TRV
Translation
King James Version
Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
Complete Jewish Bible
Now the glory of ADONAI left the threshold of the house and halted above the k'ruvim.
Berean Standard Bible
Then the glory of the LORD moved away from the threshold of the temple and stood above the cherubim.
American Standard Version
And the glory of Jehovah went forth from over the threshold of the house, and stood over the cherubim.
World English Bible Messianic
the LORD’s glory went out from over the threshold of the house, and stood over the cherubim.
Geneva Bible (1599)
Then the glorie of the Lord departed from aboue the doore of the house, and stoode vpon the Cherubims.
Young's Literal Translation
And go forth doth the honour of Jehovah from off the threshold of the house, and standeth over the cherubs,
In the KJVVerse 20,652 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
LETTER 108.12
I linger long in the land of the midday sun, for it was there and then that the spouse found her bridegroom at rest and Joseph drank wine with his brothers once more. I will return to Jerusalem and, passing through Tekoa the home of Amos, I will look on the glistening cross of Mount Olive from which the Savior made his ascension to the Father. Here year by year a red heifer was burned as an offering to the Lord, and its ashes were used to purify the children of Israel. Here also according to Ezekiel the cherubim after leaving the temple founded the church of the Lord.
JeromeAD 420
Commentary on Ezekiel
(v. 18 seqq.) And the glory of the Lord went forth from the threshold of the Temple and stood over the Cherubim. And the Cherubim lifted up their wings and were exalted from the ground before me. And as they went, the wheels also followed them. And it stood at the entrance of the gate of the house of the Lord, which faces east, and the glory of the God of Israel was above them. It is the creature that I saw beneath the God of Israel, by the river Chebar, and I understood that they were Cherubim. Four, through four faces to one: and four wings to one, and the likeness of the hands of a man under their wings: and the likeness of their faces, the very faces which I had seen by the river Chobar, and their looks, and the way each one went forward to his own front. The glory of the Lord, or the majesty, which had stood in the entrance of the temple, stood over the cherubims. They lifting up their wings, and the prophet seeing, were raised up: and the wheels followed them: and the glory of the God of Israel was over them. First, he was in the temple, then he stood in the courtyard of the temple or at the threshold. As he was departing from the temple, clouds and darkness filled the inner sanctuary of the temple. And once again, the glory itself sat upon the cherubim, and as they immediately flew away and departed to the outside, the wheels followed. And the glory stood at the gate of the house of the Lord facing east, not at the entrance of the temple, but behind the courtyard and threshold at the entrance of the gate of the house of the Lord facing east. When the prophet saw this, he said, 'It is the creature that I saw beneath the God of Israel by the river Chobar, and I understood that they were cherubim.' For what new thing had he seen, which he understood to be Cherubim, which he had not understood before? Cherubim, in our language, is a multitude of knowledge: the knowledge of the sacraments of God, and his throne and rest. Therefore, it is said in the psalm: You who sit above the Cherubim, reveal yourself. (Ps. LXXIX, 2). For the glory of the Lord always resides in the multitude of knowledge; and it is manifested when all things are shown by divine providence; nothing happens by chance, nor does anyone say anything without reason: The Lord has abandoned the earth, and the Lord does not see. (Supra IX, 9). Wherefore also, having beheld the cherubim and their desire, is to forget the things that are past, and to stretch forth unto those which are before (Philippians 3).
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 10:18 captures a pivotal and somber moment in the prophet Ezekiel's vision, illustrating the continued, deliberate withdrawal of the visible manifestation of God's majestic presence, the kavod YHWH, from the Jerusalem Temple. Having previously moved from the inner sanctuary to the threshold of the house, the divine glory now relocates to hover over the cherubim, the celestial guardians of God's holiness. This progressive movement signifies a further, decisive step in God's abandonment of His defiled sanctuary and rebellious people, serving as a stark premonition of the Temple's imminent destruction and the subsequent Babylonian exile, yet simultaneously affirming God's absolute sovereignty and uncontainable nature.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:18 employs several powerful Literary Devices to convey its profound theological message. Symbolism is paramount, with "the glory of the LORD" symbolizing God's active, manifest presence, divine approval, and protective power. Its "departure" symbolizes divine judgment, abandonment, and the severing of the covenant relationship due to Israel's sin. The "threshold" functions as a symbolic boundary, marking a critical point of no return in God's progressive withdrawal. The Cherubim are symbolic guardians of divine holiness and the carriers of God's mobile throne, emphasizing God's transcendence, His freedom from earthly constraints, and the supernatural nature of His movements. The passage also utilizes Anthropomorphism by describing the glory as "departing" and "standing," attributing human-like actions to an abstract divine manifestation. This makes the theological reality more comprehensible and impactful for the audience, vividly portraying God's intentional and sorrowful withdrawal. Furthermore, the progressive nature of the glory's departure throughout Ezekiel chapters 8-11 creates a powerful sense of Dramatic Irony, as the prophet and the reader are privy to the tragic outcome (the Temple's destruction) that this slow, deliberate withdrawal foreshadows, while the unrepentant people within the vision remain oblivious or unresponsive.
