5<\/strong>. sound of the cherubims’ wings<\/em> ] It is to be supposed that some movement of the living creatures’ wings accompanied the rising of the divine glory from above them, as it is said that when they stood their wings dropped (Eze 1:24<\/span>). The language of Eze 10:18<\/em><\/span> (cf. Eze 9:3<\/span>) excludes the supposition that the cherubim as well as the glory moved towards the threshold (Ew.). Jehovah’s “speaking” is the thunder (ch. Eze 1:24<\/span>), but the statement that the sound was heard in the outer court is strange, as the distance was not great. In Ezekiel’s day, however, the outer court had not the symmetry which he gives it in his final vision but extended to a considerable distance from the house, and may have been regarded as including the royal buildings (see the plans Ency. Brit<\/em>., and Stade’s Hist<\/em>., vol. i).<\/p>\n The Almighty God – <\/B>El Shaddai; compare the Gen 17:1<\/span> note.<\/P><\/p>\n Verse 5<\/span>. As the voice of the Almighty God<\/B><\/I>] That is, as thunder<\/I>; for this was called the voice of God<\/I>.<\/P> <\/p>\n There was a great and dreadful noise to awaken, or stop the mouths of sinners; whether this was an applause of Christs righteous procedure, or any sound of alarm, or both, let your own judgment determine. See Eze 1:24<\/span>. <\/P> Was heard; <\/B>such as might well be heard; and as the vision represented such a great sound to the prophet, he reports it to the Jews; not that the elders now with Ezekiel did hear this, or that such an audible sound was heard in Jerusalem, but it is all represented to the prophet, and by him to them. <\/P> The outer court; <\/B>this was the court of the women. <\/P> As the voice of the Almighty; <\/B>as a mighty and terrible thunder, which is, Psa 29:3-5<\/span>, the voice of the Lord. <\/P> When he speaketh; <\/B>as when he spake on Mount Sinai, which made them all fear, and the sight so terrible, that Moses himself trembled, Heb 12<\/span>. <\/P> <\/p>\n 5. sound of . . . wings<\/B>prognosticof great and awful changes. <\/P> voice of . . . God<\/B>thethunder (Ps 29:3<\/span>, &c.).<\/P><\/p>\n And the sound of the cherubim’s wings was heard [even] to the outer court<\/strong>,…. Or outward court. The sound of the Gospel, which is a joyful sound; a sound of love, grace, and mercy; of life, liberty, peace, pardon, righteousness, and salvation by Christ; the sound of this in the swift ministry of the apostles, signified by the “cherubim’s wings”, went into all the earth, and throughout the whole Gentile world; by which many souls were quickened and enlightened; many churches were formed; and the glory of the Lord, being revealed, was seen by all flesh; and the whole world was filled with the brightness of the Lord’s glory, as it will be again, and more abundantly, in the latter day: and this sound was<\/p>\n as the voice of the Almighty God when he speaketh<\/strong>; the Gospel is as thunder, which is the voice of God; and the ministers of it are “Boanergeses”, “sons of thunder”, Mr 3:17<\/span>: it shakes the conscience; shows men their danger; and points at the Saviour: it is not the word of man, but in deed and in truth the word of God: it is the voice of Christ, who is the Almighty; and it appears to be so, by its powerful effects, when attended with a divine energy, in quickening dead sinners; enlightening dark minds; unstopping deaf ears; softening hard hearts; and turning men from darkness to light, and from the power of Satan to God; it is so when God speaks in it, and by it; when it comes not in word only, but in the Holy Ghost, and in power.<\/p>\n In this verse also the Prophet confirms the vision, because God always gave signs of his presence. But it seems also to have another object, since the cherubim by the sound of their wings point out a remarkable change, both unusual and incomprehensible. For he says, there was a noise which shook the place, just as if God was speaking. When therefore we hear God’s voice, the Prophet means to say, it is just as if God thundered from heaven and made the whole world tremble; for no concussion can be more severe than that sound of the cherubims’ wings. From this a certain wonderful change must be perceptible, since God so filled his Prophet with terror, that he should be a messenger and witness of it to all others. <\/p>\n (5) The sound of the<\/strong> cherubims wings.<\/strong>This sound indicates that the cherubim were already in motion, for when they stood they let down their wings (Eze. 1:24<\/span>). They were now just on the eve of going away, and the movement was a great one, so that the sound was heard even to the outer court Throughout this chapter the s <\/em>in cherubims is quite unnecessary, since cherubim is already the Hebrew plural of cherub.<\/p>\n Eze. 10:6-7<\/span> are not subsequent in time to Eze. 10:5<\/span>, but are simply a more particular account, given parenthetically, of what had already been briefly mentioned in Eze. 10:2<\/span>.