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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
И здесь описывается только приготовление к каре (ст. 1-8), а сама кара остается неописанною и вместо этого пророк направляет внимание читателя на устройство колесницы, на которой Иегова удалится (ст. 9-22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet had observed to us (ch. viii. 4) that when he was in vision at Jerusalem he saw the same appearance of the glory of God there that he had seen by the river Chebar; now, in this chapter, he gives us some account of the appearance there, as far as was requisite for the clearing up of two further indications of the approaching destruction of Jerusalem, which God here gave the prophet:-- I. The scattering of the coals of fire upon the city, which were taken from between the cherubim, ver. 1-7. II. The removal of the glory of God from the temple, and its being upon the wing to be gone, ver. 8-22. When God goes out from a people all judgments break in upon them.
Adam Clarke: Commentary on the Bible - 1831
The same august vision which appeared to the prophet at first, is repeated here; and coals of fire are scattered over the city to intimate that it was to be burned. The symbol of the Divine presence is likewise represented as removing farther and farther from the temple, to signify that God's protection was about to be withdrawn from it, vv. 1-22. It may not be improper to remark, that whatever is particularly intended by the cherubim, wheels, firmament, throne, etc., described in this and the first chapter, the prophet several times informs us (Eze 1:28; Eze 3:25; Eze 8:4; Eze 10:4, Eze 10:18), that his vision was a manifestation or similitude of the Glory of Jehovah; or, in other words, consisted of a set of hieroglyphics by which this glory was in some measure represented. It is also worthy of observation, that the faces of the living creatures, of which we have an account in the fourth chapter of the Apocalypse, are precisely the same with those of Ezekiel's cherubim; and we nay readily collect, as Mr. Mede remarks, the quarter of the heavens in which each cherub was situated in reference to the other three, from the consideration that as Ezekiel saw the vision proceeding from the North, (see Eze 1:4, Eze 1:10), the human face of the cherubim was towards him, or the south; on his right hand, or the east, was the face of a lion; on his left hand, or the west, the face of an ox; and towards the north, the face of an eagle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eze 10:1, The vision of the coals of fire, to be scattered over the city; Eze 10:8, The vision of the cherubims.
Carl Friedrich Keil and Franz Delitzsch

Burning of Jerusalem, and Withdrawal of the Glory of Jehovah from the Sanctuary
This chapter divides itself into two sections. In Ezek 10:1-8 the prophet is shown how Jerusalem is to be burned with fire. In Ezek 10:9-22 he is shown how Jehovah will forsake His temple.
John Gill
INTRODUCTION TO EZEKIEL 10
In this chapter is a vision, very much like that in the first chapter, with some difference, and with a different view, the design of it being to represent the wrath of God against Jerusalem, and his departure from the city and temple. A throne much like that in Ezek 1:26 is described, Ezek 10:1; orders are given from it to scatter coals over the city, Ezek 10:2; the situation of the cherubim when these orders were given, Ezek 10:3; the removal of the glory of the Lord from the cherub to the threshold of the house, and the consequences of it; the house filled with smoke; the court with the brightness of the Lord's glory; and the sound of the cherubim's wings heard to the outer court, as the voice of God, Ezek 10:4; the orders of taking and scattering fire over the city executed, and the manner in which they were, Ezek 10:6; a description of the cherubim and the wheels, much like that in the first chapter, Ezek 10:8; the departure of the glory of God from the threshold to the east gate of the Lord's house, with the motion of the cherubim and wheels along with him, Ezek 10:18; and the chapter is concluded with observing, that the cherubim are the same with the living creatures seen in the vision of the first chapter, and had the same form, likeness, and motion, Ezek 10:20.
10:110:1: Եւ տեսանէի ահա ՚ի վերայ հաստատութեանն որ էր ՚ի վերայ գլխոց քերովբէիցն իբրեւ զվէմ շափիղ՚այ ական, եւ ՚ի վերայ նորա նմանութիւն աթոռոյ[12411]։ [12411] Ոմանք. Եւ ահա ՚ի վերայ... ՚ի վերայ գլխոյ քրով՛՛. իբր վէմ շափիղայ։
1 Ու ահա տեսնում էի, որ երկնքում, որ քերովբէների գլխավերեւում էր, շափիւղայ քարից շինուած գահի նմանուող մի բան կար:
10 Տեսայ թէ քերովբէներուն գլխուն վերեւ՝ երկնքի հաստատութեան մէջ շափիւղայ քարէ շինուած գահի նմանող բան մը կ’երեւնար։
Եւ տեսանէի, եւ ահա ի վերայ հաստատութեանն որ էր ի վերայ գլխոց քերովբէիցն իբրեւ զվէմ շափիղայ ական, եւ ի վերայ նոցա նմանութիւն աթոռոյ:

10:1: Եւ տեսանէի ահա ՚ի վերայ հաստատութեանն որ էր ՚ի վերայ գլխոց քերովբէիցն իբրեւ զվէմ շափիղ՚այ ական, եւ ՚ի վերայ նորա նմանութիւն աթոռոյ[12411]։
[12411] Ոմանք. Եւ ահա ՚ի վերայ... ՚ի վերայ գլխոյ քրով՛՛. իբր վէմ շափիղայ։
1 Ու ահա տեսնում էի, որ երկնքում, որ քերովբէների գլխավերեւում էր, շափիւղայ քարից շինուած գահի նմանուող մի բան կար:
10 Տեսայ թէ քերովբէներուն գլխուն վերեւ՝ երկնքի հաստատութեան մէջ շափիւղայ քարէ շինուած գահի նմանող բան մը կ’երեւնար։
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 И видел я, и вот на своде, который над главами Херувимов, как бы камень сапфир, как бы нечто, похожее на престол, видимо было над ними.
10:1 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ἐπάνω επανω upon; above τοῦ ο the στερεώματος στερεωμα solidity; solid τοῦ ο the ὑπὲρ υπερ over; for κεφαλῆς κεφαλη head; top τῶν ο the χερουβιν χερουβ cherubim ὡς ως.1 as; how λίθος λιθος stone σαπφείρου σαπφειρος sapphire ὁμοίωμα ομοιωμα likeness θρόνου θρονος throne ἐπ᾿ επι in; on αὐτῶν αυτος he; him
10:1 וָ wā וְ and אֶרְאֶ֗ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אֶל־ ʔel- אֶל to הָ hā הַ the רָקִ֨יעַ֙ rāqˈîₐʕ רָקִיעַ firmament אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub כְּ kᵊ כְּ as אֶ֣בֶן ʔˈeven אֶבֶן stone סַפִּ֔יר sappˈîr סַפִּיר lapis lazuli כְּ kᵊ כְּ as מַרְאֵ֖ה marʔˌē מַרְאֶה sight דְּמ֣וּת dᵊmˈûṯ דְּמוּת likeness כִּסֵּ֑א kissˈē כִּסֵּא seat נִרְאָ֖ה nirʔˌā ראה see עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
10:1. et vidi et ecce in firmamento quod erat super caput cherubin quasi lapis sapphyrus quasi species similitudinis solii apparuit super eaAnd I saw and behold in the firmament that was over the heads of the cherubims, there appeared over them as it were the sapphire stone, as the appearance of the likeness of a throne.
1. Then I looked, and behold, in the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.
Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne:

