TRV
Translation
King James Version
And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.
Complete Jewish Bible
Their whole bodies, including their backs, hands and wings, and also the wheels, were full of eyes all around - even the wheels of the four k'ruvim.
Berean Standard Bible
Their entire bodies, including their backs, hands, and wings, were full of eyes all around, as were their four wheels.
American Standard Version
And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.
World English Bible Messianic
Their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes all around, even the wheels that the four of them had.
Geneva Bible (1599)
And their whole bodie, and their rings, and their hands, and their wings, and the wheeles were full of eyes round about, euen in the same foure wheeles.
Young's Literal Translation
And all their flesh, and their backs, and their hands, and their wings, and the wheels, are full of eyes round about; to them four are their wheels.
Study This Verse
Commentary on Ezekiel 10 verses 8–22
8 ¶ And there appeared in the cherubims the form of a man's hand under their wings.
9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.
10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.
11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.
12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.
13 As for the wheels, it was cried unto them in my hearing, O wheel.
14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.
15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.
16 And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.
17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.
18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.
20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.
21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings.
22 And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.
We have here a further account of the vision of God's glory which Ezekiel saw, here intended to introduce that direful omen of the departure of that glory from them, which would open the door for ruin to break in.
I. Ezekiel sees the glory of God shining in the sanctuary, as he had seen it by the river of Chebar, and gives an account of it, that those who had by their wickedness provoked God to depart from them might know what they had lost and might lament after the Lord, groaning out their Ichabod, Where is the glory? Ezekiel here sees the operations of divine Providence in the government of the lower world, and the affairs of it, represented by the four wheels; and the perfections of the holy angels, the inhabitants of the upper world, and their ministrations, represented by the four living creatures, every one of which had four faces. The agency of the angels in directing the affairs of this world is represented by the close communication that was between the living creatures and the wheels, the wheels being guided by them in all their motions, as the chariot is by him that drives it. But the same Spirit being both in the living creatures and in the wheels denoted the infinite wisdom which serves its own purposes by the ministration of angels and all the occurrences of this lower world. So that this vision gives out faith a view of that throne which the Lord has prepared in the heavens, and that kingdom of which rules over all, Psa 103:19. The prophet observes that this was the same vision with that he saw by the river of Chebar (Eze 10:15, Eze 10:22), and yet in one thing there seems to be a material difference, that that which was there was the face of an ox, and was on the left side (Eze 1:10), is here the face of a cherub, and is the first face (Eze 10:14), whence some have concluded that the peculiar face of a cherub was that of an ox, which the Israelites had an eye to when they made the golden calf. I rather think that in this latter vision the first face was the proper appearance or figure of a cherub, which Ezekiel knew very well, being a priest, by what he had seen in the temple of the Lord (Kg1 6:29), but which we now have no certainty of at all; and by this Ezekiel knew assuredly, whereas before he only conjectured it, that they were all cherubim, though putting on different faces, Eze 10:20. And this first appearing in the proper figure of a cherub, and yet it being proper to retain the number of four, that of the ox is left out and dropped, because the face of the cherub had been most abused by the worship of an ox. As sometimes when God appeared to deliver his people, so now when he appeared to depart from them, he rode on a cherub, and did fly. Now observe here, 1. That this world is subject to turns, and changes, and various revolutions. The course of affairs in it is represented by wheels (Eze 10:9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, Sa1 2:4, etc. Nay, their appearance is as if there were a wheel in the midst of a wheel (Eze 10:10), which intimates the mutual references of providence to each other, their dependences on each other, and the joint tendency of all to one common end, while their motions as to us are intricate, and perplexed, and seemingly contrary. 