<\/p>\n Eze. 10:8-17<\/span> are largely a repetition of the description of the vision in Ezekiel 1<\/span>, but it is here given in parts, parenthetically, in connection with the progress of the narrative. The course of the narrative itself is as follows :After the man in linen has gone out (Eze. 10:7<\/span>), a command is issued, O wheel. They were to set themselves in motion. Then (Eze. 10:15<\/span>) they were lifted up, and (Eze. 10:18-19<\/span>) the glory of the Lord departed from the Temple, and mounted up from the earth. The repetition of the description of Ezekiel 1<\/span> is by no means accidental, but serves partly to connect the various particulars with the course of the symbolic narrative, and mainly to emphasize the identity of the glory departing from the Temple with the Divine glory before seen. There are, however, several variations from the former description. Particularly in Eze. 10:12<\/span> (as in Rev. 4:6<\/span>) there is mention of the abundance of eyes, a symbol of vigilance and activity, covering the whole body of the cherubim and the wheels. In Eze. 10:14<\/span>, after saying that every one had four faces, as in Ezekiel 1<\/span>, the particular faces are described, but with this important variation :the first is said to be the face of a cherub, instead of the face of an ox, as in Ezekiel 1<\/span>; more exactly it is the face of the <\/em>cherub, since the Hebrew has the definite article. The reason of this variation and the meaning of the face of the cherub are both obscure. In Eze. 10:22<\/span> it is expressly said that their faces were the same as those seen by the Chebar; and again, in Eze. 10:15-20<\/span>, the whole vision is described as the living creature seen by the Chebar. It is plain, therefore, that the variation is only in the description, and not in the thing described. The most natural solution of the difficulty in the text as it stands is that a cherub was ordinarily represented with the face of an ox. But there is no evidence of this, and it is not impossible that a slight error may have been introduced into the text. The Greek version did not contain the verse in the time of St. Jerome, and in its Roman form does not now. It was introduced into the Alexandrian copies from the later version of Theodotion, and Theodoret does not recognise it.<\/p>\n 5<\/strong>. <\/strong> Even to the outer court <\/strong> See comments Eze 8:16<\/span>; Eze 9:3<\/span>. We consider the glory to be over the threshold of the inner court, near the sanctuary. <\/p>\n The voice of the Almighty God <\/strong> The Hebrews often spoke of the thunder as the voice of El Shaddai, or Jehovah (Psalms 29<\/span>). The movements of the cherubs’ wings, as they made ready to accompany their Master, though detained by divine will, could be heard even into the court of the Gentiles, and sounded like the noise of thunder. “‘El Shaddai’ was the name of God as ruling over nature, while ‘Jehovah’ expressed his covenant relationship to Israel.” Plumptre.<\/p>\n ‘And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty (El Shaddai) when he speaks.’<\/p>\n The sound of the wings of the cherubim was clearly also awesome (compare Eze 1:24<\/span>). It filled the whole house even to the outer court. And it was powerful and strong like the voice of the Almighty. In both cases the mention of the sound of their wings is connected with the actual voice of Yahweh being heard.<\/p>\n This last verse seems to throw some little light upon the subject, to guide us in our apprehension of the meaning of this mysterious scripture. If we compare what is here said, with a similar account, given in the book of the Revelations, we shall be able perhaps, in some degree, by the teaching of the Holy Ghost, to form an humble judgment of the glorious truth veiled under these expressions. See Rev 4<\/span> throughout. The Prophet tells the Church, that the vision was one and the same with that which he was favoured with by the river Chebar, See Eze 1:10<\/span> . And as in that vision, one of the cherubims had the face of a man, as well as in this, there should seem to be no difficulty in supposing, that this denoted the human nature of Christ. And perhaps the whole of the representation of the cherubim, had an allusion to the glorious persons of the Godhead. And if so, while the distinction of person was thus preserved, the unity of the divine essence was no less implied, in what is said of one wheel, to whom a voice cried, and was heard by the Prophet, to this amount. But, as I before remarked, as God the Holy Ghost hath not been pleased to explain this wonderful scripture, it becomes us, with humble waitings, to be silent before him.<\/p>\n <\/p>\n <\/em><\/p>\n Eze 10:5 And the sound of the cherubims’ wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh.