TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
I looked and saw four wheels next to the k'ruvim, one wheel next to one keruv and another wheel next to another keruv: the wheels had the color of beryl.
Berean Standard Bible
Then I looked and saw four wheels beside the cherubim, one wheel beside each cherub. And the wheels gleamed like a beryl stone.
American Standard Version
And I looked, and behold, four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was like unto a beryl stone.
World English Bible Messianic
I looked, and behold, four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was like a beryl stone.
Geneva Bible (1599)
And when I looked vp, beholde, foure wheeles were beside the Cherubims, one wheele by one Cherub, and another wheele by another Cherub, and the appearance of the wheeles was as the colour of a Chrysolite stone.
Young's Literal Translation
and I look, and lo, four wheels near the cherubs, one wheel near the one cherub, and another wheel near the other cherub, and the appearance of the wheels is as the colour of a beryl stone.
Study This Verse
Commentary on Ezekiel 10 verses 8–22
8 ¶ And there appeared in the cherubims the form of a man's hand under their wings.
9 And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.
10 And as for their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel.
11 When they went, they went upon their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.
12 And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, even the wheels that they four had.
13 As for the wheels, it was cried unto them in my hearing, O wheel.
14 And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.
15 And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.
16 And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.
17 When they stood, these stood; and when they were lifted up, these lifted up themselves also: for the spirit of the living creature was in them.
18 Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
19 And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.
20 This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.
21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings.
22 And the likeness of their faces was the same faces which I saw by the river of Chebar, their appearances and themselves: they went every one straight forward.
We have here a further account of the vision of God's glory which Ezekiel saw, here intended to introduce that direful omen of the departure of that glory from them, which would open the door for ruin to break in.
I. Ezekiel sees the glory of God shining in the sanctuary, as he had seen it by the river of Chebar, and gives an account of it, that those who had by their wickedness provoked God to depart from them might know what they had lost and might lament after the Lord, groaning out their Ichabod, Where is the glory? Ezekiel here sees the operations of divine Providence in the government of the lower world, and the affairs of it, represented by the four wheels; and the perfections of the holy angels, the inhabitants of the upper world, and their ministrations, represented by the four living creatures, every one of which had four faces. The agency of the angels in directing the affairs of this world is represented by the close communication that was between the living creatures and the wheels, the wheels being guided by them in all their motions, as the chariot is by him that drives it. But the same Spirit being both in the living creatures and in the wheels denoted the infinite wisdom which serves its own purposes by the ministration of angels and all the occurrences of this lower world. So that this vision gives out faith a view of that throne which the Lord has prepared in the heavens, and that kingdom of which rules over all, Psa 103:19. The prophet observes that this was the same vision with that he saw by the river of Chebar (Eze 10:15, Eze 10:22), and yet in one thing there seems to be a material difference, that that which was there was the face of an ox, and was on the left side (Eze 1:10), is here the face of a cherub, and is the first face (Eze 10:14), whence some have concluded that the peculiar face of a cherub was that of an ox, which the Israelites had an eye to when they made the golden calf. I rather think that in this latter vision the first face was the proper appearance or figure of a cherub, which Ezekiel knew very well, being a priest, by what he had seen in the temple of the Lord (Kg1 6:29), but which we now have no certainty of at all; and by this Ezekiel knew assuredly, whereas before he only conjectured it, that they were all cherubim, though putting on different faces, Eze 10:20. And this first appearing in the proper figure of a cherub, and yet it being proper to retain the number of four, that of the ox is left out and dropped, because the face of the cherub had been most abused by the worship of an ox. As sometimes when God appeared to deliver his people, so now when he appeared to depart from them, he rode on a cherub, and did fly. Now observe here, 1. That this world is subject to turns, and changes, and various revolutions. The course of affairs in it is represented by wheels (Eze 10:9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, Sa1 2:4, etc. Nay, their appearance is as if there were a wheel in the midst of a wheel (Eze 10:10), which intimates the mutual references of providence to each other, their dependences on each other, and the joint tendency of all to one common end, while their motions as to us are intricate, and perplexed, and seemingly contrary. 