2. That there is an admirable harmony and uniformity in the various occurrences of providence (Eze 10:13): As for the wheels, though they moved several ways, yet it was cried to them, O wheel! they were all as one, being guided by one Spirit to one end; for God works all according to the counsel of his own will, which is one, for his own glory, which is one. And this makes the disposal of Providence truly admirable, and to be looked upon with wonder. As the works of his creation, considered separately, were good, but all together very good, so the wheels of Providence, considered by themselves, are wonderful, but put them together and they are very wonderful. O wheel! 3. That the motions of Providence are steady and regular, and whatever the Lord pleases that he does and is never put upon new counsels. The wheels turned not as they went (Eze 10:11), and the living creatures went every one straight forward, Eze 10:22. Whatever difficulties lay in their way, they were sure to get over them, and were never obliged to stand still, turn aside, or go back. So perfectly known to God are all his works that he never put upon to new counsels. 4. That God make more use of the ministration of angels in the government of this lower world than we are aware of: The four wheels were by the cherubim, one wheel by one cherub and another wheel by another cherub, Eze 10:9. What has been imagined by some concerning the spheres above, that every orb has its intelligence to guide it, is here intimated concerning the wheels below, that every wheel has its cherub to guide it. We think it a satisfaction to us if under the wise God there are wise men employed in managing the affairs of the kingdoms and churches; whether there be so or no, it appears by this that there are wise angels employed, a cherub to every wheel. 5. That all the motions of Providence and all the ministrations of angels are under the government of the great God. They are all full of eyes, those eyes of the Lord which run to and fro through the earth and which the angels have always an eye to, Eze 10:12. The living creatures and the wheels concur in their motions and rests (Eze 10:17); for the Spirit of life, as it may be read, or the Spirit of the living creatures, is in the wheels. The Spirit of God directs all the creatures, both upper and lower, so as to make them serve the divine purpose. Events are not determined by the wheel of fortune, which is blind, but by the wheels of Providence, which are full of eyes.
II. Ezekiel sees the glory of God removing out of the sanctuary, the place where God's honour had long dwelt, and this sight is as sad as the other was grateful. It was pleasant to see that God had not forsaken the earth (as the idolaters suggested, Eze 9:9), but sad to see that he was forsaking his sanctuary. The glory of the Lord stood over the threshold, having thence given the necessary orders for the destruction of the city, and it stood over the cherubim, not those in the most holy place, but those that Ezekiel now saw in vision, Eze 10:18. It ascended that stately chariot, as the judge, when he comes off the bench, goes into his coach and is gone. And immediately the cherubim lifted up their wings (Eze 10:19), as they were directed, and they mounted up from the earth, as birds upon the wing; and, when they went out, the wheels of this chariot were not drawn, but went by instinct, beside them, by which it appeared that the Spirit of the living creatures was in the wheels. Thus, when God is leaving a people in displeasure, angels above, and all events here below, shall concur to further his departure. But observe here, In the courts of the temple where the people of Israel had dishonoured their God, had cast off his yoke and withdrawn the shoulder from it, blessed angels appear very ready to serve him, to draw in his chariot, and to mount upwards with it. God has shown the prophet how the will of God was disobeyed by men on earth (ch. 8); here he shows him how readily it is obeyed by angels and inferior creatures; and it is a comfort to us, when we grieve for the wickedness of the wicked, to think how his angels do his commandments, hearkening to the voice of his word, Psa 103:20. Let us now, 1. Take a view of this chariot in which the glory of the God of Israel rides triumphantly. He that is the God of Israel is the God of heaven and earth, and has the command of all the powers of both. Let the faithful Israelites comfort themselves with this, that he who is their God is above the cherubim; their Redeemer is so (Pe1 3:22) and has the sole and sovereign disposal of all events; the living creatures and the wheels agree to serve him, so that he is head over all things to the church. The rabbin call this vision that Ezekiel had Mercabah - the vision of the chariot; and thence they call the more abstruse part of divinity, which treats concerning God and spirits, Opus currs - The work of the chariot, as they do the other part, that is more plain and familiar, Opus bereshith - The work of the creation. - 2. Let us attend the motions of this chariot: The cherubim, and the glory of God above them, stood at the door of the east gate of the Lord's house, Eze 10:19. But observe with how many stops and pauses God departs, as loth to go, as if to see if there be any that will intercede with him to return. None of the priests in the inner court, between the temple and the altar, would court his stay; therefore he leaves their court, and stands at the east gate, which led into the court of the people, to see if any of them would yet at length stand in the gap. Note, God removes by degrees from a provoking people; and, when he is ready to depart in displeasure, would return to them in mercy if they were but a repenting praying people.