Ezequiel 10:5

The sound of the cherubims’ wings. — This sound indicates that the cherubim were already in motion, for when they stood they “let down their wings” (Ezequiel 1:24). They were now just on the eve of going away, and the movement was a great one, so that the sound was “heard even to the outer court” Throughout this chapter the s in cherubims is quite unnecessary, since cherubim is already the Hebrew plural of cherub.

Ezequiel 10:6 are not subsequent in time to Ezequiel 10:5, but are simply a more particular account, given parenthetically, of what had already been briefly mentioned in Ezequiel 10:2.

Ezequiel 10:8 are largely a repetition of the description of the vision in Ezequiel 1, but it is here given in parts, parenthetically, in connection with the progress of the narrative. The course of the narrative itself is as follows : — After the man in linen has gone out (Ezequiel 10:7), a command is issued, “O wheel.” They were to set themselves in motion. Then (Ezequiel 10:15) they “were lifted up,” and (Ezequiel 10:18) “the glory of the Lord departed” from the Temple, and “mounted up from the earth.” The repetition of the description of Ezequiel 1 is by no means accidental, but serves partly to connect the various particulars with the course of the symbolic narrative, and mainly to emphasize the identity of the glory departing from the Temple with the Divine glory before seen. There are, however, several variations from the former description. Particularly in Ezequiel 10:12 (as in Apocalipse 4:6) there is mention of the abundance of eyes, a symbol of vigilance and activity, covering the whole body of the cherubim and the wheels. In Ezequiel 10:14, after saying that “every one had four faces,” as in Ezequiel 1, the particular faces are described, but with this important variation : — the first is said to be “the face of a cherub,” instead of “the face of an ox,” as in Ezequiel 1; more exactly it is “the face of the cherub,” since the Hebrew has the definite article. The reason of this variation and the meaning of “the face of the cherub” are both obscure. In Ezequiel 10:22 it is expressly said that their faces were the same as those seen by the Chebar; and again, in Ezequiel 10:15, the whole vision is described as the “living creature” seen by the Chebar. It is plain, therefore, that the variation is only in the description, and not in the thing described. The most natural solution of the difficulty in the text as it stands is that a cherub was ordinarily represented with the face of an ox. But there is no evidence of this, and it is not impossible that a slight error may have been introduced into the text. The Greek version did not contain the verse in the time of St. Jerome, and in its Roman form does not now. It was introduced into the Alexandrian copies from the later version of Theodotion, and Theodoret does not recognise it.