Ezekiel 1:11

Eze 1:11 Thus [were] their faces: and their wings [were] stretched upward; two [wings] of every one [were] joined one to another, and two covered their bodies.

Ver. 11. And their wings were stretched upward.] Faces and wings are both turned toward God, at whose beck and obedience the holy angels wholly are; {Psa 103:20} or hereby may be imported the swiftness, sublimeness, and equality of their service.

Two wings of every one.] See on Eze 1:9.

And two covered their bodies.] See on Isa 6:2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Eze 1:11-12. Their wings were stretched upward — That is, two wings of each, namely, in a posture of flying, to show that they were always actively employed in executing God’s commands. Some unite this clause with the preceding, and render the whole, Their faces and their wings were stretched upward, namely, denoting a posture of attention, as if they were hearkening to the voice of God’s words, as angels are represented Psa 103:20. Two wings of every one were joined one to another, &c. — Of the two living creatures in front, and of the two behind, the right wing of one reached to the left wing of the other, the extremities of the expanded inner wings forming an arch. In Isa 6:2, and Rev 4:6, each of the seraphim has six wings assigned him, whereas the living creatures here have each but four; the reason of which is, that in those places these appearances are described as making use of two of their wings to cover their faces, out of reverence to the divine presence, before which they stand and worship; whereas, here they are supposed to be actively employed as ministers of the Divine Providence, in executing his counsels in all parts of the world. And two covered their bodies — To signify, perhaps, that we men are not able to understand the nature of angels. Whither the spirit was to go, they went — Without any dispute or delay: the Spirit of God directed all their motions: and all their ministrations were as truly unconstrained and free, as they were subservient to God’s designs in his providential government of the church and the world. They turned not when they went — They looked not back; they turned not out of the way; they ceased not till they had completed their course.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:11-14 These fiery creatures had both wings and legs, enabling them to move like . . . lightning in any direction. No one could run away from such fearsome beasts. In the similar vision in ch 10, they are identified as cherubim, agents of divine judgment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The tips of the two outstretched wings reached to one another, while the other two, in token of humble awe, formed a veil for the lower parts of the body.

stretched upward--rather, "were parted from above" (compare Margin; see on Isa 6:2). The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift up his eyes to heaven, he will see that they admirably conspire towards the one end at last.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He says, that the faces as well as the wings were extended, because the four faces proceeded from one body. Here then the Prophet says, that they are not united together, so that a fourfold form could be seen on one head: there was the form of a man, and then that of a lion, as in one glass various forms sometimes appear, but each answers to its own original. So also the reader might mistake here, as if different faces belonged to the same head: hence the Prophet says, they were stretched forth or divided from above. Here he points out a diversity of heads, and as to the wings, he says they were extended, and, at the same time, shows the manner, viz., two joined or bound together, so that each animal was bound to its neighbor. The four living creatures were united by their wings: this the Prophet means; and as to the other wings, he says that they covered their bodies, and so we see some likeness between this vision and that vouchsafed to Isaiah, which he relates in his chap. 6. The reason why the rings were joined together upwards is sufficiently clear; because God has such different motions, and so agitates the earth, that the things which seem to be conflicting are most in unison. The joining, then, was upwards, that is, with respect to God himself, because on earth there often appears dreadful confusion, and the works of God, as far as we can understand them, appear mutually discordant: but whoever raises his eyes to heaven will see the greatest harmony between those things which have the appearance of opposition below — that is, as long as we remain upon earth, and in the present state of the world.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Thus were their faces: and their wings were stretched upward.—Rather, and their wings and their faces were separated above. The word never has the sense of stretched, but always that of separated or divided, as given in the margin. Each cherub was essentially one creature, and yet (not Janus-like, with four faces upon one head) their heads and their wings were separated above, and when they were in flight the two lifted wings touched on either side the wing of the next cherub, while two were used to veil their bodies. There is much of emphatic repetition throughout the description.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Thus were their faces] This rendering is perhaps just possible, particularly if present text in Eze_47:17-19 be accepted (which most scholars, however, alter according to Eze_1:20). The words are rather to be omitted (with LXX.); or “inwards” (penîmah) is to be read for “their faces” (pençhem) with Wellh. and attached to Eze_1:10—the face of an eagle inwards, i. e. towards the centre of the chariot. The same change is required ch. Eze_40:22; Eze_40:26.

