Jesaja 6:2

Schlachter Bibel

Seraphim standen oben über ihm, ein jeder von ihnen hatte sechs Flügel; mit zweien deckten sie ihre Angesichter, mit zweien deckten sie ihre Füße und mit zweien flogen sie.

Parallel Translations

Lutherbible (1912)
Seraphim standen über ihm; ein jeglicher hatte sechs Flügel: mit zweien deckten sie ihr Antlitz, mit zweien deckten sie ihre Füße, und mit zweien flogen sie.

Bible Verse Review
  from Treasury of Scripure Knowledge

stood: 1 Kings 22:19, Job 1:6, Daniel 7:10, Zechariah 3:4, Luke 1:10, Revelation 7:11

seraphims: Psalms 104:4, Ezekiel 1:4, Hebrews 1:7

wings: Exodus 25:20, Exodus 37:9, 1 Kings 6:24, 1 Kings 6:27, 1 Kings 8:7, Ezekiel 1:6, Ezekiel 1:9, Ezekiel 1:24, Ezekiel 10:21, Revelation 4:8

covered his face: Genesis 17:3, Exodus 3:6, 1 Kings 19:13, Psalms 89:7

his feet: Job 4:18, Job 15:15, Ezekiel 1:11

did fly: Isaiah 6:6, Psalms 18:10, Psalms 103:20, Ezekiel 10:16, Daniel 9:21, Revelation 8:13, Revelation 14:6

Reciprocal: 1 Kings 18:42 - put his face Nehemiah 9:6 - the host Job 2:1 - Again Psalms 84:1 - O Lord Psalms 113:6 - humbleth Psalms 148:2 - all his angels Luke 2:13 - a multitude Luke 11:2 - Thy will Ephesians 3:10 - intent Hebrews 1:14 - ministering

Gill's Notes on the Bible

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.

Barnes' Notes on the Bible

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; 2Ch 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; Psalms 104:4; Daniel 7:10; 1 Kings 22:19; Psalms 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.

Clarke's Notes on the Bible

Verse Isaiah 6:2. 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."