Ezekiel 10:21

Translation
King James Version
Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings.
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KJV (with Strong's)
Every one H259 had four H702 faces H6440 apiece H259, and every one H259 four H702 wings H3671; and the likeness H1823 of the hands H3027 of a man H120 was under their wings H3671.
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Complete Jewish Bible
Each of the four had four faces, and each had four wings, and what looked like a man's hands was under their wings.
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Berean Standard Bible
Each had four faces and four wings, with what looked like human hands under their wings.
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American Standard Version
Every one had four faces, and every one four wings; and the likeness of the hands of a man was under their wings.
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World English Bible Messianic
Every one had four faces, and every one four wings; and the likeness of the hands of a man was under their wings.
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Geneva Bible (1599)
Euery one had foure faces, and euery one foure wings, and the likenesse of mans hands was vnder their wings.
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Young's Literal Translation
Four faces are to each, and four wings to each, and the likeness of the hands of man is under their wings.
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See also
Ezekiel 10:14Ezekiel 1:6Ezekiel 41:18Ezekiel 41:19Revelation 4:7Ezekiel 1:8Ezekiel 1:10
In the KJVVerse 20,655 of 31,102

Study This Verse

SUMMARY

Ezekiel 10:21 provides a detailed reiteration of the cherubim's awe-inspiring appearance, emphasizing their consistent features of four faces and four wings, along with the significant detail of "the likeness of the hands of a man" under their wings. This description reinforces their role as the bearers of God's mobile throne and highlights the divine attributes of omnipresence, swiftness, and purposeful action, all within the context of God's glory departing from a defiled Jerusalem Temple.

CONTEXT

  • Literary Context: Ezekiel 10:21 is situated within Ezekiel's profound vision of God's glory and the divine chariot-throne, which began in Ezekiel chapter 1. While Ezekiel 1:5-10 initially described these "living creatures," Ezekiel 10:20 explicitly identifies them as the "cherubim" that the prophet had seen by the Chebar Canal. This chapter details the movement of God's glory as it prepares to depart from the Jerusalem Temple due to the rampant idolatry and sin detailed in Ezekiel 8. Verse 21 serves as a crucial recapitulation, ensuring the reader fully grasps the nature of these magnificent beings who facilitate the divine presence, underscoring the consistency and significance of Ezekiel's prophetic visions and the solemnity of God's impending judgment.
  • Historical & Cultural Context: Ezekiel prophesied during the Babylonian exile (c. 593-571 BC), a period of immense spiritual crisis for Israel. The Jerusalem Temple was the perceived dwelling place of God's presence (Shekinah), and its impending destruction by Babylon (foretold in Ezekiel 9) was a theological catastrophe. Cherubim were familiar figures in ancient Near Eastern iconography, often depicted as winged guardians of sacred spaces or throne-bearers for deities, as seen in the Temple's design and the Ark of the Covenant (Exodus 25:18-22). Ezekiel's vision, therefore, recontextualizes these familiar symbols within a dynamic, mobile divine presence, emphasizing God's freedom from any earthly structure and His sovereign judgment over a rebellious people. This context highlights the radical nature of God's glory departing from the Temple, a sign of profound divine displeasure and the breaking of the covenant.
  • Key Themes: The detailed description of the cherubim in this verse contributes to several overarching themes in Ezekiel. Firstly, it powerfully conveys Divine Majesty and Sovereignty. The intricate, multi-faceted, and winged nature of these beings highlights the immense, incomprehensible power and glory of God, whose throne they bear. Secondly, it speaks to God's Active Presence and Judgment. The movement of the cherubim signifies God's dynamic involvement in human history, not as a static deity, but as one who actively judges sin and removes His presence from defiled spaces. The "hands of a man" under their wings further emphasizes their capacity for purposeful action, executing God's will with precision and power. Lastly, the Detailed Revelation of these celestial beings underscores the deliberate and precise nature of God's communication to Ezekiel, intended to convey the awe-inspiring transcendence and imminent judgment of the Almighty, ensuring the prophet and his audience understood the gravity of the situation and the true nature of the God they had offended.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Likeness (Hebrew, dᵉmûwth', H1823): Meaning "resemblance; concretely, model, shape; adverbially, like." This term is crucial, indicating that what is seen is not an exact human hand but a "resemblance" or "similitude." It suggests that while the cherubim are celestial and beyond full human comprehension, their capacity for action is communicated in a way that humans can grasp, hinting at purposeful, intelligent, and interactive divine activity without equating them to human beings.
  • Hands (Hebrew, yâd', H3027): A primitive word referring to "a hand (the open one (indicating power, means, direction, etc.)." The presence of "hands" signifies capability, agency, and the ability to perform tasks. Under their wings, these hands imply hidden power and the capacity to manipulate, carry out divine judgments, and interact with the physical realm, even within their ethereal form. This detail highlights the active and executive nature of the cherubim in carrying out God's will.
  • Man (Hebrew, ʼâdâm', H120): Meaning "a human being (an individual or the species, mankind, etc.)." The phrase "hands of a man" connects the cherubim's operational capacity to human understanding of purposeful action. It suggests that the divine agents, though celestial, act with a form of intelligence and intentionality comprehensible to human experience, bridging the gap between the divine and human realms and emphasizing the deliberate nature of God's interventions.

