TRV
Translation
King James Version
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.
KJV (with Strong's)
And the cherubims H3742 lifted up H5375 their wings H3671, and mounted up H7426 from the earth H776 in my sight H5869: when they went out H3318, the wheels H212 also were beside H5980 them, and every one stood H5975 at the door H6607 of the east H6931 gate H8179 of the LORD'S H3068 house H1004; and the glory H3519 of the God H430 of Israel H3478 was over them above H4605.
Complete Jewish Bible
The k'ruvim lifted their wings and rose off the earth - I was watching as they went off with the wheels next to them. They paused at the entrance to the east gate of ADONAI's house, with the glory of the God of Isra'el over them, from above.
Berean Standard Bible
As I watched, the cherubim lifted their wings and rose up from the ground, with the wheels beside them as they went. And they stopped at the entrance of the east gate of the house of the LORD, with the glory of the God of Israel above them.
American Standard Version
And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them: and they stood at the door of the east gate of Jehovah’s house; and the glory of the God of Israel was over them above.
World English Bible Messianic
The cherubim lifted up their wings, and mounted up from the earth in my sight when they went out, and the wheels beside them: and they 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.
Geneva Bible (1599)
And the Cherubims lift vp their wings, and mounted vp from the earth in my sight: when they went out, the wheeles also were besides them: and euery one stoode at the entrie of the gate of the Lordes House at the East side, and the glorie of the God of Israel was vpon them on hie.
Young's Literal Translation
and the cherubs lift up their wings, and are lifted up from the earth before mine eyes; in their going forth, the wheels also are over-against them, and he standeth at the opening of the east gate of the house of Jehovah, and the honour of the God of Israel is over them from above.
In the KJVVerse 20,653 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
(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 10:19 captures a profound and somber moment in the prophet's vision, depicting the cherubim, who bear the mobile throne of God, ascending from the earth and positioning themselves at the east gate of the Lord's house in Jerusalem. This orchestrated movement signifies the progressive and deliberate withdrawal of the visible glory of God (the Shekinah) from the Temple, an act of divine judgment in response to the pervasive idolatry and spiritual corruption within its sacred precincts. It powerfully underscores God's absolute sovereignty and His freedom from any physical structure, foreshadowing the impending destruction of the Temple and the subsequent exile of His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:19 is rich in Imagery, painting a vivid and dynamic picture of divine power and movement. The description of the cherubim lifting their wings and the wheels moving in perfect concert creates an awe-inspiring and almost terrifying scene, emphasizing the supernatural nature of God's presence and His mobile throne. Symbolism is paramount throughout the verse: the cherubim symbolize divine guardianship and the bearers of God's throne; the wheels symbolize God's omnipresence, omniscience, and unhindered sovereignty; "the glory of the God of Israel" symbolizes His manifest presence, majesty, and holiness; and the "east gate of the LORD'S house" symbolizes a crucial point of transition and impending abandonment. The entire scene is imbued with Dramatic Irony, as the very presence that once consecrated the Temple and guaranteed Israel's security is now actively departing due to the profound unfaithfulness of the very people who were meant to guard its sanctity. The staged, progressive nature of the departure also serves as powerful Foreshadowing, signaling the imminent destruction of the Temple and the city of Jerusalem, which would soon be left vulnerable and unprotected without God's manifest presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:19 profoundly illustrates the theological principle that God's presence is not automatically guaranteed by physical structures or religious rituals, but is contingent upon the holiness and faithfulness of His people. The departure of the Shekinah glory from the Temple is a severe theological statement, demonstrating God's unwavering commitment to His own holiness and His righteous judgment against sin. It reveals that while God graciously chooses to manifest His presence in specific ways, He is ultimately transcendent and sovereign, not confined or manipulated by human constructs. This event serves as a powerful warning against spiritual complacency, idolatry, and the dangerous presumption that God's favor is unconditional regardless of human conduct. It underscores that true worship involves a heart devoted to God, marked by obedience and purity, not merely adherence to outward forms or reliance on a physical sanctuary.
