Ezekiel 10:5

(5) The sound of the cherubims’ wings.—This sound indicates that the cherubim were already in motion, for when they stood they “let down their wings” (Eze_1:24). 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 in cherubims is quite unnecessary, since cherubim is already the Hebrew plural of cherub.

Eze_10:6-7 are not subsequent in time to Eze_10:5, but are simply a more particular account, given parenthetically, of what had already been briefly mentioned in Eze_10:2.

Eze_10:8-17 are largely a repetition of the description of the vision in Ezekiel 1, 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), a command is issued, “O wheel.” They were to set themselves in motion. Then (Eze_10:15) they “were lifted up,” and (Eze_10:18-19) “the glory of the Lord departed” from the Temple, and “mounted up from the earth.” The repetition of the description of Ezekiel 1 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 (as in Rev_4:6) 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, after saying that “every one had four faces,” as in Ezekiel 1, 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; more exactly it is “the face of the 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 it is expressly said that their faces were the same as those seen by the Chebar; and again, in Eze_10:15-20, 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.

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

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.

Ver. 5. And the sound of the cherubims’ wings was heard.] As applauding Christ’s act, and rejoicing thereat.

As the voice of the Almighty God,] i.e., As thunder. {Psa 29:3} Hereby might also be signified insignis et insolita mutatio in urbe, 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, which signifieth vastatorem et victorem, saith Aben Ezra, a waster and a victor.

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.

Read Ezek. 1:24.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sound of . . . wings--prognostic of great and awful changes.

voice of . . . God--the thunder (Psa 29:3, &c.).

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

Verse 5. As the voice of the Almighty God] That is, as thunder; for this was called the voice of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

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.

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 it is said that when they stood their wings dropped (Eze_1:24). The language of Eze_10:18 (cf. Eze_9:3) 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), 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., and Stade’s Hist., vol. i).

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.

And the sound of the cherubim's wings was heard even to the outer court,.... 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

as the voice of the Almighty God when he speaketh; the Gospel is as thunder, which is the voice of God; and the ministers of it are "Boanergeses", "sons of thunder", Mar 3:17, 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.

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

The Almighty God - El Shaddai; compare the Gen 17:1 note.

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

Court of the people. --- Speaking in thunder.

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).

There was a great and dreadful noise to awaken, or stop the mouths of sinners; whether this was an applause of Christ’s righteous procedure, or any sound of alarm, or both, let your own judgment determine. See Eze 1:24.

Was heard; 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.

The outer court; this was the court of the women.

As the voice of the Almighty; as a mighty and terrible thunder, which is, Psa 29:3-5, the voice of the Lord.

When he speaketh; as when he spake on Mount Sinai, which made them all fear, and the sight so terrible, that Moses himself trembled, Heb 12.

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

5. Even to the outer court — See comments Eze_8:16; Eze_9:3. We consider the glory to be over the threshold of the inner court, near the sanctuary.

The voice of the Almighty God — The Hebrews often spoke of the thunder as the voice of El Shaddai, or Jehovah (Psalms 29). 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.

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

Vers. 5, 6. And the sound of the cherubim. The use of God Almighty, (El Shaddai; comp. Exo_6:3) the name of God as ruling over nature, while Jehovah expressed his covenant relationship to Israel, is, it may be noted, characteristic of the early stage of the religion of Israel. (Gen_17:1 Gen_28:3 Gen_43:14 Gen_48:3) Shaddai alone appears eighty-one times in the Book of Job. Psalm 29. explains the voice of El Shaddai (though there it is "the voice of Jehovah") as meaning the roar of the thunder. The hands of the "living creatures," now recognized as cherubim, had been mentioned in Eze_1:8, and it is one of those hands that gives the fire into the hands of the linen vested minister of wrath. The elemental forces of nature, of which the cherubim are, partly at least, the symbols, are working out the purposes of Jehovah. The two words translated wheels are different in the Hebrew. The first is singular and collective (galgal, the "whirling thing," used of the wheel of a war chariot, (Eze_23:24; Isa_5:28) and might well be translated "chariot"here. The second, that used in Eze_1:15, Eze_1:16, also in the singular, is applied to the single wheel of the four by which the angel, ministers stood.

The voice of the Almighty.

The human voice deserves to be studied and admired as a most effective and delicate and exquisitely beautiful provision for the expression of thought and feeling. It is so ethereal, so semi-spiritual, that there seems scarcely any anthropomorphism in attributing it to the Creator himself. The sounds of nature may indeed be designated the voice of God. But the characteristics of the human utterance seem most justly attributable to him who comprehends in perfection within himself all those thoughts and emotions which are distinctive of the spiritual nature.

I THE EXPRESSION CASTS LIGHT UPON THE NATURE OF GOD. The voice is, among all the inhabitants of this earth, man"s prerogative alone. And for this reason man alone has reason, and therefore he alone has speech. There are noises and sounds, and even musical sounds, in nature; but to man alone belongs the voice, the organ of articulate speech and intelligible language. When voice is attributed to the Almighty God, it is implied that he is himself in perfection that Reason which he communicates to his creature man. Our intellect and thought are derived from his, and are akin to his; our reason is "the candle of the Lord" within.

II THE EXPRESSION CASTS LIGHT UPON THE INTERCOURSE BETWEEN GOD AND MAN. The purpose of the voice is that man may communicate with his fellow man by means of articulate language, and by means of all those varied and delicate shades of intonation by which we convey our sentiments, and indicate satisfaction and disapproval, confidence and distrust, tenderness and severity, inquiry and command. Now, where we meet in Scripture with the phrase, "the voice of God Almighty when he speaketh," we are led to think of the purpose for which he utters his voice. It is evidently to communicate with man mind with mind that we may be acquainted with his thoughts, his wishes, his sentiments with regard to us, if we may use language so human. The whole of nature may be regarded as uttering the Divine thought, though, as the psalmist tells us, "there is no speech nor language, and their voice cannot be heard." But his articulate speech comes through the medium of human minds the minds of prophets and apostles, and (above all) the mind of Christ Jesus. The Word speaks with the Divine voice; in him alone that voice reaches us with all the faultless tones, and with the perfect revelation which we need in order that we may realize and rejoice in the presence of the Divine Father of spirits, the Divine Saviour and Helper.

III THIS EXPRESSION CASTS LIGHT UPON THE DUTY AND PRIVILEGE OF MAN.

1. It is ours to listen with grateful joy to the voice of God. "The friend ofthe bridegroom rejoiceth greatly because of the bridegroom"s voice." Christ speaks, and his utterances are welcome to every believing and sympathetic nature; they are as the sound of a voice long expected and wished for, as it now fails upon the listening and eager ear. The sinner may well dread the voice which can speak to him as with the thunder of threatened vengeance. But the Christian recognizes the tones of love and the accents of gentleness.

2. It is ours to listen to the voice of God with believing submission andobedience. God"s voice is always with authority. Because he reveals himself as our Father, he does not cease to command. "Ye have not heard his voice at any time," was the stern reproach addressed by Jesus to the unspiritual Jews. The exhortation comes to us all, "Today if ye will hear his voice, harden not your hearts. T.

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

Was heard - As a mighty and terrible thunder.

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

until the outer court The Temple Mount. I may think that [it was heard no further] because the sound was low. Therefore, Scripture states: “like the voice of God Almighty when He speaks.” Yet, when it would reach the outer court, it would [suddenly] stop.

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.