Verse Breakdown

  • "Every one had four faces apiece,": This clause reiterates the multi-faceted nature of each cherub, emphasizing a uniform, comprehensive capacity for perception and expression among these divine attendants. The four faces (man, lion, ox, eagle, as specified in Ezekiel 10:14) represent a complete array of spiritual and natural attributes, signifying universal knowledge and power, and indicating that God's agents are fully aware of all aspects of creation.
  • "and every one four wings;": This part highlights the consistent presence of four wings on each cherub. These wings symbolize incredible speed, agility, and the capacity for swift movement, indicating the rapid and unhindered execution of God's will. They also suggest a covering for reverence and holiness, shielding the divine glory from direct human gaze and emphasizing the sacredness of their function.
  • "and the likeness of the hands of a man [was] under their wings.": This final clause reveals a hidden yet crucial aspect of the cherubim's anatomy. The "likeness" (not actual hands) of human hands signifies agency, purpose, and the ability to interact with creation. Positioned "under their wings," it implies that their power and capacity for action are concealed or operate beneath their primary visible functions of movement and reverence, yet are fully capable of executing God's intricate plans and judgments with precision and intentionality.

Literary Devices

Ezekiel 10:21, like much of the book, is rich in Symbolism. The "four faces" are not merely descriptive but symbolic of comprehensive attributes: the man for intelligence and reason, the lion for strength and majesty, the ox for service and endurance, and the eagle for swiftness and transcendence. The "four wings" symbolize divine speed, omnipresence, and the reverent covering of God's glory. The "hands of a man" are symbolic of agency, purposeful action, and the capacity for interaction with the physical realm, even by celestial beings. The use of Repetition ("Every one... four faces apiece, and every one four wings") emphasizes the consistent and uniform nature of these beings, reinforcing their significance and the ordered majesty of God's celestial court. Furthermore, there is an element of Anthropomorphism or Anthropopathic Language in the description of "the likeness of the hands of a man." While the cherubim are not human, their operational capacity is described in human terms, making their divine agency comprehensible to Ezekiel and his audience. This device bridges the gap between the transcendent, otherworldly nature of the cherubim and human understanding of purposeful action.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezekiel 10:21 profoundly contributes to our understanding of God's nature and His interaction with creation. The detailed, awe-inspiring description of the cherubim underscores the absolute transcendence, holiness, and majesty of God. These beings, with their multifaceted perception, swift movement, and purposeful "hands," are not merely decorative but serve as active agents and bearers of God's glory, demonstrating His dynamic sovereignty over all creation. The presence of "the likeness of the hands of a man" suggests that even in His overwhelming glory and judgment, God acts with intentionality, precision, and a capacity for interaction that, while divine, can be understood in human terms of purpose and execution. This vision reminds us that God is not a distant, passive deity but an actively engaged, powerful, and holy King whose will is carried out with perfect order and might, even as His presence moves in judgment or salvation.