REFLECTION AND APPLICATION
Ezekiel 10:19 is a sobering and vital reminder that God's presence, though gracious and merciful, is also profoundly holy and can be grieved or even withdrawn in the face of persistent sin, rebellion, and spiritual apathy. For believers today, while we live under the New Covenant where the Holy Spirit indwells us, the principle of holiness remains paramount. Our bodies are now understood as temples of the Holy Spirit (1 Corinthians 6:19), and we are called to live lives that honor God, lest we grieve the Spirit (Ephesians 4:30). This passage challenges us to engage in honest self-examination and to critically assess our own lives and our faith communities: are we harboring "abominations"—whether explicit idolatry, moral compromise, or spiritual indifference—that diminish God's manifest presence among us? Are we prioritizing outward religious forms, traditions, or even comfortable routines over inward purity, genuine devotion, and radical obedience to Christ? The mobility of God's glory, as depicted by the cherubim and wheels, also reminds us that God is not confined to church buildings, specific rituals, or human-made programs; He is sovereign and active, moving where His Spirit wills. Our focus, therefore, should be on cultivating a personal and corporate environment of holiness, sincere worship, and humble obedience, thereby inviting and cherishing the dynamic, transformative presence of God in our midst.
Questions for Reflection
FAQ
What are the 'cherubims' and 'wheels' mentioned in this vision?
Answer: The "cherubims" (Hebrew: kᵉrûwb, H3742) are powerful, winged angelic beings, often depicted in Scripture as guardians of sacred space (e.g., guarding the Garden of Eden) and, most notably in Ezekiel's visions, as the bearers of God's divine throne or chariot. They symbolize God's majesty, holiness, and the formidable nature of His presence. The "wheels" (Hebrew: ʼôwphân, H212) are an integral part of this mobile throne, first described in detail in Ezekiel 1:15-21. Often referred to as Ophanim in Jewish tradition, they are characterized by their immense size, numerous eyes, and remarkable ability to move in any direction without turning. Together, the cherubim and wheels represent the dynamic, omnipresent, omniscient, and sovereign nature of God's throne, emphasizing His unhindered mobility and absolute control over all creation.
Why is the 'east gate' significant in this context?
Answer: The "east gate" of the Temple complex held profound symbolic and practical meaning. It was a prominent entrance and exit point, particularly facing the Mount of Olives. In Ezekiel's vision, the glory of the Lord had previously moved from the inner sanctuary to the threshold of the Temple (Ezekiel 9:3), then to the cherubim (Ezekiel 10:4), and now pauses at the east gate. This is a crucial intermediate step in the glory's progressive departure from the Temple and, ultimately, from Jerusalem itself. It signifies that God's protective and sanctifying presence is actively withdrawing, leaving the city vulnerable to destruction. The east gate is also significant because, in a later vision of restoration, Ezekiel prophesies the triumphant return of God's glory to the new Temple through this very gate (Ezekiel 43:1-5), offering a powerful message of future hope and divine faithfulness.
CHRIST-CENTERED FULFILLMENT
The solemn departure of God's glory from the Temple in Ezekiel 10:19 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Old Testament Temple, with its physical structure, localized presence, and elaborate rituals, was always a shadow, a temporary dwelling place, pointing to a greater reality to come. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking not of the stone edifice, but profoundly of the temple of His own body (John 2:19-21). In the Incarnation, the very glory of God, which once dwelt in a building made with human hands, 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). The physical departure of God's glory from the Temple in Ezekiel foreshadows the obsolescence of that old covenant system. Through Christ's sacrificial death on the cross and His glorious resurrection, He, as the great High Priest, opened a new and living way into the very presence of God, making access available to all who believe, not just a select few in a physical temple (Hebrews 10:19-22). Furthermore, under the New Covenant, the Holy Spirit indwells every believer, making each one a "temple of the Holy Spirit" (1 Corinthians 6:19). Thus, the glory of God now resides not in a building, but dynamically and universally in His redeemed people, the Church, who collectively form the spiritual dwelling place of God on earth (Ephesians 2:21-22). Ezekiel's vision of a departing glory, therefore, profoundly foreshadows the end of an era marked by a localized and conditional divine presence, ushering in the era of Christ, where God's glory is universally accessible and perpetually present in His people through the indwelling Spirit.