either "by him", on the right hand and on the left, as Aben Ezra; or "near him", as Kimchi and Ben Melech; or "before him", as the Targum; or "round about him", as the Septuagint; all which denote the ministering form in which they stood; by whom are meant, not the Son and Spirit, as some of the ancients thought, who imagined the Father to be the Person sitting on the throne; nor the two Testaments, as Jerom; nor angels, which is the common interpretation; but ministers of the Gospel, the same with the four beasts in Revelation 4:6 and the four living creatures in Ezekiel 1:5 the Jewish commentators in general agree that these are the same with Ezekiel's living creatures; so Jarchi, Aben Ezra, and Kimchi; and the first of these cites the Midrash Agada, as saying this is the Mercavah, which is the name they give to Ezekiel's vision of the living creatures and wheels; and this appears by their name "seraphim", which signifies "burning", and so Ezekiel's living creatures are said to be "like burning coals of fire", Ezekiel 1:13 and the ministers of the Gospel are so called, because of their ministerial gifts, compared to fire, as the gifts of the spirit of God are, especially those which the apostles had bestowed on them, who were baptized with the Holy Spirit and fire, Matthew 3:11 and even the ordinary gifts of the spirit are signified by the same figure, 1-Timothy 1:6 and because of their light, which they have in the truths of the Gospel; and because of their fervent and ardent love to Christ and immortal souls; and because of their flaming zeal for his cause and interest: and this also appears by their situation near the throne, see Ezekiel 1:26 and Christ on it; where they stand as servants waiting upon him, and in order to receive from him, and where they enjoy communion with him; or "above" it may mean the temple, the church, where they stand in the highest place in it, and are over others in the Lord; they stand as servants to Christ, but preside in the church as the rulers and governors of it; to which agrees the Targum,
"holy ministers on high before him:''
and this further appears by their wings,
each one had six wings; as Ezekiel's living creatures, Ezekiel 1:4 and John's four beasts, Revelation 4:8,
with twain he covered his face; that it might not be seen, as the Targum adds; expressive of their modesty and humility, looking, upon themselves as less than the least of all the saints, and the chief of sinners, and as ashamed of themselves before the Lord; or that they might not look upon the divine Majesty, as Jarchi; or rather as being unable to look upon the dazzling glory and infinite perfections of his being; so Elijah wrapped his face in a mantle, when he heard the still small voice of the Lord, 1-Kings 19:12 and as Moses before him did, Exodus 3:6 being afraid to look upon God, conscious of creature distance, and of sinfulness and unworthiness; and therefore not so suitable to angels, who always behold the face of God, Matthew 18:10,
with twain he covered his feet; or body, that it might not be seen, as the Targum; as conscious of the imperfection of their conduct, walk, and conversation, as ministers and Christians, in the sight of God, however beautiful their feet may appear to others, Isaiah 52:7,
and with twain he did fly: or minister, as the Targum; this denotes their readiness and swiftness in preaching the everlasting Gospel, running to and fro with it, having their feet shod with the preparation of the Gospel of peace: see Revelation 14:6.

stood--not necessarily the posture of standing; rather, were in attendance on Him [MAURER], hovering on expanded wings.
the--not in the Hebrew.
seraphim--nowhere else applied to God's attendant angels; but to the fiery flying (not winged, but rapidly moving) serpents, which bit the Israelites (Numbers 21:6), called so from the poisonous inflammation caused by their bites. Seraph is to burn; implying the burning zeal, dazzling brightness (2-Kings 2:11; 2-Kings 6:17; Ezekiel 1:13; Matthew 28:3) and serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a serpent (nachash) in his appearance to man has some connection with his original form as a seraph of light. The head of the serpent was the symbol of wisdom in Egypt (compare Numbers 21:8; 2-Kings 18:4). The seraphim, with six wings and one face, can hardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Ezekiel 1:5-12). (But compare Revelation 4:8). The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning "princely," applied in Daniel 10:13 to Michael [MAURER]; just as cherub comes from a root (changing m into b), meaning "noble."
twain--Two wings alone of the six were kept ready for instant flight in God's service; two veiled their faces as unworthy to look on the holy God, or pry into His secret counsels which they fulfilled (Exodus 3:6; Job 4:18; Job 15:15); two covered their feet, or rather the whole of the lower parts of their persons--a practice usual in the presence of Eastern monarchs, in token of reverence (compare Ezekiel 1:11, their bodies). Man's service a fortiori consists in reverent waiting on, still more than in active service for, God.

"Above it stood seraphim: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly." We must not render לו ממּעל "near him;" for although על or מעל is applied to a person standing near or over against another who is sitting down (Exodus 18:13; Jeremiah 36:21; compared 2-Chronicles 26:19, where the latter is used to signify "over against" the altar of incense), and is used in this sense to denote the attitude of spirits (Job 1:16; 1-Kings 22:19; Zac 6:5), and even of men (Zac 4:14), in relation to God when seated on His throne, in which case it cannot possibly be employed in the sense of "towering above;" yet לו ממּעל, the strongest expression for supra, cannot be employed in any other than a literal sense here; for which reason Rashi and the Targums understand it as signifying "above in the attitude of service," and the accentuation apparently, though erroneously, implies this (Luzzatto). What Isaiah meant by this standing above, may be inferred from the use which the seraphim are said to have made of their wings. The imperfects do not describe what they were accustomed to do (Bttcher and others), but what the seer saw them do: with two of their six wings he saw them fly. Thus they stood flying, i.e., they hovered or soared (cf., Numbers 14:14), as both the earth and stars are said to stand, although suspended in space (Job 26:7). The seraphim would not indeed tower above the head of Him that sat upon the throne, but they hovered above the robe belonging to Him with which the hall was filled, sustained by two extended wings, and covering their faces with two other wings in their awe at the divine glory (Targ. ne videant), and their feet with two others, in their consciousness of the depth at which the creature stands below the Holiest of all (Targ. ne videantur), just as the cherubim are described as veiling their bodies in Ezekiel 1:11. This is the only passage in the Scriptures in which the seraphim are mentioned. According to the orthodox view, which originated with Dionysius the Areopagite, they stand at the head of the nine choirs of angels, the first rank consisting of seraphim, cherubim, and throni. And this is not without support, if we compare the cherubim mentioned in Ezekiel, which carried the chariot of the divine throne; whereas here the seraphim are said to surround the seat on which the Lord was enthroned. In any case, the seraphim and cherubim were heavenly beings of different kinds; and there is no weight in the attempts made by Hendewerk and Stickel to prove that they are one and the same. And certainly the name serpahim does not signify merely spirits as such, but even, if not the highest of all, yet a distinct order from the rest; for the Scriptures really teach that there are gradations in rank in the hierarchy of heaven. Nor were they mere symbols or fanciful images, as Hvernick imagines, but real spiritual beings, who visibly appeared to the prophet, and that in a form corresponding to their own supersensuous being, and to the design of the whole transaction. Whilst these seraphim hovered above on both sides of Him that sat upon the throne, and therefore formed two opposite choirs, each ranged in a semicircle, they presented antiphonal worship to Him that sat upon the throne.

Stood - As ministers attending upon their Lord. Seraphim - An order of holy angels, thus called from fire and burning, which this word properly signifies; to represent either their nature, which is bright and glorious, subtile, and pure; or their property, of fervent zeal for God's service and glory. Covered - Out of profound reverence.