REFLECTION AND APPLICATION

Ezekiel's vision of the cherubim, particularly the intricate details in verse 21, invites us to cultivate a profound sense of awe and reverence for the God we serve. This is not a God who is small, predictable, or confined to our understanding, but one whose glory is so immense that even His celestial attendants are described with such complex power and symbolism. Reflecting on the "likeness of the hands of a man" under their wings reminds us that God, despite His transcendence, is actively involved in His creation, executing His purposes with deliberate intention. This should inspire confidence that even in times of judgment or upheaval, God is sovereignly at work, and His plans are carried out with precision and power. For believers, this passage encourages a deeper trust in God's active governance of the world and a humble recognition of His unparalleled majesty, prompting us to align our lives with His glorious will and to live in reverent submission to His divine authority.

Questions for Reflection

  • How does the detailed description of the cherubim deepen your understanding of God's transcendence and power?
  • What does the "likeness of the hands of a man" imply about God's interaction with His creation, even amidst His overwhelming glory?
  • In what ways might meditating on God's majestic throne-bearers impact your worship and daily walk, fostering a greater sense of awe and submission?

FAQ

Are these the same creatures as in Ezekiel 1?

Answer: Yes, Ezekiel 10:20 explicitly confirms this, stating, "These are the living creatures that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim." The detailed description in Ezekiel 10:21 reiterates and reinforces the initial vision from Ezekiel chapter 1, providing further clarity and emphasis on their identity and features, ensuring the reader understands the continuity of Ezekiel's prophetic encounters.

Why are their hands described as "the likeness of the hands of a man"?

Answer: The phrase "the likeness of the hands of a man" (rather than actual human hands) is significant. It suggests that while these celestial beings are not human, their capacity for purposeful action, intelligence, and manipulation of their environment is comprehensible in human terms. It implies that God's divine will, though executed by otherworldly agents, is carried out with deliberate, ordered, and intelligent action, reflecting the intentionality of the Creator. It highlights their ability to serve as instruments of God's active power and judgment, demonstrating that even the most transcendent divine actions are executed with precision and purpose.

What is the significance of "four" faces and wings?

Answer: The number "four" often symbolizes completeness, universality, and the four cardinal directions in biblical symbolism. The "four faces" (man, lion, ox, eagle, as detailed in Ezekiel 10:14) represent the comprehensive attributes of intelligence, strength, service, and swiftness, indicating the cherubim's full capacity to perceive and act in all realms. The "four wings" similarly convey their universal presence, swiftness in executing God's will across all directions, and their complete readiness for divine service, symbolizing God's omnipresence and universal sovereignty over all creation.

CHRIST-CENTERED FULFILLMENT

The awe-inspiring description of the cherubim in Ezekiel 10:21, with their multifaceted glory and purposeful "hands," finds its ultimate fulfillment and clearest revelation in the person of Jesus Christ. While the cherubim bear God's glory and execute His will, Christ is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). The "likeness of the hands of a man" under the wings of the cherubim, signifying divine agency and interaction, powerfully foreshadows the incarnation of God in human flesh. In Christ, the transcendent God, whose glory is too immense for human eyes, took on true human hands, feet, and a body, becoming fully man while remaining fully God (Philippians 2:7-8). Through His human hands, Jesus performed miracles, touched the sick, broke bread, and ultimately stretched out His hands on the cross, accomplishing God's ultimate purpose of salvation and reconciliation. The cherubim's role as guardians of God's holy presence (as seen in Genesis 3:24) is superseded by Christ, who, through His sacrifice, opened the way for humanity to boldly approach God's throne of grace (Hebrews 4:16). Thus, the complex, powerful, and purposeful nature of the cherubim points to the even greater reality of Christ, in whom all the fullness of God dwells bodily (Colossians 2:9), and through whom God's sovereign will is perfectly revealed and executed, bringing humanity into a new covenant relationship with the Almighty.

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Commentary on Ezekiel 10 verses 8–22

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).
Pseudo-MacariusAD 534
FIFTY SPIRITUAL HOMILIES 1:9
Here God truly mounts and guides the soul. He always obtains the victory skillfully directing and leading with expertise the chariot of the soul to a heavenly mind forever. God does not wage war against wickedness, but since he possesses all power and authority of himself, he brings about the victory by himself. Therefore the cherubim go not where they wish but where the rider in control directs them. Wherever God inclines them, there they go, and he supports them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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