TRV
Translation
King James Version
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.
Complete Jewish Bible
This was the living creature I had seen beneath the God of Isra'el by the K'var River, so I knew they were k'ruvim.
Berean Standard Bible
These were the living creatures I had seen beneath the God of Israel by the River Kebar, and I knew that they were cherubim.
American Standard Version
This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim.
World English Bible Messianic
This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim.
Geneva Bible (1599)
This is the beast that I sawe vnder the God of Israel by the riuer Chebar, and I knewe that they were the Cherubims.
Young's Literal Translation
It is the living creature that I saw under the God of Israel by the river Chebar, and I know that they are cherubs.
In the KJVVerse 20,654 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 10:20 serves as a pivotal moment of divine clarity within the prophet Ezekiel's profound visions of God's glory and impending judgment. Having previously encountered mysterious "living creatures" by the river Chebar, Ezekiel now receives explicit confirmation from the Lord that these awe-inspiring, multi-faceted beings are indeed the cherubim, celestial guardians intimately associated with God's throne and presence. This identification solidifies the theological understanding of these beings and underscores God's sovereign revelation to His prophet, even amidst the turmoil of exile.
CONTEXT
Literary Context: Ezekiel 10:20 is situated within a larger visionary sequence in the book of Ezekiel, specifically chapters 8-11, which describe the departure of God's glory from the Jerusalem temple. This verse acts as a crucial clarification, linking the "living creatures" first introduced in Ezekiel 1 to the cherubim seen later in the temple vision. The immediate preceding verses in Ezekiel 10 detail the cherubim's movements, their connection to the wheels (ophanim), and their role in the divine chariot-throne. The prophet's explicit statement, "and I knew that they were the cherubims," marks a moment of profound understanding and theological resolution, providing a definitive identity to the awe-inspiring, yet initially enigmatic, beings that accompany God's mobile throne. This revelation is essential for the reader to grasp the significance of God's presence and departure.
Historical & Cultural Context: The visions of Ezekiel occurred during the Babylonian exile, a period of immense national trauma for the Israelites. The prophet himself was among the exiles by the river Chebar (modern-day Khabur in Mesopotamia), far from Jerusalem and its temple, which was soon to be destroyed. In this context, the visions served to remind the exiles that God's presence was not confined to the temple in Jerusalem, nor was His sovereignty diminished by their captivity. Cherubim were familiar figures in ancient Near Eastern iconography, often depicted as hybrid creatures guarding sacred spaces or associated with divine thrones. In Israelite tradition, they were prominently featured in the Tabernacle and Temple (e.g., on the Ark of the Covenant, temple curtains), symbolizing God's holiness and presence. Ezekiel's vision recontextualizes these familiar symbols, demonstrating God's mobility and continued sovereignty even in exile.
Key Themes: This verse contributes significantly to several key themes in Ezekiel. Firstly, it highlights the theme of Divine Revelation and Understanding. Ezekiel's journey from seeing "living creatures" in Ezekiel 1 to "knowing" them as cherubim in Ezekiel 10 illustrates the progressive nature of God's self-disclosure to His prophets. Secondly, it reinforces the Nature and Role of Cherubim as powerful, multi-faceted celestial beings intricately connected to God's presence, holiness, and mobile throne. They are not merely decorative but active participants in the divine realm, guardians of sacred space, and bearers of God's glory. Thirdly, the verse underscores God's Sovereignty and Transcendence, demonstrating that even as His glory prepares to depart the physical temple in Jerusalem (as seen in Ezekiel 11:22-23), His heavenly court and sovereign power remain intact and active, transcending geographical and political boundaries.