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–22. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Versed 8 and following) And I saw, and behold, there were four wheels beside the Cherubim. One wheel beside one Cherub, and another wheel beside another Cherub. The appearance of the wheels was like the gleam of a chrysolite stone, and they all had the same likeness, like a wheel within a wheel. When they moved, they went in the four directions without turning as they went. And the wheels went toward the place where the first wheel went, and they followed in its tracks and did not turn back. And all their bodies, and necks, and hands, and wings, and circles, were full of eyes all around the four wheels. And these wheels he called voluble, as I heard. But it had four faces. One face, the face of a Cherub; and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle. And the Cherubim were elevated. Notice what was before, or how many species of wheels, according to the Septuagint, like the appearance of a beryl: but now, according to the same, like the appearance of a carbuncle; so that the likeness of wings being moved by fire, which is attributed to the Cherub, may be shown: although in Hebrew, both above and here, it is written 'beryl,' which the Eagle translated as 'chrysolite' and Symmachus as 'hyacinth.' And again, when we turn to them: And the whole body of them, which is understood to be of the wheels, is written in Hebrew: And all their flesh, and necks, and hands, and feathers, and circles. Note that flesh is called in heavenly powers, as when we read: Flesh and blood shall not possess the kingdom of God, neither shall corruption possess incorruption (I Cor. XV), let us know that not the substance of the flesh, but the works, are condemned: For Basar () which is written in this place, signifies not the body, but rather flesh. But he called the circles of wheels, iron edges, by which the roundness of the wood is constrained and tightened. And these wheels not only have flesh, or bodies, or limbs: but also necks, and hands, and feathers, so that we perceive the effectiveness of things in each, not images of limbs. The wheels themselves are also called in the Hebrew tongue Gelgel, which Symmachus interpreted as revolving, and Aquila as a wheel. Furthermore, what follows: When I was listening, until the place where it is written: The Cherubim are lifted up, it is not found in the Septuagint; but it has been added from the Hebrew. In which it is to be noted that, as stated above, there are not, as it were, four faces on the right and four faces on the left: the face of a man and the face of a lion on the right, and the face of a calf on the left, and the face of an eagle; so that they are believed to be different on the left and on the right. But an equal order of all is described, with Scripture saying: Yet it had four faces: one face, the face of a Cherub, and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle; so that the first and second, and third, and fourth faces, are described not by the difference of places on the right and the left, but by one order of degrees. He named the first face Cherub, which he had spoken about earlier as the face of a calf. From this, it is understood that the face of the Cherub is the face of a calf. The explanation of this vision includes the meaning of all these things.
Gregory the DialogistAD 604
PASTORAL RULE 3:4
Those who are over others are to be warned that through prudence they should attain watchful eyes within and round about and strive to become living creatures of heaven. For the living creatures of heaven are described as full of eyes round about and within. So it is fitting that those who are over others should have eyes within and round about, so that in striving to please the inward judge and in serving outwardly as examples of life, they may detect the things that should be corrected in others. Subjects are to be warned not to judge rashly the lives of their superiors, if perchance they see them act blamably in anything; otherwise, when they rightly find fault with evil, they are plunged to lower depths by the impulse of elation. They are to be warned that, when they consider the faults of their superiors, they grow not too bold against them. On the contrary, even if any of their superiors’ deeds are exceedingly bad, the subjects’ private judgment, constrained by the fear of God, should still not lead them to refuse to bear the yoke of reverence under them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 10:12 offers a profound and intricate description of the cherubim and the accompanying 'ophanim (wheels) within the prophet's vision of God's departing glory. This verse particularly highlights that every aspect of these celestial entities—their bodies, backs, hands, wings, and especially the wheels—were densely covered with eyes all around. This striking imagery serves to powerfully convey the divine attributes of omniscience, ceaseless vigilance, and the intricate, perfectly ordered nature of God's heavenly administration, underscoring that the sovereign Lord is all-seeing and fully aware of all things.
