Isaiah 6:2 · Bible study
Isaiah 6:2 Commentary: Seraphim Worship, Covering Face and Feet
Hebrew · 11 what the commentators say
Meaning in one sentence
Why do seraphim cover their faces and feet? Study the meaning, grammar, and theology of Isaiah 6:2 with commentary from Calvin, Barnes, and more.
Research Summary
- Meaning: The seraphim's six wings symbolize awe (face covering), reverence (feet covering), and readiness to serve (flying) before God's throne.
- Key words: Seraphim (H8314, “burning ones”); covering (H3680, kāsāh, to conceal or protect); face (H6440, pānîm); feet (H7272, regel).
- Main debate: Are the seraphim a distinct order of angels (tradition since Dionysius) or a symbolic vision rooted in fiery serpent imagery? Also debated is whether “above him” means literally hovering or simply attending.
- Theological theme: God's unapproachable holiness and the proper creature response, humility, reverence, and eager service.
- Best use: A rich text for teaching on the majesty of God, the nature of angelic worship, and the posture of humility in prayer and liturgy.
Translation Comparison
BSB Berean Standard Bible 2020
Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying.
WEB World English Bible 2000
Above him stood the seraphim. Each one had six wings. With two he covered his face. With two he covered his feet. With two he flew.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
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.
Douay-Rheims Douay-Rheims Bible 1899
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.
Translations in other languages (10 available)
Y encima de él estaban serafines: cada uno tenía seis alas; con dos cubrían sus rostros, y con dos cubrían sus pies, y con dos volaban.
Serafins estavam por cima dele, cada um tinha seis asas; com duas cobriam seus rostos, com duas cobriam seus pés, e com duas voavam.
Des séraphins se tenaient au-dessus de lui; ils avaient chacun six ailes; deux dont ils se couvraient la face, deux dont ils se couvraient les pieds, et deux dont ils se servaient pour voler.
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.
De serafs stonden boven Hem; een iegelijk had zes vleugelen; met twee bedekte ieder zijn aangezicht, en met twee bedekte hij zijn voeten, en met twee vloog hij.
Sopra di lui stavano dei serafini, ognun de’ quali aveva sei ali: con due si copriva la faccia, con due si copriva i piedi, e con due volava.
Serafinowie stali nad nim, sześć skrzydeł miał każdy z nich; dwoma zakrywał twarz swoję, a dwoma przykrywał nogi swoje, a dwoma latał.
Вокруг Него стояли Серафимы; у каждого из них по шести крыл: двумя закрывал каждый лице свое, и двумя закрывал ноги свои, и двумя летал.
其上 有撒拉弗 侍立，各 有六個 翅膀：用兩個 翅膀遮 臉，兩個 翅膀遮 腳，兩個 翅膀飛翔；
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.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 6:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the seraphim's six wings serve three distinct functions, each expressing a posture before the holy God. Calvin explains that covering the face shows that even angels cannot endure God's brightness, they are dazzled by it “as when we attempt to gaze upon the radiance of the sun.” Covering the feet communicates a similar reverence. The Cambridge Bible notes that the Targum paraphrases this as covering the face “that he might not see” and covering the body “that he might not be seen.” For Calvin, the two wings used for flying signify “ready and cheerful performance of the commandments of God.” Clarke and Barnes add cultural background: covering the feet was a mark of respect in Eastern courts, where even the monarch's feet were hidden for decency. Gill extends the point to the ministers of the Gospel, who likewise should approach God with modesty.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Symbolic angelic worship: The seraphim are literal heavenly beings modeling the reverence due to God; their actions teach humility and readiness (most commentators).
- Ministerial interpretation: Gill and some early interpreters view the seraphim as representing Gospel ministers, based on the name 'burning' (gifts of the Spirit) and their proximity to the throne.
- Serpentine connection: The word seraphim also refers to fiery serpents (Numbers 21); some speculate a symbolic link to the bronze serpent or mythological imagery (Cambridge Bible, JFB).
- Visionary/appearance only: The seraphim are purely symbolic components of a vision, not actual beings — an interpretation held by some critical scholars who see the vision as a constructed literary device.