EXPOSITION AND ANALYSIS
Key Word Analysis
living creature (Hebrew, chay', H2416): Derived from the root "to live," this term denotes something "alive" or a "living thing." In Ezekiel's visions, it initially describes the four enigmatic beings that accompany God's throne. The use of "living creature" emphasizes their vitality, dynamic movement, and perhaps their organic connection to the divine presence, distinguishing them from static, inanimate objects. The prophet's later identification of them as cherubim clarifies their specific identity within the broader category of "living creatures," highlighting their unique, vibrant role in God's celestial retinue.
knew (Hebrew, yâdaʻ', H3045): This primitive root signifies "to know," encompassing a wide range of understanding from simple ascertainment by seeing to deep, intimate knowledge, recognition, and comprehension. In this context, Ezekiel's statement "I knew" indicates a moment of profound recognition and insight. It is not merely a casual observation but a divinely granted understanding that allowed him to identify the previously mysterious beings with the well-known celestial figures of cherubim, thereby connecting his new vision to established biblical theology. This "knowing" implies a revelatory act, where God imparts understanding to His prophet.
cherubims (Hebrew, kᵉrûwb', H3742): Of uncertain derivation, "cherub" refers to a specific type of imaginary or celestial figure. In the Old Testament, cherubim are consistently depicted as powerful, winged beings associated with guarding sacred space (e.g., the Garden of Eden), serving as the throne or chariot of God (e.g., Psalm 18:10), and adorning the Tabernacle and Temple (e.g., on the Ark of the Covenant). Ezekiel's explicit identification solidifies their role as the bearers of God's glory and participants in His heavenly court, providing a crucial link between his unique visions and established Israelite theological understanding of these beings.
Verse Breakdown
"This [is] the living creature that I saw under the God of Israel": This initial clause serves as a direct, declarative statement of identification. "This" refers to the specific, awe-inspiring beings Ezekiel has been describing throughout his visions, particularly in Ezekiel 1 and Ezekiel 10. The phrase "under the God of Israel" emphasizes their subservient position and intimate connection to the divine presence, indicating that these creatures are part of God's immediate retinue and support His throne or chariot. It underscores their role in facilitating the movement and manifestation of God's glory, highlighting their integral function in the divine administration.
"by the river of Chebar;": This phrase reiterates the geographical and temporal setting of Ezekiel's initial and subsequent visions. The "river of Chebar" was the location where Ezekiel, as an exile, first encountered the glory of God. This detail grounds the extraordinary, supernatural vision in a concrete, historical reality, reminding the reader of the prophet's personal experience and the context of God's revelation to His exiled people. It also highlights that God's presence is not confined to the temple but can manifest anywhere, even in a foreign land, demonstrating His omnipresence and sovereignty over all creation.
"and I knew that they [were] the cherubims.": This is the climactic and revelatory part of the verse. The conjunction "and" introduces the consequence of Ezekiel's observation and divine insight. "I knew" signifies a moment of profound recognition and understanding, a divinely imparted clarity that allowed the prophet to identify the mysterious "living creatures" with the familiar, yet still awe-inspiring, cherubim of Israelite tradition. This identification resolves the ambiguity of the earlier descriptions, integrating Ezekiel's unique visionary experience into the established theological framework concerning God's heavenly attendants. It confirms their identity as the powerful, sacred guardians of God's holiness and glory, essential to understanding the movement of God's presence.
Literary Devices
Ezekiel 10:20 primarily employs Identification and Clarification as its central literary devices. The verse functions as an explicit naming and definition, resolving the ambiguity surrounding the "living creatures" from earlier chapters. This act of naming provides a sense of theological certainty and anchors the prophet's extraordinary visions within the established biblical understanding of celestial beings. The repetition of the setting, "by the river of Chebar," serves as a Recapitulation, grounding the supernatural vision in a specific, tangible location and reminding the audience of the continuity of God's revelation to Ezekiel. Furthermore, the progression from seeing (in Ezekiel 1) to knowing (in Ezekiel 10) illustrates a Narrative Arc of Understanding, where the prophet's comprehension of divine mysteries deepens over time, mirroring the journey of spiritual insight for the reader.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:20 provides a crucial theological anchor, definitively identifying the "living creatures" as cherubim, thereby connecting Ezekiel's unique and often overwhelming visions to the broader biblical understanding of God's heavenly court. This identification reinforces the consistent portrayal of cherubim throughout Scripture as guardians of divine holiness, bearers of God's presence, and integral to His mobile throne. It underscores the profound order and purpose within God's celestial realm, assuring the exiles that even as the earthly temple might fall, the heavenly reality of God's sovereign rule, attended by His powerful angelic beings, remains unshaken. This verse deepens our understanding of the divine majesty and the intricate ways God reveals Himself, affirming His transcendent glory.