CONTEXT
Literary Context: This verse is deeply embedded within Ezekiel's second major vision of God's glory, specifically detailed in Ezekiel chapters 8-11. It serves as an elaboration and re-emphasis of the awe-inspiring divine chariot-throne first introduced in Ezekiel 1. While Ezekiel 1 establishes the cherubim and wheels as the dynamic vehicle of God's presence, Ezekiel 10 meticulously chronicles the solemn and terrifying withdrawal of God's glory from the defiled Jerusalem Temple. The specific detail of "eyes round about" in Ezekiel 10:12 reinforces the comprehensive awareness of the divine presence as it observes the sin that necessitates its departure, underscoring God's perfect knowledge of the spiritual degradation within His sanctuary.
Historical & Cultural Context: Ezekiel's prophetic ministry unfolded during the traumatic period of the Babylonian exile (circa 593-571 BC). The Judean people had been forcibly removed from their homeland, and Jerusalem, along with its sacred Temple—believed to be the physical dwelling place of Yahweh's glory—faced imminent destruction. The detailed account of the Temple's defilement through idolatry and social injustice, as vividly portrayed in Ezekiel 8, provides the critical backdrop for God's glory departing. This vision offered a profound theological explanation for the impending judgment and the subsequent destruction of Jerusalem, asserting that God was not confined to a physical structure but would withdraw His presence due to His people's unfaithfulness. While composite creatures and winged guardians were common motifs in ancient Near Eastern iconography, Ezekiel's vision distinctively reinterprets them within a monotheistic framework, emphasizing God's unique transcendence, holiness, and absolute sovereignty over all creation.
Key Themes: Ezekiel 10:12 significantly contributes to several central themes woven throughout the book. Primarily, it underscores Divine Omniscience and Vigilance, with the multitude of eyes symbolizing God's complete and unceasing awareness of all things, including the hidden sins of His people that led to His departure. This is a powerful echo of the truth found in Proverbs 15:3. Secondly, the mobility and intricate design of the cherubim and wheels highlight Divine Sovereignty and Control, demonstrating that God's will is executed with perfect knowledge and precision, independent of human limitations or geographical boundaries. The otherworldly and complex nature of the divine chariot-throne also powerfully conveys the Holiness and Transcendence of God, evoking awe and reverence for a God who is utterly distinct from His creation. Finally, the departure of God's glory, observed by these all-seeing beings, is a direct consequence of sin, reinforcing the theme of Divine Judgment that permeates Ezekiel's prophecies, particularly as seen in Ezekiel 9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:12 is exceptionally rich in Imagery, painting a vivid, almost surreal, and profoundly awe-inspiring picture of celestial beings covered in countless eyes. This striking visual is designed to evoke a sense of the divine's otherworldliness, incomprehensibility, and majesty. The description heavily employs Symbolism, where the "eyes" are not merely organs of sight but potent representations of God's omniscience, ceaseless vigilance, and perfect knowledge. The sheer number and strategic placement ("full of eyes round about") amplify this symbolic meaning, suggesting an exhaustive and inescapable divine perception. The verse also utilizes Emphasis through a form of repetition, particularly in mentioning "the wheels" twice, to underscore their significance and the pervasive nature of the eyes across the entire divine assembly. This deliberate repetition serves to fix the reader's attention on the extraordinary detail of the eyes and their profound implications for understanding God's nature and His interaction with His creation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The imagery of the cherubim and wheels "full of eyes" powerfully communicates the attribute of God's omniscience and His ceaseless vigilance. These celestial beings, serving as the very foundation of God's mobile throne, reflect the divine characteristic of seeing and knowing all things. This comprehensive awareness means that God is fully cognizant of humanity's actions, both righteous and wicked, and that His judgment, as depicted throughout Ezekiel, is always perfectly informed, just, and inescapable. The intricate design of these beings, with eyes covering every surface, also speaks to the profound order, intelligence, and unwavering control inherent in God's divine administration, assuring us that even amidst chaos and impending judgment, His purposes are executed with perfect understanding and precision.