wings were stretched upward] Or, and their wings were outstretched above. This was their appearance when in flight; each creature stretched out one pair of wings above, while the other pair covered its body. The wings being expanded horizontally would be nearly on a level with the head of the living creature, hence the “firmament” is said to be over the heads of the living creatures or over their expanded wings (Eze_1:22-23). The next clause reads literally: everyone (of the living creatures) had two wings joining everyone (of the living creatures to the others). If the text be correct it states somewhat elliptically what is said with more precision in Eze_1:23 (cf. Eze_1:9), viz. that the tips of the expanded wings of one creature touched the tips of the wings of two other creatures, on his right and on his left.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thus were their faces: and their wings were stretched upward,.... The former clause, "thus were their faces", either belongs to Eze 1:10; and the meaning is, this, as now represented, was the likeness of their faces, and this the position of them: or it may be read in connection with the following clause, and be rendered, "and their faces and their wings were stretched upwards"; as they are in the Chaldee paraphrase, the Vulgate Latin, Syriac, and Arabic versions: "their faces were stretched upwards", showing that the ministers of the Gospel look up to Christ for fresh supplies of gifts and grace, of light, knowledge, wisdom, and strength, to enable them to perform their work: "and their wings were stretched upwards", that is, two of them; not four, as the Arabic version has it; for two covered their bodies, as is after said. Those that were stretched upwards answer to the two with which Isaiah's seraphim flew; for these were, as in the original text, "parted upwards" (p); though they were joined together at the bottom of them, as in Eze 1:9; yet being spread in flying, they opened wider and wider, and were at a greater distance from each other in their extreme points. This may design the agility, swiftness, and readiness of ministers in the performance of their work;

two wings of everyone were joined one to another: with which they, covered their heads and faces, as did Isaiah's seraphim, as conscious of their unworthiness and infirmities; looking upon themselves to be less than the least of all saints, unfit to be ministers of the Gospel; acknowledging they have nothing but what they have received and therefore would not glory as though they had not received, and as ashamed of their poor performances and ministrations;

and two covered their bodies; their lower and secret parts called their feet in Isaiah; which however to others beautiful upon the mountains, running and bringing the good news of peace, righteousness, and salvation by Christ; yet sensible of their deficiencies, they cover them, and confess, when they have done all they can, they are but unprofitable servants; from hence it appears that these living creatures had six wings, as the seraphim in Isaiah, and the four beasts in John's vision.

(p) "disjunctae", Montanus; "divisae", Calvin, Starckius. So Ben Melech.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thus ... - Rather, And their faces and their wings were separated above. All four formed a whole, yet the upper parts of each, the heads and the wings (though touching), rose distinct from one another. Two wings of each, as in the case of Isaiah’s Seraphim, were folded down over the body: and two were in their flight Eze 1:9 “stretched upward” parted) so as to meet, each a wing of the neighboring living creature, just as the wings of the cherubim touched one another over the mercy-seat of the ark.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Faces. Septuagint, "wings:" and indeed it does not appear how their faces were stretched upwards, (Calmet) unless they looked earnestly that way; though, out of respect, they covered their faces with two wings.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thus were their faces: if you make a full point at faces, it should seem better joined with the former verse, and this text will be more easy, for it is somewhat harsh to speak of faces stretched as wings are; but if their faces as well as wings must be stretched upward, we must understand their faces looking upward to the great and glorious Governor of the world, who sat upon the throne above the firmament, which was over their heads, Eze 1:22,23,25,26, admiring, and adoring, and waiting his pleasure to do it.

Their wings were stretched upward; were divided above, so each face appeared distinct above the shoulders, and there the wings, divided from each other, were united to the body of the living creature.

Two wings of every one were joined one to another; which stretching two upward joined them to the wings of that living creature which stood by its side, to testify their readiness, concord, and cheerfulness in their office.

And two covered their bodies; see Isa 6:2; with twain they covered their feet, either in deep humility, and for decency, or because of infirmity of human nature, for whose relief they appear in what they do, but must not appear what they are, because they would be too glorious for our sight.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Their wings were in as perfect repose as their faces. Their two uplifted wings, although being used for flight (Eze_1:24), were quiet as those of a bird sailing without effort through the air. Each pair of wings was uplifted to the same plane, so that the wings, though “spread apart,” or “separated,” as the Hebrew states, yet seemed to be joined to each other and thus to form a sort of platform for the crystal firmament on which rested Jehovah’s throne (Eze_1:22-23). A private note from a well-known English Assyriologist says: “The figures of the Igigi, or ‘spirits of heaven,’ found at Nineveh are always represented with two pairs of wings, one pair up and one pair down, signifying that the spirit was at rest, yet watchful.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Thus were their faces: and, etc.; better, with Revised Version, and their faces and their wings were separate above; i.e. were stretched upward, touching the neighbouring wings at the tip, and so "joined," while the other two covered the bodies and were never stretched. (Isa_6:2)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Divided - So each face appeared distinct above the shoulders, and there the wings divided from each other were united to the body of the living creature.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And so were their faces, and their wings were extended upward Had I not seen the cantillation sign of a “zakef gadol” [indicating a pause] punctuating “And so were their faces,” I would not know how to explain it, but the punctuation taught me to separate them [the words of the verse] one from the other and to place the word וּפְנֵיהֶם by itself. And so, [this] is its explanation: And they had faces and their wings were extended above their faces and covered them. How so? “Each had two wings joined to each other”to each face, their two wings were joined. On each one, the wing of this living being was stretched out towards the side of that living being, and this one’s towards the side of this one, and the face that was in between was covered by them. [A verse whose wording] is similar to the language of this verse appears again in this chapter (verse 18): “And they had backs, and they were very high and they were dreadful.” The word וְגֲבֵּיהֶן, “and they had backs,” stands by itself.

and two covering their bodies And the two remaining wings would cover their bodies.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.