2. That there is an admirable harmony and uniformity in the various occurrences of providence (Eze 10:13): As for the wheels, though they moved several ways, yet it was cried to them, O wheel! they were all as one, being guided by one Spirit to one end; for God works all according to the counsel of his own will, which is one, for his own glory, which is one. And this makes the disposal of Providence truly admirable, and to be looked upon with wonder. As the works of his creation, considered separately, were good, but all together very good, so the wheels of Providence, considered by themselves, are wonderful, but put them together and they are very wonderful. O wheel! 3. That the motions of Providence are steady and regular, and whatever the Lord pleases that he does and is never put upon new counsels. The wheels turned not as they went (Eze 10:11), and the living creatures went every one straight forward, Eze 10:22. Whatever difficulties lay in their way, they were sure to get over them, and were never obliged to stand still, turn aside, or go back. So perfectly known to God are all his works that he never put upon to new counsels. 4. That God make more use of the ministration of angels in the government of this lower world than we are aware of: The four wheels were by the cherubim, one wheel by one cherub and another wheel by another cherub, Eze 10:9. What has been imagined by some concerning the spheres above, that every orb has its intelligence to guide it, is here intimated concerning the wheels below, that every wheel has its cherub to guide it. We think it a satisfaction to us if under the wise God there are wise men employed in managing the affairs of the kingdoms and churches; whether there be so or no, it appears by this that there are wise angels employed, a cherub to every wheel. 5. That all the motions of Providence and all the ministrations of angels are under the government of the great God. They are all full of eyes, those eyes of the Lord which run to and fro through the earth and which the angels have always an eye to, Eze 10:12. The living creatures and the wheels concur in their motions and rests (Eze 10:17); for the Spirit of life, as it may be read, or the Spirit of the living creatures, is in the wheels. The Spirit of God directs all the creatures, both upper and lower, so as to make them serve the divine purpose. Events are not determined by the wheel of fortune, which is blind, but by the wheels of Providence, which are full of eyes.
II. Ezekiel sees the glory of God removing out of the sanctuary, the place where God's honour had long dwelt, and this sight is as sad as the other was grateful. It was pleasant to see that God had not forsaken the earth (as the idolaters suggested, Eze 9:9), but sad to see that he was forsaking his sanctuary. The glory of the Lord stood over the threshold, having thence given the necessary orders for the destruction of the city, and it stood over the cherubim, not those in the most holy place, but those that Ezekiel now saw in vision, Eze 10:18. It ascended that stately chariot, as the judge, when he comes off the bench, goes into his coach and is gone. And immediately the cherubim lifted up their wings (Eze 10:19), as they were directed, and they mounted up from the earth, as birds upon the wing; and, when they went out, the wheels of this chariot were not drawn, but went by instinct, beside them, by which it appeared that the Spirit of the living creatures was in the wheels. Thus, when God is leaving a people in displeasure, angels above, and all events here below, shall concur to further his departure. But observe here, In the courts of the temple where the people of Israel had dishonoured their God, had cast off his yoke and withdrawn the shoulder from it, blessed angels appear very ready to serve him, to draw in his chariot, and to mount upwards with it. God has shown the prophet how the will of God was disobeyed by men on earth (ch. 8); here he shows him how readily it is obeyed by angels and inferior creatures; and it is a comfort to us, when we grieve for the wickedness of the wicked, to think how his angels do his commandments, hearkening to the voice of his word, Psa 103:20. Let us now, 1. Take a view of this chariot in which the glory of the God of Israel rides triumphantly. He that is the God of Israel is the God of heaven and earth, and has the command of all the powers of both. Let the faithful Israelites comfort themselves with this, that he who is their God is above the cherubim; their Redeemer is so (Pe1 3:22) and has the sole and sovereign disposal of all events; the living creatures and the wheels agree to serve him, so that he is head over all things to the church. The rabbin call this vision that Ezekiel had Mercabah - the vision of the chariot; and thence they call the more abstruse part of divinity, which treats concerning God and spirits, Opus currs - The work of the chariot, as they do the other part, that is more plain and familiar, Opus bereshith - The work of the creation. - 2. Let us attend the motions of this chariot: The cherubim, and the glory of God above them, stood at the door of the east gate of the Lord's house, Eze 10:19. But observe with how many stops and pauses God departs, as loth to go, as if to see if there be any that will intercede with him to return. None of the priests in the inner court, between the temple and the altar, would court his stay; therefore he leaves their court, and stands at the east gate, which led into the court of the people, to see if any of them would yet at length stand in the gap. Note, God removes by degrees from a provoking people; and, when he is ready to depart in displeasure, would return to them in mercy if they were but a repenting praying people.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–22. Public domain.