THEOLOGICAL AND THEMATIC CONNECTIONS
The departure of God's glory from the Temple in Ezekiel 10:18 is a profound theological statement about the nature of God's holiness and the severe consequences of persistent sin. It underscores that God's presence is not an automatic fixture or an unconditional guarantee tied to a physical location, but is conditional upon the purity, faithfulness, and reverence of His people. This event serves as a stark warning against spiritual complacency and idolatry, demonstrating that even the most sacred spaces, consecrated for divine worship, can be defiled to the point of divine abandonment. It also highlights God's transcendence; His glory is not confined to a building or human construct but moves according to His sovereign will, emphasizing His freedom from human limitations and His ultimate control over all creation. This departure, while a severe judgment, also sets the stage for a future hope, as God's glory would eventually return to a purified, eschatological Temple in the vision of Ezekiel 43:4, signifying a new covenant of restoration and an enduring, sanctified presence.
REFLECTION AND APPLICATION
Ezekiel 10:18 serves as a powerful and sobering reminder that God's presence, while gracious and merciful, is also supremely holy and demands reverence, purity, and faithfulness. For ancient Israel, the Temple was the tangible symbol of God's dwelling among them, and its defilement through rampant idolatry and moral corruption led directly to the withdrawal of His glory and subsequent judgment. For believers today, this passage carries profound spiritual implications. The New Testament teaches that our individual bodies are now the "temple of the Holy Spirit" (1 Corinthians 6:19), and the church, as a collective body of believers, is God's dwelling place by His Spirit (Ephesians 2:21-22). Just as Israel's unrepentant sin grieved God and caused His glory to depart from the physical Temple, so too can unconfessed sin, spiritual apathy, and compromise grieve the Holy Spirit within us and within the church, hindering God's manifest presence, power, and blessing (see Ephesians 4:30). This verse calls us to a life of intentional holiness, moral purity, and sincere worship, recognizing the profound privilege and solemn responsibility of being the dwelling place of God's Spirit. It challenges us to examine our individual lives and corporate gatherings, ensuring that we are not engaging in "abominations" that would cause the Spirit to withdraw or His vibrant presence to be diminished.
Questions for Reflection
FAQ
What is the "glory of the LORD" mentioned in Ezekiel 10:18?
Answer: The "glory of the LORD" (Hebrew: kavod YHWH) refers to the visible, tangible manifestation of God's majestic presence, inherent worth, and divine authority. In the Old Testament, it often appeared as a brilliant light, fire, or a cloud, signifying God's active presence among His people, particularly in the tabernacle and Temple. In Ezekiel's visions, it is intricately linked with the divine throne-chariot and the cherubim, representing the overwhelming holiness, power, and dynamic nature of God. Its departure from the Temple signifies God's sovereign withdrawal of His protective and blessing presence due to the people's pervasive sin.
Why did the glory of the LORD depart from the Temple?
Answer: The departure of the glory of the LORD from the Temple was a direct and righteous consequence of the rampant idolatry, moral corruption, and spiritual abominations committed by the people of Judah and their leaders within the very precincts of the Temple, as vividly detailed in Ezekiel chapter 8. God's holiness cannot tolerate defilement, and His departure symbolized His righteous judgment against a people who had continually rebelled against His covenant, profaned His sacred dwelling place, and turned to pagan practices. It was a sovereign act of God, indicating His abandonment of a sanctuary that had been desecrated beyond measure.
What is the significance of the glory moving "over the cherubims"?
Answer: The cherubim are celestial beings associated with guarding sacred space (e.g., Genesis 3:24) and serving as the bearers of God's mobile throne-chariot (as seen in Ezekiel 1). In Ezekiel's vision, the glory moving "over the cherubims" signifies several key truths. Firstly, it emphasizes that God's presence is not bound to a physical building, even the Temple, but is free to move with its divine retinue. This underscores God's sovereignty and His uncontainable nature, showing that He is not confined by human structures but resides wherever He chooses, particularly where His holiness is honored. Secondly, it prepares for the glory's complete departure from the city, as seen in Ezekiel 11:23, highlighting the deliberate and progressive nature of God's judgment and withdrawal.
CHRIST-CENTERED FULFILLMENT
Ezekiel 10:18, depicting the sorrowful departure of God's glory from the physical Temple due to Israel's sin, finds its ultimate and glorious Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament Temple, where God's kavod once dwelt, was always a shadow, pointing forward to the true and perfect dwelling place of God. Jesus Himself declared that He was the new and greater Temple, stating, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to His own body. John's Gospel powerfully proclaims that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth" (John 1:14). Here, the very kavod YHWH that departed from the defiled Temple in Ezekiel's vision now perfectly, permanently, and personally indwells Jesus, the Son of God, who is the very embodiment of God's presence, holiness, and truth. Through Christ's atoning sacrifice on the cross, the ultimate barrier of sin that separated humanity from God's glory was removed, and the way was opened for a new, intimate dwelling. Furthermore, in the New Covenant established by Christ, God's glory no longer resides exclusively in a physical building but indwells believers through the Holy Spirit, making them individually "a temple of the Holy Spirit" (1 Corinthians 6:19) and collectively building the church into "a dwelling place for God by the Spirit" (Ephesians 2:22). The temporary and conditional presence of God's glory in the Old Covenant Temple is superseded by the eternal, unblemished, and indwelling presence of God's glory in Christ and His church, culminating in the New Jerusalem where the "glory of God gives it light, and its lamp is the Lamb" (Revelation 21:23), signifying God's permanent and unhindered dwelling with His redeemed people for all eternity.