TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Every one [of the k'ruvim] had four faces: the first face was the face of a keruv, the second face was the face of a man, the third the face of a lion and the fourth the face of an eagle.
Berean Standard Bible
Each of the cherubim had four faces: the first face was that of a cherub, the second that of a man, the third that of a lion, and the fourth that of an eagle.
American Standard Version
And every one had four faces: the first face was the face of the 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.
World English Bible Messianic
Every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third face the face of a lion, and the fourth the face of an eagle.
Geneva Bible (1599)
And euery beast had foure faces: the first face was the face of a Cherub, and the second face was the face of a man, and the thirde the face of a lyon, and the fourth the face of an Egle.
Young's Literal Translation
And four faces are to each; the face of the one is the face of the cherub, and the face of the second the face of man, and of the third the face of a lion, and of the fourth the face of an eagle.
In the KJVVerse 20,648 of 31,102
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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.
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 10:14 provides a precise and profound description of the four distinct faces possessed by each cherub in the prophet's vision: the face of a cherub, a man, a lion, and an eagle. This verse is intricately woven into a larger, awe-inspiring account of God's glory departing from the Temple in Jerusalem, a poignant depiction of divine judgment and the impending exile of Israel. The intricate imagery not only underscores the multifaceted nature of God's attributes but also reveals the comprehensive power, wisdom, and sovereignty of His celestial attendants, assuring His absolute control even amidst national catastrophe.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:14 is profoundly rich in Symbolism, where each animal face (cherub/ox, man, lion, eagle) serves as a potent emblem representing distinct attributes of God or the comprehensive nature of His divine attendants. The Imagery employed is strikingly vivid and powerful, creating a compelling mental picture of formidable, multi-faceted beings that evoke both awe and profound reverence. The deliberate Repetition of the phrase "the face of a..." throughout the verse serves to emphasize the distinctness and clarity of each visage while simultaneously uniting them as integral components of a single, complex, and harmonious being. This use of repetition, combined with the precise enumeration of the faces, contributes to the overall sense of divine order, precision, and comprehensive power at work within the vision. Furthermore, the description effectively employs Merism, a literary technique where the listing of distinct yet complementary parts (the four faces) is used to convey a sense of completeness, totality, and all-encompassing nature regarding the attributes of God's glory and the beings who bear His majestic presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
The detailed description of the cherubim's faces in Ezekiel 10:14 is far more than mere artistic embellishment; it constitutes a profound theological statement about the multifaceted nature of God's character and the comprehensive scope of His divine activity. These faces collectively symbolize the perfections of God: the strength and steadfastness (cherub/ox), the intelligence and wisdom (man), the regal authority and courage (lion), and the transcendent sovereignty and swiftness (eagle). This intricate imagery serves to assure a people facing the trauma of exile that their God is not limited, diminished, or confined to a physical temple, but rather possesses all power, wisdom, and authority necessary to execute His will, whether in judgment or in future restoration. The vision powerfully underscores that God's presence, though seemingly departing from the earthly Temple, remains universally sovereign and actively engaged, moving with purpose and irresistible power throughout all creation.
REFLECTION AND APPLICATION
Ezekiel's awe-inspiring vision of the cherubim, with their four distinct faces, offers a profound invitation to deepen our understanding and reverence for God. In a world that often feels chaotic, unpredictable, and overwhelming, this imagery serves as a powerful reminder that the God we worship is not one-dimensional but possesses a comprehensive array of perfections: He is wise and discerning, powerful and majestic, swift and transcendent, steadfast and serving. This vision encourages us to cultivate a holistic reverence for God, acknowledging and celebrating His diverse attributes in our worship and daily lives. It calls us to trust implicitly in His absolute sovereignty, finding profound comfort and peace in the knowledge that a God of such comprehensive power and wisdom is in complete control, even when our personal circumstances or global events seem overwhelming or uncertain. Furthermore, it challenges us to consider how we, as His image-bearers, might strive to reflect these divine characteristics in our own lives—exercising wisdom in our decisions, demonstrating strength tempered with humility, acting with courage in the face of adversity, and serving others with steadfastness and unwavering resolve.
Questions for Reflection
FAQ
Why are the faces of the cherubim described differently in Ezekiel 10:14 compared to Ezekiel 1:10?
Answer: In Ezekiel 1:10, the first face is described as an "ox," whereas in Ezekiel 10:14, it is explicitly called "the face of a cherub." This change is generally understood as a clarification or a more precise theological identification rather than a contradiction. Scholars suggest several reasons for this apparent difference: 1) The "ox" face in chapter 1 may have been a specific form or type of cherubic face, and by chapter 10, as Ezekiel's understanding of the vision deepens, he is given a clearer and more precise identification of the creatures themselves. 2) The "face of a cherub" could be the cherub's own distinctive, primary face, which, like the ox, symbolizes strength, steadfastness, and service. 3) It might reflect the progressive nature of divine revelation, where later in the vision, the prophet is given more direct and explicit terminology for these celestial beings. Despite this specific detail, the cherubim remain consistent in their overall role, appearance, and function throughout Ezekiel's visions, with this detail providing greater theological specificity.
What do the four faces (cherub/ox, man, lion, eagle) symbolize?
Answer: The four faces are profoundly rich in symbolism, collectively representing the comprehensive attributes of God and the perfection of His divine attendants. The cherub/ox (strength, steadfastness, service, labor, and perhaps sacrifice) signifies unwavering power and dedicated service. The man (intelligence, reason, wisdom, moral discernment, and compassion) points to God's rational, ethical governance and His relationship with humanity. The lion (strength, majesty, royalty, courage, and dominion) speaks of God's sovereign authority, unyielding power, and kingship. The eagle (swiftness, far-sightedness, transcendence, and sovereign dominion) represents God's omnipresence, His omniscience (ability to see all things from a high vantage point), and His swift, decisive execution of justice and divine purpose. Together, these faces convey God's omnipresence, omniscience, and omnipotence – a complete and perfect understanding of His power, wisdom, and authority over all creation.
CHRIST-CENTERED FULFILLMENT
The awe-inspiring vision of the cherubim in Ezekiel 10:14, with their multifaceted faces, finds its ultimate fulfillment and deepest theological meaning in the person and redemptive work of Jesus Christ. While the cherubim reflect the comprehensive attributes of God, Christ Himself is the perfect, living embodiment of these divine perfections. He is the ultimate "face of a man," fully human yet without sin, demonstrating perfect wisdom, moral discernment, and compassionate understanding in His earthly ministry (Colossians 2:3). As the prophesied "Lion of the tribe of Judah" (Revelation 5:5), He embodies divine strength, majesty, and kingly authority, triumphing decisively over sin, death, and the powers of darkness through His resurrection. His glorious ascension and sovereign rule over all creation echo the eagle's transcendent dominion and far-sightedness, for He sits at the right hand of God, interceding for us and governing all things with perfect foresight and power (Hebrews 1:3). Furthermore, the cherub's symbolism of steadfast strength and dedicated service points profoundly to Christ, who, though God, "made himself nothing by taking the very nature of a servant" (Philippians 2:7), ultimately serving humanity through His atoning sacrifice on the cross. Thus, the comprehensive glory, power, and wisdom revealed in Ezekiel's vision are perfectly and personally manifested in Jesus, the one through whom all things were created and in whom all things hold together (Colossians 1:16-17).