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JeromeAD 420
Commentary on Ezekiel
(Versed 8 and following) And I saw, and behold, there were four wheels beside the Cherubim. One wheel beside one Cherub, and another wheel beside another Cherub. The appearance of the wheels was like the gleam of a chrysolite stone, and they all had the same likeness, like a wheel within a wheel. When they moved, they went in the four directions without turning as they went. And the wheels went toward the place where the first wheel went, and they followed in its tracks and did not turn back. And all their bodies, and necks, and hands, and wings, and circles, were full of eyes all around the four wheels. And these wheels he called voluble, as I heard. But it had four faces. One face, the face of a Cherub; and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle. And the Cherubim were elevated. Notice what was before, or how many species of wheels, according to the Septuagint, like the appearance of a beryl: but now, according to the same, like the appearance of a carbuncle; so that the likeness of wings being moved by fire, which is attributed to the Cherub, may be shown: although in Hebrew, both above and here, it is written 'beryl,' which the Eagle translated as 'chrysolite' and Symmachus as 'hyacinth.' And again, when we turn to them: And the whole body of them, which is understood to be of the wheels, is written in Hebrew: And all their flesh, and necks, and hands, and feathers, and circles. Note that flesh is called in heavenly powers, as when we read: Flesh and blood shall not possess the kingdom of God, neither shall corruption possess incorruption (I Cor. XV), let us know that not the substance of the flesh, but the works, are condemned: For Basar () which is written in this place, signifies not the body, but rather flesh. But he called the circles of wheels, iron edges, by which the roundness of the wood is constrained and tightened. And these wheels not only have flesh, or bodies, or limbs: but also necks, and hands, and feathers, so that we perceive the effectiveness of things in each, not images of limbs. The wheels themselves are also called in the Hebrew tongue Gelgel, which Symmachus interpreted as revolving, and Aquila as a wheel. Furthermore, what follows: When I was listening, until the place where it is written: The Cherubim are lifted up, it is not found in the Septuagint; but it has been added from the Hebrew. In which it is to be noted that, as stated above, there are not, as it were, four faces on the right and four faces on the left: the face of a man and the face of a lion on the right, and the face of a calf on the left, and the face of an eagle; so that they are believed to be different on the left and on the right. But an equal order of all is described, with Scripture saying: Yet it had four faces: one face, the face of a Cherub, and the second face, the face of a man; and in the third, the face of a lion; and in the fourth, the face of an eagle; so that the first and second, and third, and fourth faces, are described not by the difference of places on the right and the left, but by one order of degrees. He named the first face Cherub, which he had spoken about earlier as the face of a calf. From this, it is understood that the face of the Cherub is the face of a calf. The explanation of this vision includes the meaning of all these things.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezekiel 10:9 offers a profound glimpse into the prophet's awe-inspiring vision of God's mobile throne-chariot, specifically detailing the intricate and dazzling wheels associated with the cherubim. This verse precisely describes the arrangement of four wheels, one positioned beside each cherub, and highlights their brilliant appearance, which resembled the radiant hue of a beryl stone. This vivid visual detail contributes significantly to the overall majesty and divine splendor of God's presence, simultaneously signaling His imminent departure from the Jerusalem Temple in an act of righteous judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezekiel 10:9 is rich in Imagery, providing a remarkably vivid visual description of the divine chariot-throne. The specific mention of the "colour of a beryl stone" conjures a sense of preciousness, dazzling brilliance, and perhaps a cool, clear luminosity, contributing to the otherworldliness and transcendent beauty of the vision. This detailed visual language allows the reader to imaginatively "see" and experience the prophet's encounter. Symbolism is profoundly at play throughout the verse; the wheels themselves are powerful symbols of divine mobility, omnipresence, and God's absolute sovereignty over all creation, capable of moving in any direction without turning. The cherubim symbolize the guardians of God's holiness, the bearers of His glory, and the living components of His dynamic throne. The beryl stone, by its very nature as a precious gem, symbolizes the inherent purity, majesty, and unblemished value of God's glory, even as it prepares to depart from a defiled sanctuary. The Repetition of "one wheel by one cherub, and another wheel by another cherub" serves to emphasize the meticulous order, perfect coordination, and divine intentionality within the celestial apparatus, reinforcing the idea of God's precise and deliberate actions in both judgment and governance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 10:9 powerfully illustrates the dynamic nature of God's glory and His absolute sovereignty over all creation. The intricate design and purposeful movement of the wheels and cherubim underscore that God is not static, confined, or bound by human structures, even His own sacred Temple. His presence is mobile, purposeful, and executed with perfect precision, whether in blessing or in judgment. This vision also profoundly reinforces the theme of God's unapproachable holiness; the dazzling appearance of the wheels, like a beryl stone, speaks to the inherent purity, radiance, and splendor of His being, which cannot abide with unrepentant sin and defilement. The solemn departure of this glorious presence from the Temple serves as a stark and sobering reminder that God's dwelling among His people is conditional upon their faithfulness, reverence, and obedience to His covenant, and that persistent rebellion will inevitably lead to the withdrawal of His protective presence and the unleashing of His righteous judgment.