REFLECTION AND APPLICATION
Ezekiel's journey from initial awe and bewilderment at the "living creatures" to a clear understanding of their identity as cherubim offers a powerful model for our own spiritual lives. It reminds us that God often reveals Himself progressively, and that true spiritual insight comes not just from observation but from a divinely granted "knowing." In times of uncertainty or spiritual confusion, we are called to patiently seek God's face, trusting that He will illuminate His truth in His perfect timing. The presence of the cherubim, intimately connected to God's glory and sovereignty, reassures us that even when our earthly circumstances are chaotic or our understanding is limited, God remains enthroned, majestic, and in control. This vision encourages us to look beyond the immediate, visible realities to the unseen, eternal truths of God's power and presence, finding comfort and stability in His unwavering majesty and finding peace in His divine order.
Questions for Reflection
FAQ
What is the significance of Ezekiel identifying the "living creatures" as cherubim?
Answer: The identification is highly significant because it connects Ezekiel's unique and often bewildering visions to established Israelite theology. Cherubim were well-known celestial beings, depicted in the Tabernacle and Temple, and associated with guarding sacred space and bearing God's throne. By explicitly naming the "living creatures" as cherubim, Ezekiel provides a theological anchor for his visions, assuring his audience that these extraordinary encounters are not arbitrary but consistent with God's established heavenly order. It clarifies their role as integral to God's mobile throne and His departing glory, making the vision more comprehensible and reinforcing God's majesty and holiness. This moment of "knowing" (Hebrew: yâdaʻ) signifies a divinely imparted understanding, not just a personal guess, confirming the authenticity and theological depth of his prophetic experience.
Why does Ezekiel mention the "river of Chebar" again in this verse?
Answer: The repeated mention of the "river of Chebar" (Hebrew: Kᵉbâr) serves several purposes. Firstly, it grounds the supernatural vision in a specific, historical, and geographical context, reminding the reader of the prophet's location as an exile in Babylon. This detail emphasizes that God's presence and revelation are not confined to the land of Israel or the Jerusalem temple but can manifest anywhere, even in a foreign land among His exiled people. Secondly, it acts as a consistent point of reference, linking this specific moment of identification back to Ezekiel's initial, groundbreaking vision of God's glory in Ezekiel 1:1-3. This repetition reinforces the continuity of God's revelation to Ezekiel and the authenticity of his prophetic calling, ensuring the audience understands that these are ongoing, connected encounters with the divine.
CHRIST-CENTERED FULFILLMENT
While Ezekiel 10:20 primarily concerns the identification of Old Testament celestial beings, its Christ-centered fulfillment lies in how these cherubim ultimately point to the greater reality of God's presence and glory, fully embodied in Jesus Christ. The cherubim, as guardians of God's holiness and bearers of His throne, foreshadow the ultimate access to God's presence made possible through Christ. In the Old Covenant, cherubim guarded the way to the Tree of Life (Genesis 3:24) and overshadowed the mercy seat on the Ark of the Covenant, symbolizing God's inaccessible holiness. However, in Christ, the veil of the temple was torn (Matthew 27:51), signifying that direct access to God's presence is now available through His atoning sacrifice. Jesus Himself is the ultimate revelation of God's glory, the "image of the invisible God" (Colossians 1:15), and the one through whom we "have boldness to enter the Holiest by the blood of Jesus" (Hebrews 10:19). Thus, the cherubim, who once guarded the way, now find their purpose in a new creation where Christ is the way, the truth, and the life, ushering believers into the very presence of God without fear. The mobility of God's glory with the cherubim in Ezekiel also anticipates the omnipresent and universally accessible glory of God revealed in the person of Christ, who is "God with us" (Matthew 1:23) and whose Spirit indwells believers, making them temples of the Holy Spirit (1 Corinthians 6:19).