What is clear: The seraphim cover their faces and feet in the presence of God, demonstrating an attitude of profound reverence and creature humility that all worshippers are called to emulate.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the seraphim | They are heavenly beings attending God's throne, distinct from human beings and from cherubim in form. | Some (Gill, early church fathers) interpret them as representing Gospel ministers or the four living creatures of Revelation; most see them as a unique order of angels (Calvin, Barnes, Keil-Delitzsch). |
| Meaning of covering the face and feet | Both acts signify reverence, humility, and unworthiness before God's glory. | Does covering the face imply that even angels cannot bear the direct sight of God (Calvin), or is it a volitional act of modesty (Cambridge Bible, citing Targum)? Similarly, covering the feet: is it about hiding lower body parts from God (traditional) or following Eastern court etiquette (Clarke)? |
| Number of seraphim | Scripture gives no precise number, multiple seraphim are present. | Calvin suggests two (analogous to the two cherubim on the ark); others (Barnes, JFB) envision a larger company (cf. Daniel 7:10). |
| Etymology of 'seraphim' | The root <em>śāraf</em> means 'to burn,' indicating burning brightness, zeal, or purifying fire. | Some (Maurer, cited by JFB) propose a root meaning 'princely'; others (Gesenius) connect to a sense of 'noble' rather than fiery. Most commentators hold to the traditional interpretation of fiery beings. |
| Relation to cherubim | Both are orders of angelic beings serving God's throne. | Keil-Delitzsch and others argue they are distinct: cherubim have four wings and four faces (Ezekiel 1); seraphim have six and one face. But some (Gill) see a continuity with the living creatures in Ezekiel and Revelation. |
Historical & Cultural Context
Isaiah 6 places the prophet in the Jerusalem temple during a year of national transition. King Uzziah had died after a long reign marked by prosperity and, later, leprosy from his prideful intrusion into the priestly office (2 Chronicles 26). At this moment of political uncertainty, Isaiah sees the Lord enthroned, the true King. The temple setting is crucial: the “train” filling the house recalls the high priest's robe, and the smoke (v. 4) echoes the cloud of God's presence in the tabernacle (Exodus 40:34, 35).
The seraphim (from the Hebrew root śāraf, “to burn”) appear only here in Scripture as heavenly beings. Barnes surveys the etymology: the same word describes the “fiery serpents” that bit Israel in the wilderness (Numbers 21:6, 9). But here the seraphim have a human-like form with wings, not serpents. The Cambridge Bible suggests that “the basis of the symbol is obscure,” possibly drawing on winged-serpent imagery from Egyptian or Arabian mythology. Keil and Delitzsch argue that the seraphim are a different order from the cherubim, who have four faces and four wings in Ezekiel 1. The number six is distinctive, three pairs, each with a purpose.
Clarke cites Kempfer and Chardin on Eastern court customs: covering the face and feet before a monarch was a standard gesture of profound respect. In such a cultural context, the seraphim's actions would be immediately understood. They are not hiding in shame but reverently acknowledging their creatureliness before the Creator. This cultural touch deepens the meaning of the vision: the angels model the posture all worshippers should take before the holy God.
Textual Notes
The consulted sources note no significant textual variants for Isaiah 6:2. The verse is well preserved across Hebrew manuscripts and ancient versions (Septuagint, Vulgate, Peshitta). Minor differences in English translations stem from interpretation (e.g., “above it” vs. “above him”) rather than from textual variation.
Reception History
Isaiah 6:2 has shaped Christian understandings of angelic worship from the early church onward. The trisagion (“Holy, holy, holy”) of verse 3, sung by the seraphim, entered the liturgy of many traditions. Pseudo-Dionysius the Areopagite (c. 5th, 6th century) placed the seraphim in the highest rank of the nine angelic choirs, emphasizing their burning love and purification. Medieval art often depicted seraphim with six wings, sometimes as red or fiery figures. The Reformers, especially Calvin, read this verse as a corrective to human pride: if angels cover themselves before God, how much more should we? Puritan writers (e.g., Matthew Henry) used the passage to teach reverence in worship. In the Wesleyan tradition, the seraphim's zeal became a model for the believer's fervent love of God. Across these readings, the constant is the seraphim's posture as a pattern for humble, adoring worship.
Preaching This Verse
Three-point outline
- The God of Holy Majesty. This vision follows Uzziah's death, a reminder that earthly kings pass, but Yahweh reigns forever. The seraphim's response highlights the overwhelming holiness of the One on the throne.
- The Posture of True Worship. Each pair of wings teaches something: covering the face (awe and humility), covering the feet (reverence and modesty), flying (ready obedience). These are not just angelic traits; they are the heart of all worship.
- The Invitation to Join the Song. The seraphim cry “Holy, holy, holy” (v. 3). Their worship is corporate and constant. This verse shows that the highest creatures in heaven model the reverence we are called to offer, and through Christ, we can.
Five-point outline
- Position: “Above him stood the seraphim”, hovering in service, not asserting themselves. They attend the King.
- Identity: “Seraphim”, fiery ones, burning with zeal and purity. They are creatures of light, yet they veil themselves in humility.
- Wings, the first pair: Covering the face. They cannot gaze directly at divine glory (cf. Exodus 3:6, Moses hides his face).
- Wings, the second pair: Covering the feet. In ancient Near Eastern culture, this was a sign of utmost respect, as Clarke notes from travelers' accounts.
- Wings, the third pair: Flying. Not for display but for readiness to carry out God's commands swiftly.
Illustration hooks
- Think of a time you stood before something overwhelmingly beautiful, a mountain range, a starry desert sky, the ocean at sunrise. Your instinct was to stop talking and simply look. The seraphim go further: they cover their eyes. That is awe before the Creator himself.
- In many cultures, removing shoes or covering one's head is a natural sign of respect entering a sacred space. The seraphim's covered feet function the same way, a visible acknowledgment that this ground is holy.