<\/p>\n <\/em><\/p>\n Ver. 5. And the sound of the cherubims’ wings was heard.] As applauding Christ’s act, and rejoicing thereat. <\/p>\n <\/p>\n As the voice of the Almighty God,<\/strong> ] i.e., <\/em> As thunder. Psa 29:3 Hereby might also be signified insignis et insolita mutatio in urbe,<\/em> a notable noise that should be made in the city by clattering of arms, neighing of horses, roaring of enemies, &c. The Hebrew word here used is Shaddai,<\/em> which signifieth vastatorem et victorem,<\/em> saith Aben Ezra, a waster and a victor.<\/p>\n sound: i.e. their movement, as though about to depart in flight. Compare Eze 10:18. <\/p>\n ALMIGHTY GOD. Hebrew. ‘El Shaddai. App-4. <\/p>\n Eze 10:5-8<\/p>\n Eze 10:5-8<\/p>\n “And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when he speaketh. And it came to pass when he commanded the man clothed in linen, saying, Take fire from between the whirling wheels, from between the cherubim, that he went in and stood beside a wheel. And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took fire thereof, and put it into the hands of him that was clothed in linen, who took it and went out. And there appeared in the cherubim the form of a man’s hand under their wings.”<\/p>\n “The sound of the wings …” (Eze 10:5). This great sound is variously described as very loud, as the voice of the Almighty, as of a “rushing mighty wind,” etc. Significantly, in the New Testament on the Day of Pentecost, when God’s glory was manifested by the appearance of the Holy Spirit upon the holy apostles, that event also was marked by forked flames as of fire and the “sound of a rushing mighty wind” (Act 2:2).<\/p>\n The great significance of this chapter is that the very manifestation of God’s glory which had appeared to Ezekiel in Babylon at the Chebar river (canal) is here seen in the process of deserting the Temple in Jerusalem, strongly indicating that God’s concern in the future from the destruction of Jerusalem would rest with the exiles in Babylon and not with any stragglers left in Jerusalem.<\/p>\n “Who took it and went out …” (Eze 10:7). “Nothing is said here of the actual scattering of fire over the city. The same author explained that no account of his actually doing so is necessary, “Because, it often happens in Scripture that a prophet mentions a command without describing the actual execution of it. It must always be assumed, if not stated to the contrary, that God’s commandments were executed exactly as commanded.<\/p>\n “The form of a man’s hand …” (Eze 10:8). “The appearance of this indicates that human agencies would be utilized in the execution of God’s judgment upon Israel. It would never have been necessary for the Angel of Jehovah himself, the one clad in linen, to scatter coals of fire in any personal sense over Jerusalem. As Beasley-Murray stated it, “This vision prophesies the fires that destroyed Jerusalem in 587 B.C. (2Ki 25:9), by the armies of the Chaldeans. In a very similar way, the fires that again destroyed Jerusalem in 70 A.D. were prophetically identified by Jesus Christ himself as “God’s armies” (Mat 22:7).<\/p>\n Such passages as these indicate that God is the prime agent in all human history, whatever human agencies may be employed from time to time in the achievement of God’s eternal purpose.<\/p>\n “The most significant thing here is the identity of the Destroyer as God. “The maneuvering of God’s Glory in this chapter shows that God, whom men thought to be inseparably bound to his sanctuary and to his city of Jerusalem is about to destroy both of them and to abandon their ruins.<\/p>\n the sound: Eze 1:24 <\/p>\n outer: Eze 46:21, 1Ki 7:9, 2Ch 4:9 <\/p>\n the voice: Exo 19:16, Exo 19:19, Exo 20:18, Exo 20:19, Deu 4:12, Deu 4:13, Job 37:2-5, Job 40:9, Psa 29:3-9, Psa 68:33, Psa 77:17, Joh 12:28, Joh 12:29, Heb 12:18, Heb 12:19, Rev 10:3, Rev 10:4 <\/p>\n Reciprocal: Num 12:10 – the cloud 2Sa 22:14 – thundered 1Ki 8:6 – under the wings 2Ki 7:6 – the Lord Psa 18:13 – Highest Psa 29:4 – full of Isa 6:4 – posts Isa 6:8 – I heard Isa 30:30 – his glorious voice Jer 51:16 – he uttereth Eze 3:13 – the noise Eze 40:17 – the outward<\/p>\n Eze 10:5. Voice of the Almighty God indicates that He had some connection with the institutions being represented in the imagery. (See Dan 4:17.)<\/p>\n 10:5 And the {d} sound of the cherubim’s wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh.<\/p>\n (d) Read Eze 1:24 .<\/p>\n And the sound of the cherubims’ wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh. 5. sound of the cherubims’ wings ] It is to be supposed that some movement of the living creatures’ wings accompanied the rising of the divine glory from above them, as … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 10:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-20649","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20649","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=20649"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20649\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20649"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20649"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20649"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"