Ezekiel 10:5

And the sound of the cherubim's wings was heard [even] to the outer court,.... Or outward court.

And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.

There was a great and dreadful noise to awaken, or stop the mouths of sinners; whether this was an applause of Christ’ s righteous procedure, or any sound of alarm, or both, let your own judgment determine. See . Was heard; such as might well be heard; and as the vision represented such a great sound to the prophet, he reports it to the Jews; not that the elders now with Ezekiel did hear this, or that such an audible sound was heard in Jerusalem, but it is all represented to the prophet, and by him to them. The outer court; this was the court of the women. As the voice of the Almighty; as a mighty and terrible thunder, which is, , the voice of the Lord. When he speaketh; as when he spake on Mount Sinai, which made them all fear, and the sight so terrible, that Moses himself trembled, Hebrews 12.

Ezekiel 10:5 And the sound of the cherubims’ wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh. Ver. 5. And the sound of the cherubims’ wings was heard.] As applauding Christ’ s act, and rejoicing thereat. As the voice of the Almighty God,] i.e., As thunder. Hereby might also be signified insignis et insolita mutatio in urbe, a notable noise that should be made in the city by clattering of arms, neighing of horses, roaring of enemies, &c. The Hebrew word here used is Shaddai, which signifieth vastatorem et victorem, saith Aben Ezra, a waster and a victor.

(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” (Ezekiel 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. Ezekiel 10:6-7 are not subsequent in time to Ezekiel 10:5, but are simply a more particular account, given parenthetically, of what had already been briefly mentioned in Ezekiel 10:2. Ezekiel 10:8-17 are largely a repetition of the description of the vision in Ezekiel 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 (Ezekiel 10:7), a command is issued, “O wheel.” They were to set themselves in motion. Then (Ezekiel 10:15) they “were lifted up,” and (Ezekiel 10:18-19) “the glory of the Lord departed” from the Temple, and “mounted up from the earth.” The repetition of the description of Ezekiel 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 Ezekiel 10:12 (as in Revelation 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 Ezekiel 10:14, after saying that “every one had four faces,” as in Ezekiel 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 Ezekiel 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 Ezekiel 10:22 it is expressly said that their faces were the same as those seen by the Chebar; and again, in Ezekiel 10:15-20, 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.

Verse 5. As the voice of the Almighty God] That is, as thunder; for this was called the voice of God.

5. sound of the cherubims’ wings] It is to be supposed that some movement of the living creatures’ wings accompanied the rising of the divine glory from above them, as it is said that when they stood their wings dropped (Ezekiel 1:24). The language of Eze 10:18 (cf. Ezekiel 9:3) excludes the supposition that the cherubim as well as the glory moved towards the threshold (Ew.). Jehovah’s “speaking” is the thunder (ch. Ezekiel 1:24), but the statement that the sound was heard in the outer court is strange, as the distance was not great. In Ezekiel’s day, however, the outer court had not the symmetry which he gives it in his final vision but extended to a considerable distance from the house, and may have been regarded as including the royal buildings (see the plans Ency. Brit., and Stade’s Hist., vol. i).

The Almighty God - El Shaddai; compare the Genesis 17:1 note.

5. Even to the outer court — See comments Ezekiel 8:16; Ezekiel 9:3. We consider the glory to be over the threshold of the inner court, near the sanctuary.