Questions your congregation is asking
- “What exactly are seraphim? Are they the same as cherubim?”
- “Why do angels need to cover their faces if they are already holy?”
- “What does this verse teach me about how I should approach God in worship?”
Leading a Discussion
Isaiah 6:2 pulls back the curtain on the heavenly throne room. The seraphim, burning, holy beings, stand in God's presence. Their six wings show us what worship looks like from the inside. As you discuss this verse, consider how even the highest angels approach God with humility, and what that means for our own worship.
Discussion questions
- What do you notice first about the seraphim in this verse? What details stand out?
- Why do you think the seraphim cover their faces? What does that reveal about God's holiness?
- What might the act of covering their feet symbolize? How does the cultural background (Eastern court customs) help you understand this?
- The seraphim also fly. What does this third use of wings add to the picture of angelic service?
- How does the seraphim's posture compare with how we approach God in worship today? What can we learn from them?
- If even sinless angels veil themselves before God, what does that say about human pride or casualness in prayer?
- How does seeing this vision of God's holiness (and the seraphim's response) prepare Isaiah for his mission? How might it prepare you?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 17:3 | Abram fell on his face. God talked with him, saying, |
| Exodus 3:6 | Moreover he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Moses hid his face because he was afraid to look at God. |
| Exodus 25:20 | The cherubim shall spread out their wings upward, covering the mercy seat with their wings, with their faces toward one another. The faces of the cherubim shall be toward the mercy seat. |
| Exodus 37:9 | The cherubim spread out their wings above, covering the mercy seat with their wings, with their faces toward one another. The faces of the cherubim were toward the mercy seat. |
| I Kings 6:24 | Five cubits was the length of one wing of the cherub, and five cubits was the length of the other wing of the cherub. From the tip of one wing to the tip of the other was ten cubits. |
| I Kings 6:27 | He set the cherubim within the inner house. The wings of the cherubim were stretched out, so that the wing of the one touched the one wall and the wing of the other cherub touched the other wall; and their wings touched one another in the middle of the house. |
| I Kings 8:7 | For the cherubim spread their wings out over the place of the ark, and the cherubim covered the ark and its poles above. |
| I Kings 19:13 | When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and said, “What are you doing here, Elijah?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains that seraphim means "burning ones," and Kimchi held they appeared as flames to expose the generation's guilt. He then focuses on their covering of feet, interpreting it not as modesty but as an Eastern custom of profound respect before a king, analogous to bowing before God.
Barnes' Notes on the Bible Protestant 1832
Barnes roots the name "seraphim" in a Hebrew word meaning "to burn," likely pointing to their blazing zeal or swift motion. Yet he stresses they appear in human form, not serpentine, with six wings that indicate both reverence—covering face and feet—and eager readiness to serve God.
Calvin's Commentaries Reformed 1564
Calvin sees the six wings as a carefully intended symbol: two wings show the angels' swift and joyful obedience to God, while the two covering their face reveal that even angels cannot endure the full brightness of the divine glory.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator emphasizes that Isaiah sees the spiritual reality of the Temple itself, not a separate heavenly palace. The seraphim are purely symbolic attendants, their function being to reflect God's glory. Their action of covering face and body signifies that even the highest creatures cannot fully behold or be seen before God's majesty.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize the seraphim's posture as a lesson in reverence and readiness. Covering face and feet shows humility before God's majesty, while flying with the remaining pair signifies swift eagerness to serve him.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the seraphim are not angels but Gospel ministers, equating them with the living creatures in Ezekiel and Revelation. Their name means "burning," pointing to spiritual gifts, fervent love, and zeal. Their six wings symbolize humility—covering face and feet—and readiness to preach the Gospel swiftly.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB distinguishes seraphim from cherubim by noting their six wings and single face versus the cherubim's four wings and four faces. He derives "seraph" from a root meaning "to burn," indicating burning zeal and brightness. The six wings serve three distinct purposes: two for flight, two veiling the face in reverence, and two covering the feet as a sign of humility before God.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch stress that the seraphim hovered literally above the robe of God's throne, not simply near Him. By covering their faces with two wings and their feet with two others, they express awe before divine glory and awareness of creaturely distance. The seraphim are distinct, real angelic beings, not symbols.
Lange's Commentary Reformed 1857
Lange argues Isaiah placed chapter 6 not at the start of his book but as the third and most sacred entrance, after chapters 1-5 prepared the reader. He insists this is no second call to a special mission; the prophet’s bold, immediate offer to serve would seem unbelievable without the earlier material.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Isaiah received this vision precisely when King Uzziah died. For Henry the timing is the point: even a long and prosperous earthly reign ends, but Isaiah sees the Lord still seated on a throne, high and lifted up, untouched by human mortality. The comfort is that Israel's God lives forever when Israel's king dies.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that the name Seraphim literally means "burning ones," which he interprets as pointing either to their pure, fiery nature or to their intense zeal for God's service. Their act of covering themselves, he explains, stems from profound reverence toward the Lord.