REFLECTION AND APPLICATION
The awe-inspiring vision of the all-seeing cherubim and wheels in Ezekiel 10:12 offers a profound spiritual mirror for believers, compelling us to live with an acute and reverent awareness of God's omnipresent gaze. This truth can be both a source of immense comfort and a powerful call to accountability. For those walking in integrity, it assures that no hidden struggle, no quiet act of faithfulness, and no unspoken prayer goes unnoticed by the Lord. He sees our hearts, our intentions, and our deepest needs, offering solace in times of loneliness or despair, and validating our sincere efforts. Conversely, for those tempted to stray or to harbor secret sins, the "eyes round about" serve as a sobering reminder that nothing is truly hidden from God. This awareness should cultivate a sincere desire for holiness, transparency, and integrity in all areas of life, knowing that our every thought, word, and deed is laid bare before Him. Ultimately, this vision invites us to live in reverent awe of God's majesty and to trust in His perfect knowledge and sovereign control, even when His ways seem mysterious or His presence feels distant.
Questions for Reflection
FAQ
What is the significance of the "eyes round about" on the cherubim and wheels?
Answer: The "eyes round about" on the cherubim and wheels in Ezekiel's vision are profoundly symbolic, representing comprehensive knowledge, perfect awareness, and ceaseless vigilance. They signify that these heavenly beings, which form the divine chariot-throne, possess an all-encompassing perception. This imagery underscores God's omniscience, meaning He sees and knows everything—past, present, and future—and His constant watchfulness over all creation. It conveys that nothing is hidden from God's sight, and His actions, including judgment or salvation, are always based on perfect and complete knowledge. This motif is also powerfully echoed in the New Testament, particularly in Revelation 4:8, where similar living creatures are described as being "full of eyes before and behind."
Are the "wheels" mentioned in this verse also living beings?
Answer: Yes, in Ezekiel's highly symbolic vision, the "wheels" (Hebrew: 'ophanim) are not merely mechanical components but are depicted as living, intelligent, and spiritual beings intricately connected to the cherubim. Ezekiel 1:19-21 explicitly states that "the spirit of the living creature was in the wheels," indicating their animated nature and their responsive movement in perfect harmony with the cherubim and the divine Spirit. Their being "full of eyes" further reinforces their sentient and perceptive qualities, contributing to the overall picture of a perfectly ordered, all-seeing, and dynamically responsive divine administration that executes God's will with absolute precision.
How does this vision of God's glory departing relate to the Babylonian exile?
Answer: Ezekiel's vision of God's glory departing from the Temple in Jerusalem (Ezekiel 10) is a crucial theological explanation for the impending destruction of Jerusalem and the Temple, and the ongoing Babylonian exile. The departure signifies that God was not bound to a physical building or a particular location, but was actively withdrawing His manifest presence due to the rampant idolatry, injustice, and moral corruption of His people, as vividly detailed in Ezekiel 8. This departure, though terrifying and indicative of judgment, also conveyed God's absolute sovereignty and His ability to be present with His people even in exile, demonstrating that His glory could transcend geographical boundaries and human structures. It was a divine act of judgment, yet also a prelude to a future restoration and the promise of God's enduring presence with His covenant people, even outside the land.
CHRIST-CENTERED FULFILLMENT
The awe-inspiring vision of the all-seeing cherubim and wheels in Ezekiel 10:12 finds its ultimate fulfillment and clarification in the person of Jesus Christ. While the Old Testament imagery reveals God's perfect omniscience and omnipresent awareness, it is in Christ that this divine attribute is fully embodied and made accessible to humanity. Jesus, as the "image of the invisible God" (Colossians 1:15), perfectly reveals the Father's nature, including His all-seeing wisdom and comprehensive knowledge. He is the one "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Just as the eyes on the cherubim signify perfect perception and the execution of divine will, Christ's earthly ministry demonstrated divine insight into the hearts of men (John 2:24-25), His teachings revealed the deepest truths of God's will, and His atoning work on the cross directly addressed the very sins that necessitated God's glory departing in Ezekiel's time. Furthermore, the future return of Christ, described in Revelation 1:7, promises that "every eye will see Him," a cosmic fulfillment of the all-seeing divine presence, where His glory will not depart but will eternally dwell with His redeemed people, establishing a new heavens and new earth where God's presence is fully and eternally manifest (Revelation 21:3). In Christ, the mysterious, all-perceiving divine presence of Ezekiel's vision is not only revealed but becomes the very foundation of our salvation and eternal hope.