REFLECTION AND APPLICATION
Ezekiel's vision of the wheels and cherubim, with their beryl-like splendor, serves as a profound and enduring reminder of God's transcendent glory, His absolute sovereignty, and His dynamic, active presence in the world. For believers today, this verse underscores the critical importance of reverence, holiness, and purity in our approach to God and in our daily lives. Just as His manifest glory solemnly departed from a defiled Temple in ancient Jerusalem, so too can His tangible presence, blessing, and favor withdraw from lives, churches, or communities that persistently embrace unrepentant sin, spiritual idolatry, or compromise. This sobering truth should stir within us a deep and abiding desire for personal and corporate purity, a steadfast commitment to worship God in spirit and truth, and a humble acknowledgment of His supreme authority over all things. Conversely, the vision also assures us that God is not confined or limited by human circumstances, geographical locations, or our own limitations. He is ever-present, ever-moving, and fully capable of executing His perfect will, whether in bringing about righteous judgment or in demonstrating His redemptive power. We are therefore called to trust implicitly in His sovereign plan, even when it involves difficult or challenging seasons, knowing with certainty that His glory ultimately triumphs and His purposes will be fulfilled.
Questions for Reflection
FAQ
What is the significance of the "beryl stone" in Ezekiel's vision?
Answer: The "beryl stone" (Hebrew: tarshish, H8658) is a precious or semi-precious gem, often associated with a yellowish-green or blue-green color. Its profound significance in Ezekiel 10:9 lies in its contribution to the description of God's glory. It evokes a powerful sense of dazzling brilliance, inherent purity, and perhaps translucence, highlighting the immense beauty, clarity, and majesty of God's presence. This imagery emphasizes the divine splendor and otherworldliness of the wheels, underscoring that God's glory is intrinsically magnificent and unblemished, even as it moves in judgment. The beryl stone also appears in descriptions of the high priest's breastplate (Exodus 28:20) and in other prophetic visions of divine or angelic beings (Daniel 10:6), reinforcing its consistent association with the sacred, the celestial, and divine splendor.
Why are there "four wheels" and what do they represent?
Answer: The presence of "four wheels" (Hebrew: ʼarbaʻ, H702) in Ezekiel's vision is highly symbolic and rich in meaning. The number four often represents universality or the four cardinal directions, suggesting that God's sovereignty, power, and movement extend throughout all creation, encompassing every corner of the earth. More importantly, these wheels are not static but are described as having "wheels within wheels" and moving in any direction without turning (Ezekiel 1:16-17). This intricate and dynamic design symbolizes God's omnipresence, His omnidirectional movement, and His absolute, unhindered control over all things. It signifies that God is not bound by earthly limitations, geographical constraints, or a single location; He can move freely, purposefully, and instantaneously to execute His divine will across the entire cosmos, whether for righteous judgment or for redemptive salvation.
CHRIST-CENTERED FULFILLMENT
Ezekiel's profound vision of the mobile throne-chariot, with its dazzling wheels and cherubim, finds its ultimate and most glorious Christ-centered fulfillment in the New Testament. While Ezekiel witnessed the glory of God preparing to depart from a defiled Temple, Jesus Christ is revealed as the very embodiment of God's glory, the one in whom the fullness of God dwells bodily and permanently (Colossians 2:9). The radiant splendor of the beryl stone, symbolizing divine majesty, is ultimately surpassed by the "light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:6). The dynamic mobility and absolute sovereignty symbolized by the wheels are fully realized in Christ's unparalleled authority over all creation, His divine power to forgive sins, and His universal commission to His disciples to go into all the world, making disciples of all nations (Matthew 28:18-20). Furthermore, the judgment foreshadowed by God's departure from the Temple is ultimately executed through Christ, who is appointed by the Father as the just and righteous judge of the living and the dead (John 5:22). In the new covenant, God's abiding presence no longer resides in a physical temple that could be defiled and abandoned, but rather in the very person of Christ and, through the indwelling Holy Spirit, in the hearts of believers, who collectively become the new, living "temple of the Holy Spirit" (1 Corinthians 6:19). Thus, the dynamic, glorious, and sovereign God revealed to Ezekiel is fully and finally manifested in Jesus, who is both the ultimate revelation of God's glory and the perfect means of our reconciliation and access to His abiding, transformative presence.