10:1 И видел я, и вот на своде, который над главами Херувимов, как бы камень сапфир, как бы нечто, похожее на престол, видимо было над ними.
10:1
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐπάνω επανω upon; above
τοῦ ο the
στερεώματος στερεωμα solidity; solid
τοῦ ο the
ὑπὲρ υπερ over; for
κεφαλῆς κεφαλη head; top
τῶν ο the
χερουβιν χερουβ cherubim
ὡς ως.1 as; how
λίθος λιθος stone
σαπφείρου σαπφειρος sapphire
ὁμοίωμα ομοιωμα likeness
θρόνου θρονος throne
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
10:1
וָ וְ and
אֶרְאֶ֗ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
אֶל־ ʔel- אֶל to
הָ הַ the
רָקִ֨יעַ֙ rāqˈîₐʕ רָקִיעַ firmament
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub
כְּ kᵊ כְּ as
אֶ֣בֶן ʔˈeven אֶבֶן stone
סַפִּ֔יר sappˈîr סַפִּיר lapis lazuli
כְּ kᵊ כְּ as
מַרְאֵ֖ה marʔˌē מַרְאֶה sight
דְּמ֣וּת dᵊmˈûṯ דְּמוּת likeness
כִּסֵּ֑א kissˈē כִּסֵּא seat
נִרְאָ֖ה nirʔˌā ראה see
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
10:1. et vidi et ecce in firmamento quod erat super caput cherubin quasi lapis sapphyrus quasi species similitudinis solii apparuit super ea
And I saw and behold in the firmament that was over the heads of the cherubims, there appeared over them as it were the sapphire stone, as the appearance of the likeness of a throne.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. “И видел я, и вот” - замечание, показывающее, что начинается новая (третья) часть видения. Теперь, когда мрачная картина мерзостей во храме и суда над ними прошла перед взором пророка, он пользуется случаем еще раз разглядеть чудную картину видения, на которую он теперь в состоянии смотреть без первоначального ужаса, а потому внимательнее. Больше всего привлекает внимание пророка в картине видения престол на тверди, описываемые торжественно с I:26, хотя не буквально так, но без привнесения чего-либо нового. Замечательно, что здесь ничего не сказано о Сидевшем на престоле. Но едва ли отсюда можно заключать, что престол был пустой, потому что тронная колесница явилась, чтобы взять из храма славу Божию. Описание престола здесь имеет в виду показать, откуда исходит имеющий быть описываемым со следующего стиха последний акт суда Божия над городом - сожжение его. Как будто, до сих пор пророк не давал себе отчета, что судящим является виденный им на Ховаре и что суд исходит с того страшного престола на тверди. Ход описания может давать и такую мысль, что первый акт суда, акт важнейший, описанный в IX:4-11: и выразившийся в осуждении на смерть почти всего населения, был произведен не совсем так, как второй - осуждение города на сожжение, даже не вполне тем же судьей, - там непосредственно из Шехины (IX:3-4), здесь с престола над твердию, но кем, не сказано, - умолчание характерное для благоговейной осторожности пророка в передаче видения. Появление здесь упоминания о престоле, может объясняться и тем, что слава Божия опять перешла с порога святилища на свое место над херувимами, чтобы в ст. 4: возвратиться еще раз на порог; эта перемена ею места, должно быть ускользнувшая от наблюдения пророка, и потому не упомянутая у него, могла быть вызвана осквернением святилища трупами. В описании престола пророк здесь еще сдержаннее, чем в I:26; там “подобие престола”, здесь, - “как бы нечто похожее на престол” (“кемаре демут” - 3: ограничения вместо 1); зато там “как бы вид камня сапфира”, здесь “как бы камень сапфир”; может быть впрочем одно ограничение попало не на место; LXX просто: “подобие престола” и “яко камень сапфир”.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne. 2 And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight. 3 Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court. 4 Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD's glory. 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. 6 And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels. 7 And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.
To inspire us with a holy awe and dread of God, and to fill us with his fear, we may observe, in this part of the vision which the prophet had,
I. The glorious appearance of his majesty. Something of the invisible world is here in the visible, some faint representations of its brightness and beauty, some shadows, but such as are no more to be compared with the truth and substance than a picture with the life; yet here is enough to oblige us all to the utmost reverence in our thoughts of God and approaches to him, if we will but admit the impressions this discovery of him will make. 1. He is here in the firmament above the head of the cherubim, v. 1. He manifests his glory in the upper world, where purity and brightness are both in perfection; and the vast expanse of the firmament aims to speak the God that dwells there infinite. It is the firmament of his power and of his prospect too; for thence he beholds all the children of men. The divine nature infinitely transcends the angelic nature, and God is above the head of the cherubim, in respect not only of his dignity above them, but of his dominion over them. Cherubim have great power, and wisdom, and influence, but they are all subject to God and Christ. 2. He is here upon the throne, or that which had the appearance of the likeness of a throne (for God's glory and government infinitely transcend all the brightest ideas our minds can either form or receive concerning them); and it was as it were a sapphire-stone, pure and sparkling; such a throne has God prepared in the heavens, far exceeding the thrones of any earthly potentates. 3. He is here attended with a glorious train of holy angels. When God came into his temple the cherubim stood on the right side of the house (v. 3), as the prince's life-guard, attending the gate of his palace. Christ has angels at command. The orders given to all the angels of God are, to worship him. Some observe that they stood on the right side of the house, that is, the south side, because on the north side the image of jealousy was, and other instances of idolatry, from which they would place themselves at as great a distance as might be. 4. The appearance of his glory is veiled with a cloud, and yet out of that cloud darts forth a dazzling lustre; in the house and inner court there was a cloud and darkness, which filled them, and yet either the outer court, or the same court after some time, was full of the brightness of the Lord's glory, v. 3, 4. There was a darting forth of light and brightness; but if any over curious eye pried into it, it would find itself lost in a cloud. His righteousness is conspicuous as the great mountains, and the brightness of it fills the court; but his judgments are a great deep, which we cannot fathom, a cloud which we cannot see through. The brightness discovers enough to awe and direct our consciences, but the cloud forbids us to expect the gratifying of our curiosity; for we cannot order our speech by reasons of darkness. Thus (Hab. iii. 4) he had rays coming out of his hand, and yet there was the hiding of his power. Nothing is more clear than that God is, nothing more dark than what he is. God covers himself with light, and yet, as to us, makes darkness his pavilion. God took possession of the tabernacle and the temple in a cloud, which was always the symbol of his presence. In the temple above there will be no cloud, but we shall see face to face. 5. The cherubim, made a dreadful sound with their wings, v. 5. The vibration of them, as of the strings of musical instruments, made a curious melody; bees, and other winged insects, make a noise with their wings. Probably this intimated their preparing to remove, by stretching forth and lifting up their wings, which made this noise as it were to give warning of it. This noise is said to be as the voice of the almighty God when he speaks, as the thunder, which is called the voice of the Lord (Ps. xxix. 3), or as the voice of the Lord when he spoke to Israel on Mount Sinai; and therefore he then gave the law with abundance of terror, to signify with what terror he would reckon for the violation of it, which he was now about to do. This noise of their wings was heard even to the outer court, the court of the people; for the Lord's voice, in his judgments, cries in the city, which those may hear that do not, as Ezekiel, see the visions of them.
II. The terrible directions of his wrath. This vision has a further tendency than merely to set forth the divine grandeur; further orders are to be given for the destruction of Jerusalem. The greatest devastations are made by fire and sword. For a general slaughter of the inhabitants of Jerusalem orders were given in the foregoing chapter; now here we have a command to lay the city in ashes, by scattering coals of fire upon it, which in the vision were fetched from between the cherubim.
1. For the issuing out of orders to do this the glory of the Lord was lifted up from the cherub (as in the chapter before for the giving of orders there, v. 3) and stood upon the threshold of the house, in imitation of the courts of judgement, which they kept in the gates of their cities. The people would not hear the oracles which God had delivered to them from his holy temple, and therefore they shall thence be made to hear their doom.
2. The man clothed in linen who had marked those that were to be preserved is to be employed in this service; for the same Jesus that is the protector and Saviour of those that believe, having all judgement committed to him, that of condemnation as well as that of absolution, will come in a flaming fire to take vengeance on those that obey not his gospel. He that sits on the throne calls to the man clothed in linen to go in between the wheels, and fill his hand with coals of fire from between the cherubim, and scatter them over the city. This intimates, (1.) That the burning of the city and temple by the Chaldeans was a consumption determined, and that therein they executed God's counsel, did what he designed before should be done. (2.) That the fire of divine wrath, which kindles judgement upon a people, is just and holy, for it is fire fetched from between the cherubim. The fire on God's altar, where atonement was made, had been slighted, to avenge which fire is here fetched from heaven, like that by which Nadab and Abihu were killed for offering strange fire. If a city, or town, or house, be burnt, whether by design or accident, if we trace it in its original, we shall find that the coals which kindled the fire came from between the wheels; for there is not any evil of that kind in the city, but the Lord has done it. (3.) That Jesus Christ acts by commission from the Father, for from him he receives authority to execute judgement, because he is the Son of man. Christ came to send fire on the earth (Luke xii. 49) and in the great day will speak this world into ashes. By fire from his hand, the earth, and all the works that are therein, will be burnt up.
3. This man clothed with linen readily attended to this service; though, being clothed with linen, he was very unfit to go among the burning coals, yet, being called, he said, Lo, I come; this commandment he had received of his Father, and he complied with it; the prophet saw him go in, v. 2. He went in, and stood beside the wheels, expecting to be furnished there with the coals he was to scatter; for what Christ was to give he first received, whether for mercy or judgement. He was directed to take fire, but he staid till he had it given him, to show how slow he is to execute judgement, and how long-suffering to us-ward.
4. One of the cherubim reached him a handful of fire from the midst of the living creatures. The prophet, when he first saw this vision, observed that there were burning coals of fire, and lamps, that went up and down among the living creatures (ch. i. 13); thence this fire was taken, v. 7. The spirit of burning, the refiner's fire, by which Christ purifies his church, is of a divine original. It is by a celestial fire, fire from between the cherubim, that wonders are wrought. The cherubim put it into his hand; for the angels are ready to be employed by the Lord Jesus and to serve all his purposes.
5. When he had taken the fire he went out, no doubt to scatter it up and down upon the city, as he was directed. And who can abide the day of his coming? Who can stand before him when he goes out in his anger?
Adam Clarke: Commentary on the Bible - 1831
10:1: As it were a sapphire stone - See the note on Eze 1:22-26 (note). The chariot, here mentioned by the prophet, was precisely the same as that which he saw at the river Chebar, as himself tells us, Eze 1:15, of which see the description in Ezekiel 1.
Albert Barnes: Notes on the Bible - 1834
10:1: As in Ezek. 1, the vision of the glory of the Lord, the particulars given identifying the two visions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: I looked: Isa 21:8, Isa 21:9; Hab 2:1
in the: Eze 1:22-26; Exo 24:10; Rev 4:2, Rev 4:3
above: Eze 10:20, Eze 11:22; Psa 18:10, Psa 68:17, Psa 68:18; Eph 1:20; Pe1 3:22
as the: Eze 1:22, Eze 1:26; Gen 18:2, Gen 18:17, Gen 18:22, Gen 18:31, Gen 32:24, Gen 32:30; Jos 5:13-15, Jos 6:2; Jer 13:6, Jer 13:8; Jer 13:18-22; Joh 1:18; Rev 1:13
Carl Friedrich Keil and Franz Delitzsch
10:1
The angel scatters coals of fire over Jerusalem. - Ezek 10:1. And I saw, and behold upon the firmament, which was above the cherubim, it was like sapphire-stone, to look at as the likeness of a throne; He appeared above them. Ezek 10:2. And He spake to the man clothed in white linen, and said: Come between the wheels below the cherubim, and fill thy hollow hands with fire-coals from between the cherubim, and scatter them over the city: and he came before my eyes. Ezek 10:3. And the cherubim stood to the right of the house when the man came, and the cloud filled the inner court. Ezek 10:4. And the glory of Jehovah had lifted itself up from the cherubim to the threshold of the house; and the house was filled with the cloud, and the court was full of the splendour of the glory of Jehovah. Ezek 10:5. And the noise of the wings of the cherubim was heard to the outer court, as the voice of the Almighty God when He speaketh. Ezek 10:6. And it came to pass, when He commanded the man clothed in white linen, and said, Take fire from between the wheels, from between the cherubim, and he came and stood by the side of the wheel, Ezek 10:7. That the cherub stretched out his hand between the cherubim to the fire, which was between the cherubim, and lifted (some) off and gave it into the hands of the man clothed in white linen. And he took it, and went out. Ezek 10:8. And there appeared by the cherubim the likeness of a man's hand under their wings. - Ezek 10:1 introduces the description of the second act of the judgment. According to Ezek 9:3, Jehovah had come down from His throne above the cherubim to the threshold of the temple to issue His orders thence for the judgment upon the inhabitants of Jerusalem, and according to Ezek 10:4 He goes thither once more. Consequently He had resumed His seat above the cherubim in the meantime. This is expressed in Ezek 10:1, not indeed in so many words, but indirectly or by implication. Ezekiel sees the theophany; and on the firmament above the cherubim, like sapphire-stone to look at, he beholds the likeness of a throne on which Jehovah appeared. To avoid giving too great prominence in this appearance of Jehovah to the bodily or human form, Ezekiel does not speak even here of the form of Jehovah, but simply of His throne, which he describes in the same manner as in Ezek 1:26. אל stands for על according to the later usage of the language. It will never do to take אל in its literal sense, as Kliefoth does, and render the words: "Ezekiel saw it move away to the firmament;" for the object to ואראה והנּה is not יהוה or כּבוד , but the form of the throne sparkling in sapphire-stone; and this throne had not separated itself from the firmament above the cherubim, but Jehovah, or the glory of Jehovah, according to Ezek 9:3, had risen up from the cherubim, and moved away to the temple threshold. The כּ before מראה is not to be erased, as Hitzig proposes after the lxx, on the ground that it is not found in Ezek 1:26; it is quite appropriate here. For the words do not affirm that Ezekiel saw the likeness of a throne like sapphire-stone; but that he saw something like sapphire-stone, like the appearance of the form of a throne. Ezekiel does not see Jehovah, or the glory of Jehovah, move away to the firmament, and then return to the throne. He simply sees once more the resemblance of a throne upon the firmament, and the Lord appearing thereon. The latter is indicated in נראה עליהם. These words are not to be taken in connection with 'כּמראה וגו, so as to form one sentence; but have been very properly separated by the athnach under כּסּא, and treated as an independent assertion. The subject to נראה might, indeed, be דּמוּת כּסּא, "the likeness of a throne appeared above the cherubim;" but in that case the words would form a pure tautology, as the fact of the throne becoming visible has already been mentioned in the preceding clause. The subject must therefore be Jehovah, as in the case of ויּאמר in Ezek 10:2, where there can be no doubt on the matter. Jehovah has resumed His throne, not "for the purpose of removing to a distance, because the courts of the temple have been defiled by dead bodies" (Hitzig), but because the object for which He left it has been attained.
He now commands the man clothed in white linen to go in between the wheels under the cherubim, and fill his hands with fire-coals from thence, and scatter them over the city (Jerusalem). This he did, so that Ezekiel could see it. According to this, it appears as if Jehovah had issued the command from His throne; but if we compare what follows, it is evident from Ezek 10:4 that the glory of Jehovah had risen up again from the throne, and removed to the threshold of the temple, and that it was not till after the man in white linen had scattered the coals over the city that it left the threshold of the temple, and ascended once more up to the throne above the cherubim, so as to forsake the temple (Ezek 10:18.). Consequently we can only understand Ezek 10:2-7 as implying that Jehovah issued the command in Ezek 10:2, not from His throne, but from the threshold of the temple, and that He had therefore returned to the threshold of the temple for this purpose, and for the very same reason as in Ezek 9:3. The possibility of interpreting the verses in this way is apparent from the fact that Ezek 10:2 contains a summary of the whole of the contents of this section, and that Ezek 10:3-7 simply furnish more minute explanations, or contain circumstantial clauses, which throw light upon the whole affair. This is obvious in the case of Ezek 10:3, from the form of the clause; and in Ezek 10:4 and Ezek 10:5, from the fact that in Ezek 10:6 and Ezek 10:7 the command (Ezek 10:2) is resumed, and the execution of it, which was already indicated in ויּבא לעיני (Ezek 10:2), more minutely described and carried forward in the closing words of the seventh verse, ויּקּח . הגּלגּל in Ezek 10:2 signifies the whirl or rotatory motion, i.e., the wheel-work, or the four ōphannim under the cherubim regarded as moving. The angel was to go in between these, and take coals out of the fire there, and scatter them over the city. "In the fire of God, the fire of His wrath, will kindle the fire for consuming the city" (Kliefoth). To depict the scene more clearly, Ezekiel observes in Ezek 10:3, that at this moment the cherubim were standing to the right of the house, i.e., on the south or rather south-east of the temple house, on the south of the altar of burnt-offering. According to the Hebrew usage the right side as the southern side, and the prophet was in the inner court, whither, according to Ezek 8:16, the divine glory had taken him; and, according to Ezek 9:2, the seven angels had gone to the front of the altar, to receive the commands of the Lord. Consequently we have to picture to ourselves the cherubim as appearing in the neighbourhood of the altar, and then taking up their position to the south thereof, when the Lord returned to the threshold of the temple. The reason for stating this is not to be sought, as Calvin supposes, in the desire to show "that the way was opened fore the angel to go straight to God, and that the cherubim were standing there ready, as it were, to contribute their labour." The position in which the cherubim appeared is more probably given with prospective reference to the account which follows in Ezek 10:9-22 of the departure of the glory of the Lord from the temple. As an indication of the significance of this act to Israel, the glory which issued from this manifestation of divine doxa is described in Ezek 10:3-5. The cloud, as the earthly vehicle of the divine doxa, filled the inner court; and when the glory of the Lord stood upon the threshold, it filled the temple also, while the court became full of the splendour of the divine glory. That is to say, the brilliancy of the divine nature shone through the cloud, so that the court and the temple were lighted by the shining of the light-cloud. The brilliant splendour is a symbol of the light of the divine grace. The wings of the cherubim rustled, and at the movement of God (Ezek 1:24) were audible even in the outer court.
After this picture of the glorious manifestation of the divine doxa, the fetching of the fire-coals from the space between the wheels under the cherubim is more closely described in Ezek 10:6 and Ezek 10:7. One of the cherub's hands took the coals out of the fire, and put them into the hands of the man clothed in white linen. To this a supplementary remark is added in Ezek 10:8, to the effect that the figure of a hand was visible by the side of the cherubim under their wings. The word ויּצא, "and he went out," indicates that the man clothed in white linen scattered the coals over the city, to set it on fire and consume it.
Geneva 1599
10:1 Then I looked, and, behold, in the firmament that was above the head of the (a) cherubim there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.
(a) Which in (Ezek 1:5) he called the four beasts.
John Gill
10:1 Then I looked, and, behold,.... After the vision of the destruction of the greater part of the inhabitants of Jerusalem by the six men with slaughter weapons, and of the preservation of a few by the man clothed with linen; another vision is seen by the prophet, in some things like to that he saw, of which there is an account in the first chapter; though in some circumstances different, and exhibited with a different view; partly to represent the destruction of Jerusalem by fire, and partly the Lord's removal from it, before or at that time:
in the firmament that was above the head of the cherubim; the same with the living creatures, Ezek 1:22; where the firmament or expanse of heaven is said to be over their heads, as here; See Gill on Ezek 1:22,
there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne; See Gill on Ezek 1:26.
Robert Jamieson, A. R. Fausset and David Brown
10:1 VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22)
The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Ezek 1:22, Ezek 1:26).
cherubim--in Ezek 1:5, called "living creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people and to stamp truth on his announcements; also to signify the removal of God's manifestation from the visible temple (Ezek 10:18) for a long period (Ezek 43:2). The feature (Ezek 10:12) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific detail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood of wrath) as in the former; for here judgment is the prominent thought, though the marking of the remnant in Ezek 9:4, Ezek 9:6 shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (compare Rom 8:20). Therefore they are associated with the twenty-four elders and are distinguished from the angels (Rev_ 5:1-14). They stand on the mercy seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The different forms symbolize the different phases of the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church.
10:210:2: Եւ ասէ ցայրն՝ որ զգեցեալն էր զպատմուճանն սուրբ. Մո՛ւտ ՚ի մէջ անուոցդ եւ ՚ի ներքոյ քրովբէիցդ՝ եւ լի՛ց զագուռս քո կայծակամբք հրոյ ՚ի միջոյ քրովբէիցդ. եւ ցանեա՛ ՚ի վերայ քաղաքին, եւ եմուտ այրն առաջի իմ[12412]։ [12412] Ոմանք. Կային ընդ մէջ տաճարին .. եւ ամպ ելից։
2 Եւ ասաց սքեմ հագած մարդուն. «Մտի՛ր այդ անիւների մէջտեղը, քերովբէների տակ, բուռդ լցրո՛ւ այդ քերովբէների մէջտեղում եղող շիկացած ածուխներով ու դրանք ցանի՛ր քաղաքի վրայ»:
2 Կտաւէ զգեստ հագած մարդուն խօսեցաւ ու ըսաւ. «Քերովբէներուն տակ եղող անիւներուն մէջտեղ մտի՛ր եւ ձեռքերդ քերովբէներուն մէջտեղ եղող կրակի կայծերով լեցո՛ւր ու քաղաքին վրայ ցանէ՛»։ Անիկա իմ աչքերուս առջեւ՝ մտաւ։
Եւ ասէ ցայրն որ զգեցեալն էր զպատմուճանն. Մուտ ի մէջ անուոցդ ի ներքոյ քերովբէիցդ, եւ լից զագուռս քո կայծակամբք հրոյ ի միջոյ քերովբէիցդ, եւ ցանեա ի վերայ քաղաքին. եւ եմուտ առաջի իմ:

10:2: Եւ ասէ ցայրն՝ որ զգեցեալն էր զպատմուճանն սուրբ. Մո՛ւտ ՚ի մէջ անուոցդ եւ ՚ի ներքոյ քրովբէիցդ՝ եւ լի՛ց զագուռս քո կայծակամբք հրոյ ՚ի միջոյ քրովբէիցդ. եւ ցանեա՛ ՚ի վերայ քաղաքին, եւ եմուտ այրն առաջի իմ[12412]։
[12412] Ոմանք. Կային ընդ մէջ տաճարին .. եւ ամպ ելից։
2 Եւ ասաց սքեմ հագած մարդուն. «Մտի՛ր այդ անիւների մէջտեղը, քերովբէների տակ, բուռդ լցրո՛ւ այդ քերովբէների մէջտեղում եղող շիկացած ածուխներով ու դրանք ցանի՛ր քաղաքի վրայ»:
2 Կտաւէ զգեստ հագած մարդուն խօսեցաւ ու ըսաւ. «Քերովբէներուն տակ եղող անիւներուն մէջտեղ մտի՛ր եւ ձեռքերդ քերովբէներուն մէջտեղ եղող կրակի կայծերով լեցո՛ւր ու քաղաքին վրայ ցանէ՛»։ Անիկա իմ աչքերուս առջեւ՝ մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 И говорил Он человеку, одетому в льняную одежду, и сказал: войди между колесами под Херувимов и возьми полные пригоршни горящих угольев между Херувимами, и брось на город; и он вошел в моих глазах.
10:2 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the ἐνδεδυκότα ενδυω dress in; wear τὴν ο the στολήν στολη robe εἴσελθε εισερχομαι enter; go in εἰς εις into; for τὸ ο the μέσον μεσος in the midst; in the middle τῶν ο the τροχῶν τροχος wheel τῶν ο the ὑποκάτω υποκατω underneath τῶν ο the χερουβιν χερουβ cherubim καὶ και and; even πλῆσον πληθω fill; fulfill τὰς ο the δράκας δραξ of you; your ἀνθράκων ανθραξ live coal πυρὸς πυρ fire ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῶν ο the χερουβιν χερουβ cherubim καὶ και and; even διασκόρπισον διασκορπιζω disperse; confound ἐπὶ επι in; on τὴν ο the πόλιν πολις city καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine
10:2 וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ hā הַ the אִ֣ישׁ׀ ʔˈîš אִישׁ man לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad הַ ha הַ the בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say בֹּא֩ bˌō בוא come אֶל־ ʔel- אֶל to בֵּינֹ֨ות bênˌôṯ בַּיִן interval לַ la לְ to † הַ the גַּלְגַּ֜ל ggalgˈal גַּלְגַּל wheel אֶל־ ʔel- אֶל to תַּ֣חַת tˈaḥaṯ תַּחַת under part לַ la לְ to † הַ the כְּר֗וּב kkᵊrˈûv כְּרוּב cherub וּ û וְ and מַלֵּ֨א mallˌē מלא be full חָפְנֶ֤יךָ ḥofnˈeʸḵā חֹפֶן hollow גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals אֵשׁ֙ ʔˌēš אֵשׁ fire מִ mi מִן from בֵּינֹ֣ות bbênˈôṯ בַּיִן interval לַ la לְ to † הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub וּ û וְ and זְרֹ֖ק zᵊrˌōq זרק toss עַל־ ʕal- עַל upon הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come לְ lᵊ לְ to עֵינָֽי׃ ʕênˈāy עַיִן eye
10:2. et dixit ad virum qui indutus erat lineis et ait ingredere in medio rotarum quae sunt subtus cherub et imple manum tuam prunis ignis quae sunt inter cherubin et effunde super civitatem ingressusque est in conspectu meoAnd he spoke to the man, that was clothed with linen, and said: Go in between the wheels that are under the cherubims and fill thy hand with the coals of fire that are between the cherubims, and pour them out upon the city. And he went in, in my sight:
2. And he spake unto the man clothed in linen, and said, Go in between the whirling , even under the cherub, and fill both thine hands with coals of fire from between the cherubim, and scatter them over the city. And he went in in my sight.
And he spake unto the man clothed with linen, and said, Go in between the wheels, [even] under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter [them] over the city. And he went in in my sight:

10:2 И говорил Он человеку, одетому в льняную одежду, и сказал: войди между колесами под Херувимов и возьми полные пригоршни горящих угольев между Херувимами, и брось на город; и он вошел в моих глазах.
10:2
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
ἐνδεδυκότα ενδυω dress in; wear
τὴν ο the
στολήν στολη robe
εἴσελθε εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
μέσον μεσος in the midst; in the middle
τῶν ο the
τροχῶν τροχος wheel
τῶν ο the
ὑποκάτω υποκατω underneath
τῶν ο the
χερουβιν χερουβ cherubim
καὶ και and; even
πλῆσον πληθω fill; fulfill
τὰς ο the
δράκας δραξ of you; your
ἀνθράκων ανθραξ live coal
πυρὸς πυρ fire
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῶν ο the
χερουβιν χερουβ cherubim
καὶ και and; even
διασκόρπισον διασκορπιζω disperse; confound
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
10:2
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
אִ֣ישׁ׀ ʔˈîš אִישׁ man
לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֗ים bbaddˈîm בַּד linen, part, stave
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
בֹּא֩ bˌō בוא come
אֶל־ ʔel- אֶל to
בֵּינֹ֨ות bênˌôṯ בַּיִן interval
לַ la לְ to
הַ the
גַּלְגַּ֜ל ggalgˈal גַּלְגַּל wheel
אֶל־ ʔel- אֶל to
תַּ֣חַת tˈaḥaṯ תַּחַת under part
לַ la לְ to
הַ the
כְּר֗וּב kkᵊrˈûv כְּרוּב cherub
וּ û וְ and
מַלֵּ֨א mallˌē מלא be full
חָפְנֶ֤יךָ ḥofnˈeʸḵā חֹפֶן hollow
גַֽחֲלֵי־ ḡˈaḥᵃlê- גַּחַל charcoals
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִ mi מִן from
בֵּינֹ֣ות bbênˈôṯ בַּיִן interval
לַ la לְ to
הַ the
כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub
וּ û וְ and
זְרֹ֖ק zᵊrˌōq זרק toss
עַל־ ʕal- עַל upon
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
לְ lᵊ לְ to
עֵינָֽי׃ ʕênˈāy עַיִן eye
10:2. et dixit ad virum qui indutus erat lineis et ait ingredere in medio rotarum quae sunt subtus cherub et imple manum tuam prunis ignis quae sunt inter cherubin et effunde super civitatem ingressusque est in conspectu meo
And he spoke to the man, that was clothed with linen, and said: Go in between the wheels that are under the cherubims and fill thy hand with the coals of fire that are between the cherubims, and pour them out upon the city. And he went in, in my sight:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. “И говорил Он”. В евр. без подлежащего; к отсутствию его см. II:1; VIII:3, 7. - “Человеку, одетому в льняную одежду”, который только что был посредником помилования, а теперь становится посредником наказания; впрочем, наказание, которое поручается этому ангелу, далеко не так гибельно и бедственно, как прежнее; притом в руках Божиих всякое наказание - милующее. - “Между колесами”. Колеса здесь впервые, как далее в ст. 6: и 13, названы особым именем “галгал” (особый род вихря), на каковом имени пророк нарочито останавливается в ст. 13, где и см. объяснение его. - “Под херувимов”. В евр. ед. ч. в собирательном значении по соответствию с собирательным названием колес вопреки мн. ч. предыдущего стиха По I:15, колеса находятся подле херувимов; настоящее “под” определяет лишь точнее их местоположение: так как херувимы скорее парили в воздухе, чем шли по земле, то колеса не могли не находиться ниже их и ближе к земле. - “Пригоршни горящих угольев”. Ангел может взять горячие угли руками, так как он сверхчувственной природы; если серафим Исаина видения в этом случае пользуется щипцами, то может быть здесь можно видеть большее развитие понятия о духовности ангелов. - “И брось их на город”. Иерусалим должен погибнуть, как Содом. Орудием гибели его служат угли (ср. Пс CXIX:4; Ис X:16: по евр. тексту), которые у Исаии очищают уста пророка, угли, взятые с жертвенника духовного всесожжения снятых (см. обьясн. I:13) пред Богом, как в Откр VIII:5, в знак того, что это всесожжение самим существованием своим уничтожает все греховное. - “На моих глазах” см. обьясн. в IX:1“в уши мои”.
Adam Clarke: Commentary on the Bible - 1831
10:2: Coals of fire - These were to signify the burning of the city by the Chaldeans. It seems that the space between the four wheels, which was all on fire, was that from which those coals were taken.
Albert Barnes: Notes on the Bible - 1834
10:2: He spake - The person enthroned.
The cherub - The particular cherub who was to hand the coals to destroy Psa 120:4; Isa 10:16; Rev 15:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: unto: Eze 10:7, Eze 9:2, Eze 9:3, Eze 9:11
Go: Eze 10:8-13, Eze 10:16, Eze 1:15-20
thine hand: Heb. the hollow of thine hand
coals: Eze 1:13; Exo 9:8-10; Psa 18:12, Psa 18:13, Psa 140:10; Isa 6:6, Isa 6:7; Rev 8:5
scatter: Eze 20:47, Eze 20:48, Eze 24:9-14; Kg2 25:9; Isa 30:30; Jer 24:8-10
Geneva 1599
10:2 And he spoke to the man clothed with linen, and said, Go in between the wheels, [even] under the cherub, and fill thy hand with coals of fire from between the cherubim, and scatter [them] over (b) the city. And he entered in my sight.
(b) This signified that the city would be burnt.
John Gill
10:2 And he spake unto the man clothed with linen,.... That is, the God of Israel, or the glory of the Lord, that sat upon the throne before described; he gave orders to the man clothed in linen, who appears in another character, and represents the Chaldean or Roman army:
and said, go in between the wheels, even under the cherub; the singular for the plural, the "cherubim"; the wheels were under these; the churches are under their ministers, their pastors, guides, and governors; or rather, since the wheels were by the cherubim, it should be rendered, as by some, "unto the cherub", or "cherubim" (a):
and fill thine hand with coals of fire from between the cherubim, and scatter them over the city; these "coals of fire" were an emblem of the wrath of God against Jerusalem, and of the destruction of it by fire; and these being fetched from between the cherubim, show that the cause of this wrath and ruin was the ill treatment of the prophets of the Lord; see 2Chron 36:15; as the destruction of the same city afterwards by the Romans was owing, as to the rejection and killing of the Messiah, so to the prosecution of his apostles, Th1 2:15;
and he went in my sight; in the sight of the prophet, as it appeared to him in vision he saw him go in, as he was ordered, between the wheels, and under the cherubim; but as yet he did not see him take the coals of fire, and much less scatter them; these were afterwards done, as related in the other part of the vision.
(a) "in locum cerubinorum, vel cheruborum", Junius & Tremellius, Piscator; "ad cherubim", Tigurine version; which is approved by Noldius, p. 84. No. 398.
John Wesley
10:2 He - That sat on the throne. Scatter - That it may take fire in all parts, and none may escape.
Robert Jamieson, A. R. Fausset and David Brown
10:2 he--Jehovah; He who sat on the "throne."
the man--the Messenger of mercy becoming the Messenger of judgment (see on Ezek 9:2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men.
wheels--Hebrew, galgal, implying quick revolution; so the impetuous onset of the foe (compare Ezek 23:24; Ezek 26:10); whereas "ophan," in Ezek 1:15-16 implies mere revolution.
coals of fire--the wrath of God about to burn the city, as His sword had previously slain its guilty inhabitants. This "fire," how different from the fire on the altar never going out (Lev 6:12-13), whereby, in type, peace was made with God! Compare Is 33:12, Is 33:14. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by chance, judgment is to fall.
10:310:3: Եւ քերովբէքն կային ընդ աջմէ տաճարին ՚ի մտանե՛լ առնն. եւ ամպն ելից զսրահն ներքին[12413]։ [12413] ՚Ի բազումս պակասի. Զպատմուճանն սուրբ... եւ եմուտ այրն առաջի իմ։ ՚Ի լուս՛՛. ՚Ի վերայ քաղաքիդ. համաձայն ոմանց ՚ի բնաբ՛՛։
3 Եւ նա մտաւ իմ աչքի առաջ: Երբ մարդը մտնում էր, քերովբէները կանգնած էին տաճարի աջ կողմում. ծխի ամպն էլ լցրել էր ներքնասրահը:
3 Երբ այն մարդը մտաւ, քերովբէները տանը աջ կողմը կեցեր էին եւ ամպը ներքին գաւիթը լեցուցեր էր։
Եւ քերովբէքն կային ընդ աջմէ տաճարին ի մտանել առնն. եւ ամպն ելից [161]զսրահն ներքին:

10:3: Եւ քերովբէքն կային ընդ աջմէ տաճարին ՚ի մտանե՛լ առնն. եւ ամպն ելից զսրահն ներքին[12413]։
[12413] ՚Ի բազումս պակասի. Զպատմուճանն սուրբ... եւ եմուտ այրն առաջի իմ։ ՚Ի լուս՛՛. ՚Ի վերայ քաղաքիդ. համաձայն ոմանց ՚ի բնաբ՛՛։
3 Եւ նա մտաւ իմ աչքի առաջ: Երբ մարդը մտնում էր, քերովբէները կանգնած էին տաճարի աջ կողմում. ծխի ամպն էլ լցրել էր ներքնասրահը:
3 Երբ այն մարդը մտաւ, քերովբէները տանը աջ կողմը կեցեր էին եւ ամպը ներքին գաւիթը լեցուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 Херувимы же стояли по правую сторону дома, когда вошел тот человек, и облако наполняло внутренний двор.
10:3 καὶ και and; even τὰ ο the χερουβιν χερουβ cherubim εἱστήκει ιστημι stand; establish ἐκ εκ from; out of δεξιῶν δεξιος right τοῦ ο the οἴκου οικος home; household ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into τὸν ο the ἄνδρα ανηρ man; husband καὶ και and; even ἡ ο the νεφέλη νεφελη cloud ἔπλησεν πληθω fill; fulfill τὴν ο the αὐλὴν αυλη courtyard; fold τὴν ο the ἐσωτέραν εσωτερος inner
10:3 וְ wᵊ וְ and הַ ha הַ the כְּרֻבִ֗ים kkᵊruvˈîm כְּרוּב cherub עֹֽמְדִ֛ים ʕˈōmᵊḏˈîm עמד stand מִ mi מִן from ימִ֥ין ymˌîn יָמִין right-hand side לַ la לְ to † הַ the בַּ֖יִת bbˌayiṯ בַּיִת house בְּ bᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and הֶ he הַ the עָנָ֣ן ʕānˈān עָנָן cloud מָלֵ֔א mālˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָצֵ֖ר ḥāṣˌēr חָצֵר court הַ ha הַ the פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
10:3. cherubin autem stabant a dextris domus cum ingrederetur vir et nubes implevit atrium interiusAnd the cherubims stood on the right side of the house, when the man went in, and a cloud filled the inner court.
3. Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court.
Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court:

10:3 Херувимы же стояли по правую сторону дома, когда вошел тот человек, и облако наполняло внутренний двор.
10:3
καὶ και and; even
τὰ ο the
χερουβιν χερουβ cherubim
εἱστήκει ιστημι stand; establish
ἐκ εκ from; out of
δεξιῶν δεξιος right
τοῦ ο the
οἴκου οικος home; household
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
τὸν ο the
ἄνδρα ανηρ man; husband
καὶ και and; even
ο the
νεφέλη νεφελη cloud
ἔπλησεν πληθω fill; fulfill
τὴν ο the
αὐλὴν αυλη courtyard; fold
τὴν ο the
ἐσωτέραν εσωτερος inner
10:3
וְ wᵊ וְ and
הַ ha הַ the
כְּרֻבִ֗ים kkᵊruvˈîm כְּרוּב cherub
עֹֽמְדִ֛ים ʕˈōmᵊḏˈîm עמד stand
מִ mi מִן from
ימִ֥ין ymˌîn יָמִין right-hand side
לַ la לְ to
הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
בְּ bᵊ בְּ in
בֹאֹ֣ו vōʔˈô בוא come
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
הֶ he הַ the
עָנָ֣ן ʕānˈān עָנָן cloud
מָלֵ֔א mālˈē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
חָצֵ֖ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
פְּנִימִֽית׃ ppᵊnîmˈîṯ פְּנִימִי inner
10:3. cherubin autem stabant a dextris domus cum ingrederetur vir et nubes implevit atrium interius
And the cherubims stood on the right side of the house, when the man went in, and a cloud filled the inner court.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Этот стих, как и два следующие, составляют parenthesis (вставку побочных мыслей между главными). - “По правую сторону дома”, т. е. в южной части храма, у здания святилища и святаго святых. В южной, вероятно, потому что восточная, главная, перед входом во святилище, была занята солнцепоклонниками и теперь устлана трупами, а северная была осквернена идолом ревности; кроме того с южной стороны храма лежал город и оттуда можно было наблюдать совершавшуюся в нем кару. - “Когда вошел тот человек”, т. е. высший ангел; замечание может давать мысль, что херувимы не во все время видения занимали это место, а переменили его. - “И облако наполняло внутренний двор”, потому что в нем находились херувимы со славой Господней над ними, главным проявлением которой являлось облако; посему когда в след. стихе слава Господня переходит на порог храма, облако наполняет самый храм.
Adam Clarke: Commentary on the Bible - 1831
10:3: On the right side of the house - The right hand always marked the south among the Hebrews.
Albert Barnes: Notes on the Bible - 1834
10:3: On the right side - On the south Eze 47:2. The idolatries had been seen on the north side. On the south stood the "cherubim" ready to receive and bear away the glory of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: and the: Eze 10:3, Eze 9:3, Eze 43:4
John Gill
10:3 Now the cherubim stood on the right side of the house,.... According to the Targum, it was the south side of the house; and so Jarchi interprets it opposite to the north, where the gross idolatries were committed, Ezek 8:3; standing at the greatest distance from them, and bearing their testimony against them:
when the man went in; they stood as it were in a levee, through which the man passed, waiting upon him; paying a respect to him; assenting to what he did; and approving of it: this circumstance is mentioned, because they were not always in this position, only at this time; nor did they continue so; we afterwards hear of their motion:
and the cloud filled the inner court; the court of the priests, not as a token of God's presence, as at the dedication of the temple; but rather of judicial blindness and darkness, which the people of the Jews were left unto.
John Wesley
10:3 The right side - The north - side, the side towards Babylon, from whence the fire came which consumed the city. The man - Christ, the Lord of angels, who now attend his coming and commands. The cloud - As the sign of God's presence. The inner court - The court of the priests, who were chief in the apostacy.
Robert Jamieson, A. R. Fausset and David Brown
10:3 right . . . of . . . house--The scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those in the holy of holies, for the latter had not "wheels." They stood on "the right of the house," that is, the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and was now proceeding to destroy the city, which lay south and west.
the cherubim . . . the man--There was perfect concert of action between the cherubic representative of the angels and "the Man," to minister to whom they "stood" there (Ezek 10:7).
cloud--emblem of God's displeasure; as the "glory" or "brightness" (Ezek 10:4) typifies His majesty and clearness in judgment.
10:410:4: Եւ փառքն Տեառն վերացան ՚ի քրովբէից անտի յօդն որ ՚ի մէջ տաճարին. եւ տաճարն լի՛ եղեւ ամպով, եւ սրահն լի՛ եղեւ լուսով փառացն Տեառն։
4 Եւ այն քերովբէների վրայից օդի մէջ վեր բարձրացաւ Տիրոջ փառքը, որ տաճարում էր. տաճարը լցուեց ծխի ամպով, սրահն էլ լցուեց Տիրոջ փառքի լոյսով:
4 Տէրոջը փառքը քերովբէներուն վրայէն տանը սեմը իջաւ եւ տունը՝ ամպով ու գաւիթը Տէրոջը փառքին պայծառութիւնովը լեցուեցաւ։
Եւ փառքն Տեառն վերացան ի քերովբէից անտի [162]յօդն որ ի տաճարին``. եւ տաճարն լի եղեւ ամպով, եւ [163]սրահն լի եղեւ լուսով փառացն Տեառն:

10:4: Եւ փառքն Տեառն վերացան ՚ի քրովբէից անտի յօդն որ ՚ի մէջ տաճարին. եւ տաճարն լի՛ եղեւ ամպով, եւ սրահն լի՛ եղեւ լուսով փառացն Տեառն։
4 Եւ այն քերովբէների վրայից օդի մէջ վեր բարձրացաւ Տիրոջ փառքը, որ տաճարում էր. տաճարը լցուեց ծխի ամպով, սրահն էլ լցուեց Տիրոջ փառքի լոյսով:
4 Տէրոջը փառքը քերովբէներուն վրայէն տանը սեմը իջաւ եւ տունը՝ ամպով ու գաւիթը Տէրոջը փառքին պայծառութիւնովը լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 И поднялась слава Господня с Херувима к порогу дома, и дом наполнился облаком, и двор наполнился сиянием славы Господа.
10:4 καὶ και and; even ἀπῆρεν απαιρω remove; take away ἡ ο the δόξα δοξα glory κυρίου κυριος lord; master ἀπὸ απο from; away τῶν ο the χερουβιν χερουβ cherubim εἰς εις into; for τὸ ο the αἴθριον αιθριος the οἴκου οικος home; household καὶ και and; even ἔπλησεν πληθω fill; fulfill τὸν ο the οἶκον οικος home; household ἡ ο the νεφέλη νεφελη cloud καὶ και and; even ἡ ο the αὐλὴ αυλη courtyard; fold ἐπλήσθη πληθω fill; fulfill τοῦ ο the φέγγους φεγγος brilliance τῆς ο the δόξης δοξα glory κυρίου κυριος lord; master
10:4 וַ wa וְ and יָּ֤רָם yyˈārom רום be high כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the כְּר֔וּב kkᵊrˈûv כְּרוּב cherub עַ֖ל ʕˌal עַל upon מִפְתַּ֣ן miftˈan מִפְתָּן podium הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and יִּמָּלֵ֤א yyimmālˈē מלא be full הַ ha הַ the בַּ֨יִת֙ bbˈayiṯ בַּיִת house אֶת־ ʔeṯ- אֵת [object marker] הֶ֣ hˈe הַ the עָנָ֔ן ʕānˈān עָנָן cloud וְ wᵊ וְ and הֶֽ hˈe הַ the חָצֵר֙ ḥāṣˌēr חָצֵר court מָֽלְאָ֔ה mˈālᵊʔˈā מלא be full אֶת־ ʔeṯ- אֵת [object marker] נֹ֖גַהּ nˌōḡah נֹגַהּ brightness כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:4. et elevata est gloria Domini desuper cherub ad limen domus et repleta est domus nube et atrium repletum est splendore gloriae DominiAnd the glory of the Lord was lifted up from above the cherub to the threshold of the house: and the house was filled with the cloud, and the court was filled with the brightness of the glory of the Lord.
4. And the glory of the LORD mounted up from the cherub, over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory.
Then the glory of the LORD went up from the cherub, [and stood] over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD' S glory:

10:4 И поднялась слава Господня с Херувима к порогу дома, и дом наполнился облаком, и двор наполнился сиянием славы Господа.
10:4
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
ο the
δόξα δοξα glory
κυρίου κυριος lord; master
ἀπὸ απο from; away
τῶν ο the
χερουβιν χερουβ cherubim
εἰς εις into; for
τὸ ο the
αἴθριον αιθριος the
οἴκου οικος home; household
καὶ και and; even
ἔπλησεν πληθω fill; fulfill
τὸν ο the
οἶκον οικος home; household
ο the
νεφέλη νεφελη cloud
καὶ και and; even
ο the
αὐλὴ αυλη courtyard; fold
ἐπλήσθη πληθω fill; fulfill
τοῦ ο the
φέγγους φεγγος brilliance
τῆς ο the
δόξης δοξα glory
κυρίου κυριος lord; master
10:4
וַ wa וְ and
יָּ֤רָם yyˈārom רום be high
כְּבֹוד־ kᵊvôḏ- כָּבֹוד weight
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הַ ha הַ the
כְּר֔וּב kkᵊrˈûv כְּרוּב cherub
עַ֖ל ʕˌal עַל upon
מִפְתַּ֣ן miftˈan מִפְתָּן podium
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
יִּמָּלֵ֤א yyimmālˈē מלא be full
הַ ha הַ the
בַּ֨יִת֙ bbˈayiṯ בַּיִת house
אֶת־ ʔeṯ- אֵת [object marker]
הֶ֣ hˈe הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
וְ wᵊ וְ and
הֶֽ hˈe הַ the
חָצֵר֙ ḥāṣˌēr חָצֵר court
מָֽלְאָ֔ה mˈālᵊʔˈā מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֖גַהּ nˌōḡah נֹגַהּ brightness
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:4. et elevata est gloria Domini desuper cherub ad limen domus et repleta est domus nube et atrium repletum est splendore gloriae Domini
And the glory of the Lord was lifted up from above the cherub to the threshold of the house: and the house was filled with the cloud, and the court was filled with the brightness of the glory of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. “Слава Господня” (в смысле IX:3) опять (как в IX:3) переходит с херувимов (как и в IX:3: в евр. ед. ч. в собирательном значении) на порог (слав. “непокровение” см. объяснение в IX:3) храма, может быть, в виду имеющего совершиться сейчас второго акта суда Божия над Иерусалимом - сожжения его, в соответствие тому, что и первый акт этого суда - избиение населения - совершен с порога храма; этим показано, что судится город главным образом за осквернение храма. Блаж. Феодорит полагает, что слава Господня в данном случае сошла с херувимов, чтобы дать возможность архангелу подойти под колеса и взять оттуда угли: величие славы Господней не позволяло ей оставаться на тронной колеснице, когда ангел ходил между колесами. Вместе со славой Господней передвинулось и облако, ее внешнее проявление (как бы закутывающее ее покрывало) и наполняло уже не двор, а дом святилища и святаго святых (в последний раз!); но двор, хотя облако очистило, освободило его, давал знать все же о близости славы Господней тем, что был наполнен сиянием этой славы, т. е. тем сиянием, которое по I:4: разливало кругом себя облако Ховарского богоявления.
Adam Clarke: Commentary on the Bible - 1831
10:4: The glory of the Lord went up - This is repeated from Eze 9:3.
The house was filled with the cloud - This is a fact similar to what occurred frequently at the tabernacle in the wilderness, and in the dedication of the temple by Solomon. What is mentioned here was the Divine shechinah, the symbolical representation of the majesty of God.
Albert Barnes: Notes on the Bible - 1834
10:4: A repetition of Eze 9:3. Now the glory of the Lord had gone up from the cherub to the threshold of the house. Eze 10:4-6 describe what had occurred before the "man went in" Eze 10:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: the glory: Eze 10:18, Eze 1:28, Eze 9:3, Eze 11:22, Eze 11:23; Num 16:19
went up: Heb. was lifted up
and the house: Eze 43:5; Exo 40:35; Kg1 8:10-12; Ch2 5:13, Ch2 5:14; Hag 2:9; Rev 15:8
Geneva 1599
10:4 Then the glory of the LORD (c) went up from the cherub, [and stood] over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.
(c) Meaning that the glory of God would depart from the temple.
John Gill
10:4 Then the glory of the Lord went up from the cherub,.... Or, "cherubim"; those that were upon the mercy seat, between which the Shechinah or glorious majesty of God dwelt, in the most holy place: this is a token and intimation of the Lord's leaving of the temple; and a little before the destruction of Jerusalem by the Romans, to which this vision chiefly, if not together, refers, a voice was heard in the temple,
"let us go hence (b):''
and stood over the threshold of the house; either of the holy of holies, from whence he was removing; or rather of the holy place, the court of the priests, the inward court, and so open to the outward court, and view of the people in it:
and the house was filled with the cloud; the temple, being forsaken of God, was filled with darkness; as an emblem of that blindness which is come upon the Jews, and will continue on them till the fulness of the Gentiles brought in:
and the court was full of the brightness of the Lord's glory; either the inward court, as the glory of the Lord passed through it, from the holy of holies; or rather the outward court, of which mention is made in Ezek 10:4; the glory of the Lord being on the threshold Of the house, which looked towards that, and so enlightened it. This outward court signifies the Gentiles; who, when the Lord removed from the Jewish nation and people, were favoured with the glorious light of the Gospel, and ordinances of Christ; whereby they were enlightened, and filled with the knowledge of the Lord; with the knowledge of him, who is the brightness of his father's glory, and the express image of his person; so through the fall of the Jews salvation came to the Gentiles, Rom 11:11.
(b) Josephus de Bello Judaeorum, l. 6. c. 5, sect. 3.
John Wesley
10:4 The glory - The visible token of the presence of the God of glory. Went up - In token of his departure from the temple. And stood - Shewing his unwillingness to leave, and giving them time to return to him, he stands where he might he seen, both by priests and people, that both might be moved to repentance.
Robert Jamieson, A. R. Fausset and David Brown
10:4 The court outside was full of the Lord's brightness, while it was only the cloud that filled the house inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on the threshold. The temple, once filled with brightness, is now darkened with cloud.
10:510:5: Եւ ձայն թեւոց քրովբէիցն լսելի լինէր մինչեւ ՚ի սրահն արտաքին. իբրեւ զձայն Աստուծոյ Սադայի՝ որ խօսէր։
5 Եւ քերովբէների թեւերի ձայնը լսելի էր լինում մինչեւ արտաքին գաւիթը, ինչպէս Սադայի Աստծու ձայնը, երբ նա խօսում էր:
5 Քերովբէներուն թեւերուն ձայնը մինչեւ արտաքին գաւիթը կը լսուէր՝ Ամենակարող Աստուծոյ ձայնին պէս՝ երբ կը խօսի։
Եւ ձայն թեւոց քերովբէիցն լսելի լինէր մինչեւ ի [164]սրահն արտաքին իբրեւ զձայն Աստուծոյ [165]Սադայի` որ խօսէր:

10:5: Եւ ձայն թեւոց քրովբէիցն լսելի լինէր մինչեւ ՚ի սրահն արտաքին. իբրեւ զձայն Աստուծոյ Սադայի՝ որ խօսէր։
5 Եւ քերովբէների թեւերի ձայնը լսելի էր լինում մինչեւ արտաքին գաւիթը, ինչպէս Սադայի Աստծու ձայնը, երբ նա խօսում էր:
5 Քերովբէներուն թեւերուն ձայնը մինչեւ արտաքին գաւիթը կը լսուէր՝ Ամենակարող Աստուծոյ ձայնին պէս՝ երբ կը խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 И шум от крыльев Херувимов слышен был даже на внешнем дворе, как бы глас Бога Всемогущего, когда Он говорит.
10:5 καὶ και and; even φωνὴ φωνη voice; sound τῶν ο the πτερύγων πτερυξ wing τῶν ο the χερουβιν χερουβ cherubim ἠκούετο ακουω hear ἕως εως till; until τῆς ο the αὐλῆς αυλη courtyard; fold τῆς ο the ἐξωτέρας εξωτερος outer ὡς ως.1 as; how φωνὴ φωνη voice; sound θεοῦ θεος God Σαδδαι σαδδαι talk; speak
10:5 וְ wᵊ וְ and קֹול֙ qôl קֹול sound כַּנְפֵ֣י kanᵊfˈê כָּנָף wing הַ ha הַ the כְּרוּבִ֔ים kkᵊrûvˈîm כְּרוּב cherub נִשְׁמַ֕ע nišmˈaʕ שׁמע hear עַד־ ʕaḏ- עַד unto הֶ he הַ the חָצֵ֖ר ḥāṣˌēr חָצֵר court הַ ha הַ the חִיצֹנָ֑ה ḥîṣōnˈā חִיצֹון external כְּ kᵊ כְּ as קֹ֥ול qˌôl קֹול sound אֵל־ ʔēl- אֵל god שַׁדַּ֖י šaddˌay שַׁדַּי Almighty בְּ bᵊ בְּ in דַבְּרֹֽו׃ ḏabbᵊrˈô דבר speak
10:5. et sonitus alarum cherubin audiebatur usque ad atrium exterius quasi vox Dei omnipotentis loquentisAnd the sound of the wings of the cherubims was heard even to the outward court as the voice of God Almighty speaking.
5. And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when he speaketh.
And the sound of the cherubims' wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh:

10:5 И шум от крыльев Херувимов слышен был даже на внешнем дворе, как бы глас Бога Всемогущего, когда Он говорит.
10:5
καὶ και and; even
φωνὴ φωνη voice; sound
τῶν ο the
πτερύγων πτερυξ wing
τῶν ο the
χερουβιν χερουβ cherubim
ἠκούετο ακουω hear
ἕως εως till; until
τῆς ο the
αὐλῆς αυλη courtyard; fold
τῆς ο the
ἐξωτέρας εξωτερος outer
ὡς ως.1 as; how
φωνὴ φωνη voice; sound
θεοῦ θεος God
Σαδδαι σαδδαι talk; speak
10:5
וְ wᵊ וְ and
קֹול֙ qôl קֹול sound
כַּנְפֵ֣י kanᵊfˈê כָּנָף wing
הַ ha הַ the
כְּרוּבִ֔ים kkᵊrûvˈîm כְּרוּב cherub
נִשְׁמַ֕ע nišmˈaʕ שׁמע hear
עַד־ ʕaḏ- עַד unto
הֶ he הַ the
חָצֵ֖ר ḥāṣˌēr חָצֵר court
הַ ha הַ the
חִיצֹנָ֑ה ḥîṣōnˈā חִיצֹון external
כְּ kᵊ כְּ as
קֹ֥ול qˌôl קֹול sound
אֵל־ ʔēl- אֵל god
שַׁדַּ֖י šaddˌay שַׁדַּי Almighty
בְּ bᵊ בְּ in
דַבְּרֹֽו׃ ḏabbᵊrˈô דבר speak
10:5. et sonitus alarum cherubin audiebatur usque ad atrium exterius quasi vox Dei omnipotentis loquentis
And the sound of the wings of the cherubims was heard even to the outward court as the voice of God Almighty speaking.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Херувимы, так тесно связанные с явлением славы Божией, что они называются херувимами славы (Евр IX:5), не могли остаться безразличными к переходу славы Божией с них на порог храма и ответили на это шумом, т. е. движением (хлопаньем) крыльев своих, что могло быть со стороны херувимов, которые у Иезекииля не говорят, а в Апокалипсисе говорят очень мало, рукоплесканием (Кнабенбауер) Богу, производящему суд над ненавистным особенно для них нечестием (ср. Откр VI:18: и д. при снятии Агнцем каждой из первых 4: печатей, которые заключали под собою страшные бедствия для земли, 4: херувима по очереди говорят тайнозрителю в чувстве удовлетворения: “иди и смотри”). Этот сильный шум (от крыльев херувимов) слышен был на всем необъятном пространстве храма, об обширности дворов которого можно судить по описанию таинственного храма Иезекииля в XL-XLII гл.; находясь в данный момент видения на внутреннем дворе храма (VIII:16), пророк может быть из эха заключил, что шум достигал наружной стены внешнего храмового двора. Шум от крыльев херувимов, так подробно и раздельно описанный в I:24, пророк характеризует здесь одним из 4: приведенных там сравнений, наиболее сильным: сравнением с гласом Бога Всемогущего (евр. “Ел-Шаддай”, там просто: “Шаддай”; Ел-Шаддай еще только в Быт XLIII:14), когда Он говорит (тоже добавка к I:24, где см. и объяснение выражения; Симмах и Феодотион “как глас грома”). По I:24: такой шум происходил от крыльев херувимов, когда они летали; следовательно, в данном случае они не с меньшей силой ударяли своими крыльями, чем делали это при полете: в таком возбуждении находились они.
Adam Clarke: Commentary on the Bible - 1831
10:5: As the voice of the Almighty God - That is, as thunder; for this was called the voice of God.
Albert Barnes: Notes on the Bible - 1834
10:5: The Almighty God - El Shaddai; compare the Gen 17:1 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: the sound: Eze 1:24
outer: Eze 46:21; Kg1 7:9; Ch2 4:9
the voice: Exo 19:16, Exo 19:19, Exo 20:18, Exo 20:19; Deu 4:12, Deu 4:13; Job 37:2-5, Job 40:9; Psa 29:3-9; Psa 68:33, Psa 77:17; Joh 12:28, Joh 12:29; Heb 12:18, Heb 12:19; Rev 10:3, Rev 10:4
Geneva 1599
10:5 And the (d) sound of the cherubim's wings was heard [even] to the outer court, as the voice of the Almighty God when he speaketh.
(d) Read (Ezek 1:24).
John Gill
10:5 And the sound of the cherubim's wings was heard even to the outer court,.... Or outward court. The sound of the Gospel, which is a joyful sound; a sound of love, grace, and mercy; of life, liberty, peace, pardon, righteousness, and salvation by Christ; the sound of this in the swift ministry of the apostles, signified by the "cherubim's wings", went into all the earth, and throughout the whole Gentile world; by which many souls were quickened and enlightened; many churches were formed; and the glory of the Lord, being revealed, was seen by all flesh; and the whole world was filled with the brightness of the Lord's glory, as it will be again, and more abundantly, in the latter day: and this sound was
as the voice of the Almighty God when he speaketh; the Gospel is as thunder, which is the voice of God; and the ministers of it are "Boanergeses", "sons of thunder", Mk 3:17, it shakes the conscience; shows men their danger; and points at the Saviour: it is not the word of man, but in deed and in truth the word of God: it is the voice of Christ, who is the Almighty; and it appears to be so, by its powerful effects, when attended with a divine energy, in quickening dead sinners; enlightening dark minds; unstopping deaf ears; softening hard hearts; and turning men from darkness to light, and from the power of Satan to God; it is so when God speaks in it, and by it; when it comes not in word only, but in the Holy Ghost, and in power.
John Wesley
10:5 Was heard - As a mighty and terrible thunder.
Robert Jamieson, A. R. Fausset and David Brown
10:5 sound of . . . wings--prognostic of great and awful changes.
voice of . . . God--the thunder (Ps 29:3, &c.).
10:610:6: Եւ եղեւ մինչդեռ տա՛յր զպատուէր առնն որ զգեցեալ էր զպատմուճանն սուրբ, եւ ասէր. Ա՛ռ հուր ՚ի միջոյ անուո՛ցդ ՚ի միջոյ քրովբէիցդ. եւ եմուտ եւ եկաց ՚ի մէջ անուոցն։
6 Մինչ Աստուած հրահանգ էր տալիս սուրբ սքեմ հագած մարդուն ու ասում էր՝ «Կրա՛կ առ քերովբէների մէջտեղում եղող այդ անիւների միջից», -
6 Երբ կտաւէ զգեստ հագած մարդուն հրամայեց ու ըսաւ թէ ‘Քերովբէներուն մէջտեղ եղող անիւներուն մէջէն կրակ առ’, անիկա գնաց անիւներուն քով կայնեցաւ։
Եւ եղեւ մինչդեռ տայր զպատուէր առնն որ զգեցեալ էր զպատմուճանն [166]սուրբ, եւ ասէր. Ա՛ռ հուր ի միջոյ անուոցդ ի միջոյ քերովբէիցդ. եւ եմուտ եւ եկաց ի մէջ անուոցն:

10:6: Եւ եղեւ մինչդեռ տա՛յր զպատուէր առնն որ զգեցեալ էր զպատմուճանն սուրբ, եւ ասէր. Ա՛ռ հուր ՚ի միջոյ անուո՛ցդ ՚ի միջոյ քրովբէիցդ. եւ եմուտ եւ եկաց ՚ի մէջ անուոցն։
6 Մինչ Աստուած հրահանգ էր տալիս սուրբ սքեմ հագած մարդուն ու ասում էր՝ «Կրա՛կ առ քերովբէների մէջտեղում եղող այդ անիւների միջից», -
6 Երբ կտաւէ զգեստ հագած մարդուն հրամայեց ու ըսաւ թէ ‘Քերովբէներուն մէջտեղ եղող անիւներուն մէջէն կրակ առ’, անիկա գնաց անիւներուն քով կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 И когда Он дал повеление человеку, одетому в льняную одежду, сказав: >, и когда он вошел и стал у колеса,
10:6 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐντέλλεσθαι εντελλομαι direct; enjoin αὐτὸν αυτος he; him τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the ἐνδεδυκότι ενδυω dress in; wear τὴν ο the στολὴν στολη robe τὴν ο the ἁγίαν αγιος holy λέγων λεγω tell; declare λαβὲ λαμβανω take; get πῦρ πυρ fire ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῶν ο the τροχῶν τροχος wheel ἐκ εκ from; out of μέσου μεσος in the midst; in the middle τῶν ο the χερουβιν χερουβ cherubim καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even ἔστη ιστημι stand; establish ἐχόμενος εχω have; hold τῶν ο the τροχῶν τροχος wheel
10:6 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in צַוֹּתֹו֙ ṣawwōṯˌô צוה command אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man לְבֻֽשׁ־ lᵊvˈuš- לָבוּשׁ clad הַ ha הַ the בַּדִּים֙ bbaddîm בַּד linen, part, stave לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say קַ֥ח qˌaḥ לקח take אֵשׁ֙ ʔˌēš אֵשׁ fire מִ mi מִן from בֵּינֹ֣ות bbênˈôṯ בַּיִן interval לַ la לְ to † הַ the גַּלְגַּ֔ל ggalgˈal גַּלְגַּל wheel מִ mi מִן from בֵּינֹ֖ות bbênˌôṯ בַּיִן interval לַ la לְ to † הַ the כְּרוּבִ֑ים kkᵊrûvˈîm כְּרוּב cherub וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come וַֽ wˈa וְ and יַּעֲמֹ֔ד yyaʕᵃmˈōḏ עמד stand אֵ֖צֶל ʔˌēṣel אֵצֶל side הָ hā הַ the אֹופָֽן׃ ʔôfˈān אֹופַן wheel
10:6. cumque praecepisset viro qui indutus erat lineis dicens sume ignem de medio rotarum quae sunt inter cherubin ingressus ille stetit iuxta rotamAnd when he had commanded the man that was clothed with linen, saying: Take fire from the midst of the wheels that are between the cherubims: he went in and stood beside the wheel.
6. And it came to pass, when he commanded the man clothed in linen, saying, Take fire from between the whirling , from between the cherubim, that he went in, and stood beside a wheel.
And it came to pass, [that] when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels:

10:6 И когда Он дал повеление человеку, одетому в льняную одежду, сказав: <<возьми огня между колесами, между Херувимами>>, и когда он вошел и стал у колеса,
10:6
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐντέλλεσθαι εντελλομαι direct; enjoin
αὐτὸν αυτος he; him
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
ἐνδεδυκότι ενδυω dress in; wear
τὴν ο the
στολὴν στολη robe
τὴν ο the
ἁγίαν αγιος holy
λέγων λεγω tell; declare
λαβὲ λαμβανω take; get
πῦρ πυρ fire
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῶν ο the
τροχῶν τροχος wheel
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
τῶν ο the
χερουβιν χερουβ cherubim
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
ἔστη ιστημι stand; establish
ἐχόμενος εχω have; hold
τῶν ο the
τροχῶν τροχος wheel
10:6
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
צַוֹּתֹו֙ ṣawwōṯˌô צוה command
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֤ישׁ ʔˈîš אִישׁ man
לְבֻֽשׁ־ lᵊvˈuš- לָבוּשׁ clad
הַ ha הַ the
בַּדִּים֙ bbaddîm בַּד linen, part, stave
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
קַ֥ח qˌaḥ לקח take
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִ mi מִן from
בֵּינֹ֣ות bbênˈôṯ בַּיִן interval
לַ la לְ to
הַ the
גַּלְגַּ֔ל ggalgˈal גַּלְגַּל wheel
מִ mi מִן from
בֵּינֹ֖ות bbênˌôṯ בַּיִן interval
לַ la לְ to
הַ the
כְּרוּבִ֑ים kkᵊrûvˈîm כְּרוּב cherub
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
וַֽ wˈa וְ and
יַּעֲמֹ֔ד yyaʕᵃmˈōḏ עמד stand
אֵ֖צֶל ʔˌēṣel אֵצֶל side
הָ הַ the
אֹופָֽן׃ ʔôfˈān אֹופַן wheel
10:6. cumque praecepisset viro qui indutus erat lineis dicens sume ignem de medio rotarum quae sunt inter cherubin ingressus ille stetit iuxta rotam
And when he had commanded the man that was clothed with linen, saying: Take fire from the midst of the wheels that are between the cherubims: he went in and stood beside the wheel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Возвращается к рассказу прерванному длинной вставкой, почему повторяет почти весь 2: ст., но вместо “угли” общее “огня”, как и в сл. ст.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: Eze 10:2; Psa 80:1, Psa 99:1
John Gill
10:6 And it came to pass, that when he had commanded the man clothed with linen,.... After the orders were given by him that was upon the throne to the man thus described:
saying, take fire from between the wheels, from between the cherubim; as in Ezek 10:2;
then he went in; immediately, into the place where the wheels and cherubim were; even under the firmament of heaven, and the throne that was in it:
and stood beside the wheels, or "wheel"; to see what it was, as Kimchi thinks; or rather in order to go in between them, as he was bid to do, Ezek 10:2.
John Wesley
10:6 And stood - Either as one that deferred execution, to try whether the city would repent, or as one who was to give some farther order to the angels, that were to be the ministers of his just displeasure.
Robert Jamieson, A. R. Fausset and David Brown
10:6 went in--not into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "commanded," He without delay obeys (Ps 40:8; Heb 10:7).
10:710:7: Եւ ձգեաց քերոբ մի զձեռն իւր ՚ի միջոյ քերովբէիցն ՚ի մէջ հրոյն որ էր ՚ի մէջ քրովբէիցն, ա՛ռ եւ ե՛տ ՚ի ձեռս նորա. եւ որ զգեցեալ էր զպատմուճանն սուրբ, ա՛ռ եւ ե՛լ անտի[12414]։ [12414] ՚Ի լուս՛՛. ՚Ի միջոց քերոբէիցն։ Յոմանս պակասի. ՚Ի միջոյ քրոբէիցն. ՚ի մէջ հրոյն որ էր ՚ի մէջ քրովբէիցն, ա՛ռ եւ ե՛տ։ Ուր Ոսկան. Զձեռն իւր առ հուրն. որ էր ՚ի միջոյ քրօբէիցն. եւ ետ ՚ի ձեռս։
7 սա մտաւ ու կանգնեց անիւների մէջտեղը: Եւ քերովբէներից մէկը ձեռքը մեկնեց կրակի մէջ, որ քերովբէների մէջտեղում էր, առաւ այն ու տուեց նրա ձեռքը: Եւ նա, որ սուրբ սքեմ էր հագել, առաւ այն ու այնտեղից դուրս եկաւ:
7 Քերովբէներէն մէկը իր ձեռքը քերովբէներուն մէջտեղ եղող կրակին երկնցուց ու առաւ եւ կտաւէ զգեստ հագնողին ձեռքը տուաւ։
Եւ ձգեաց քերոբ մի զձեռն իւր ի միջոյ քերովբէիցն ի մէջ հրոյն որ էր ի մէջ քերովբէիցն, առ եւ ետ ի ձեռս նորա որ զգեցեալ էր զպատմուճանն [167]սուրբ. առ եւ ել անտի:

10:7: Եւ ձգեաց քերոբ մի զձեռն իւր ՚ի միջոյ քերովբէիցն ՚ի մէջ հրոյն որ էր ՚ի մէջ քրովբէիցն, ա՛ռ եւ ե՛տ ՚ի ձեռս նորա. եւ որ զգեցեալ էր զպատմուճանն սուրբ, ա՛ռ եւ ե՛լ անտի[12414]։
[12414] ՚Ի լուս՛՛. ՚Ի միջոց քերոբէիցն։ Յոմանս պակասի. ՚Ի միջոյ քրոբէիցն. ՚ի մէջ հրոյն որ էր ՚ի մէջ քրովբէիցն, ա՛ռ եւ ե՛տ։ Ուր Ոսկան. Զձեռն իւր առ հուրն. որ էր ՚ի միջոյ քրօբէիցն. եւ ետ ՚ի ձեռս։
7 սա մտաւ ու կանգնեց անիւների մէջտեղը: Եւ քերովբէներից մէկը ձեռքը մեկնեց կրակի մէջ, որ քերովբէների մէջտեղում էր, առաւ այն ու տուեց նրա ձեռքը: Եւ նա, որ սուրբ սքեմ էր հագել, առաւ այն ու այնտեղից դուրս եկաւ:
7 Քերովբէներէն մէկը իր ձեռքը քերովբէներուն մէջտեղ եղող կրակին երկնցուց ու առաւ եւ կտաւէ զգեստ հագնողին ձեռքը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 тогда из среды Херувимов один Херувим простер руку свою к огню, который между Херувимами, и взял и дал в пригоршни одетому в льняную одежду. Он взял и вышел.
10:7 καὶ και and; even ἐξέτεινεν εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him εἰς εις into; for μέσον μεσος in the midst; in the middle τοῦ ο the πυρὸς πυρ fire τοῦ ο the ὄντος ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the χερουβιν χερουβ cherubim καὶ και and; even ἔλαβεν λαμβανω take; get καὶ και and; even ἔδωκεν διδωμι give; deposit εἰς εις into; for τὰς ο the χεῖρας χειρ hand τοῦ ο the ἐνδεδυκότος ενδυω dress in; wear τὴν ο the στολὴν στολη robe τὴν ο the ἁγίαν αγιος holy καὶ και and; even ἔλαβεν λαμβανω take; get καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out
10:7 וַ wa וְ and יִּשְׁלַח֩ yyišlˌaḥ שׁלח send הַ ha הַ the כְּר֨וּב kkᵊrˌûv כְּרוּב cherub אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֜ו yāḏˈô יָד hand מִ mi מִן from בֵּינֹ֣ות bbênˈôṯ בַּיִן interval לַ la לְ to † הַ the כְּרוּבִ֗ים kkᵊrûvˈîm כְּרוּב cherub אֶל־ ʔel- אֶל to הָ hā הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בֵּינֹ֣ות bênˈôṯ בַּיִן interval הַ ha הַ the כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub וַ wa וְ and יִּשָּׂא֙ yyiśśˌā נשׂא lift וַ wa וְ and יִּתֵּ֔ן yyittˈēn נתן give אֶל־ ʔel- אֶל to חָפְנֵ֖י ḥofnˌê חֹפֶן hollow לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad הַ ha הַ the בַּדִּ֑ים bbaddˈîm בַּד linen, part, stave וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take וַ wa וְ and יֵּצֵֽא׃ yyēṣˈē יצא go out
10:7. et extendit cherub manum de medio cherubin ad ignem qui erat inter cherubin et sumpsit et dedit in manus eius qui indutus erat lineis qui accipiens egressus estAnd one cherub stretched out his arm from the midst of the cherubims to the fire that was between the cherubims: and he took, and put it into the hands of him that was clothed with linen: who took it and went forth.
7. And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took , and put it into the hands of him that was clothed in linen, who took it and went out.
And [one] cherub stretched forth his hand from between the cherubims unto the fire that [was] between the cherubims, and took [thereof], and put [it] into the hands of [him that was] clothed with linen: who took [it], and went out:

10:7 тогда из среды Херувимов один Херувим простер руку свою к огню, который между Херувимами, и взял и дал в пригоршни одетому в льняную одежду. Он взял и вышел.
10:7
καὶ και and; even
ἐξέτεινεν εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τοῦ ο the
πυρὸς πυρ fire
τοῦ ο the
ὄντος ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
χερουβιν χερουβ cherubim
καὶ και and; even
ἔλαβεν λαμβανω take; get
καὶ και and; even
ἔδωκεν διδωμι give; deposit
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
τοῦ ο the
ἐνδεδυκότος ενδυω dress in; wear
τὴν ο the
στολὴν στολη robe
τὴν ο the
ἁγίαν αγιος holy
καὶ και and; even
ἔλαβεν λαμβανω take; get
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
10:7
וַ wa וְ and
יִּשְׁלַח֩ yyišlˌaḥ שׁלח send
הַ ha הַ the
כְּר֨וּב kkᵊrˌûv כְּרוּב cherub
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֜ו yāḏˈô יָד hand
מִ mi מִן from
בֵּינֹ֣ות bbênˈôṯ בַּיִן interval
לַ la לְ to
הַ the
כְּרוּבִ֗ים kkᵊrûvˈîm כְּרוּב cherub
אֶל־ ʔel- אֶל to
הָ הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בֵּינֹ֣ות bênˈôṯ בַּיִן interval
הַ ha הַ the
כְּרֻבִ֔ים kkᵊruvˈîm כְּרוּב cherub
וַ wa וְ and
יִּשָּׂא֙ yyiśśˌā נשׂא lift
וַ wa וְ and
יִּתֵּ֔ן yyittˈēn נתן give
אֶל־ ʔel- אֶל to
חָפְנֵ֖י ḥofnˌê חֹפֶן hollow
לְבֻ֣שׁ lᵊvˈuš לָבוּשׁ clad
הַ ha הַ the
בַּדִּ֑ים bbaddˈîm בַּד linen, part, stave
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
וַ wa וְ and
יֵּצֵֽא׃ yyēṣˈē יצא go out
10:7. et extendit cherub manum de medio cherubin ad ignem qui erat inter cherubin et sumpsit et dedit in manus eius qui indutus erat lineis qui accipiens egressus est
And one cherub stretched out his arm from the midst of the cherubims to the fire that was between the cherubims: and he took, and put it into the hands of him that was clothed with linen: who took it and went forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Подавая огонь для сожжения города, херувим, хотя делал это должно быть в виду боязни архангела вступить в страшное горящее место, оцепленное херувимами и колесами (ср. I:13), благодаря чему архангел может быть не вполне точно исполнил и прямое повеление Божие войти туда, херувим является участником и в совершении самой кары Божией, подобно апокалиптическому херувиму, подавшему 7: ангелам 7: чаш, наполненных гневом Божиим (Откр XV:7). На этом основывалось мнение древней церкви о херувимах, как орудиях гнева Божия, в противоположность серафимам (очищение Исаии). - “И вышел”, т. е. с внутреннего двора, дальше которого пророк не мог провожать ангела глазами. - Горящие угли были брошены на город для сожжения его. То, что ангелом сделано в видении пророка, во внешнем мире совершено с Иерусалимом войском Навуходоносора. Пророку показана была небесная (ноуменальная) сущность земного явления, по-видимому столь обыкновенного и частого.
Albert Barnes: Notes on the Bible - 1834
10:7: One cherub - The "cherub" who stood next the wheel by the side of which the man stood. The representative of the priestly office now gives up his post of reconciliation, and becomes simply a minister of wrath; another sign that God will turn from Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: stretched forth: Heb. sent forth
unto the: Eze 10:6, Eze 1:13
and went: Eze 41:23-26; Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50, Mat 24:34, Mat 24:35
John Gill
10:7 And one cherub stretched forth his hand from between the cherubim,.... One of the four living creatures, or cherubim, put out his hand from among the rest:
unto the fire that was between the cherubim; so fire is said to go up and down among them, Ezek 1:13; to which the reference is here:
and took thereof, and put it into the hands of him that was clothed with linen: denoting, as before observed, that it was for the ill usage of the ministers of God's word that wrath came upon the people of the Jews, and the destruction of their city by fire; so wrath will come upon antichrist, and the antichristian states, for their usage of the ministers and churches of Christ, and in consequence of the prayers, and by the instigation of such persons; see Rev_ 6:9; so one of the four beasts or living creatures, the same with the cherubim here, is said to give to the seven angels seven golden vials, full of the wrath of God, Rev_ 15:7;
who took it, and went out; took the fire, and went out of the temple, and scattered it upon the city of Jerusalem; so representing the Chaldean, or rather the Roman army, burning it with fire; see Mt 22:7; where they are called the armies of the King of kings.
John Wesley
10:7 One Cherub - One of the four. And took - As a servant that reaches what his master would have. Went out - Out of the temple.
Robert Jamieson, A. R. Fausset and David Brown
10:7 See on Ezek 10:3.
one cherub--one of the four cherubim.
his hand-- (Ezek 1:8).
went out--to burn the city.
10:810:8: Հայէի ընդ քերովբէսն, եւ տեսանէի նմանութիւն ձեռաց մարդոյ ՚ի ներքոյ թեւոց նոցա[12415]։ [12415] Բազումք. Նմանութիւն ձեռին մար՛՛։
8 Նայում էի քերովբէներին ու նրանց թեւերի տակ տեսնում մարդու ձեռքի պէս մի բան:
8 Անիկա ալ առաւ ու ելաւ (Ու քերովբէներուն թեւերուն տակ մարդու ձեռքի նման բան մը կ’երեւնար)։
[168]Հայէի ընդ քերովբէսն, եւ տեսանէի`` նմանութիւն ձեռաց մարդոյ ի ներքոյ թեւոց նոցա:

10:8: Հայէի ընդ քերովբէսն, եւ տեսանէի նմանութիւն ձեռաց մարդոյ ՚ի ներքոյ թեւոց նոցա[12415]։
[12415] Բազումք. Նմանութիւն ձեռին մար՛՛։
8 Նայում էի քերովբէներին ու նրանց թեւերի տակ տեսնում մարդու ձեռքի պէս մի բան:
8 Անիկա ալ առաւ ու ելաւ (Ու քերովբէներուն թեւերուն տակ մարդու ձեռքի նման բան մը կ’երեւնար)։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 И видно было у Херувимов подобие рук человеческих под крыльями их.
10:8 καὶ και and; even εἶδον οραω view; see τὰ ο the χερουβιν χερουβ cherubim ὁμοίωμα ομοιωμα likeness χειρῶν χειρ hand ἀνθρώπων ανθρωπος person; human ὑποκάτωθεν υποκατωθεν the πτερύγων πτερυξ wing αὐτῶν αυτος he; him
10:8 וַ wa וְ and יֵּרָ֖א yyērˌā ראה see לַ la לְ to † הַ the כְּרֻבִ֑ים kkᵊruvˈîm כְּרוּב cherub תַּבְנִית֙ tavnîṯ תַּבְנִית model יַד־ yaḏ- יָד hand אָדָ֔ם ʔāḏˈām אָדָם human, mankind תַּ֖חַת tˌaḥaṯ תַּחַת under part כַּנְפֵיהֶֽם׃ kanᵊfêhˈem כָּנָף wing
10:8. et apparuit in cherubin similitudo manus hominis subtus pinnas eorumAnd there appeared in the cherubims the likeness of a man's hand under their wings.
8. And there appeared in the cherubim the form of a man’s hand under their wings.
And there appeared in the cherubims the form of a man' s hand under their wings:

10:8 И видно было у Херувимов подобие рук человеческих под крыльями их.
10:8
καὶ και and; even
εἶδον οραω view; see
τὰ ο the
χερουβιν χερουβ cherubim
ὁμοίωμα ομοιωμα likeness
χειρῶν χειρ hand
ἀνθρώπων ανθρωπος person; human
ὑποκάτωθεν υποκατωθεν the
πτερύγων πτερυξ wing
αὐτῶν αυτος he; him
10:8
וַ wa וְ and
יֵּרָ֖א yyērˌā ראה see
לַ la לְ to
הַ the
כְּרֻבִ֑ים kkᵊruvˈîm כְּרוּב cherub
תַּבְנִית֙ tavnîṯ תַּבְנִית model
יַד־ yaḏ- יָד hand
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כַּנְפֵיהֶֽם׃ kanᵊfêhˈem כָּנָף wing
10:8. et apparuit in cherubin similitudo manus hominis subtus pinnas eorum
And there appeared in the cherubims the likeness of a man's hand under their wings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Обстоятельство, что херувим взял огонь и подал архангелу рукою своею, могло, по мнению пророка, возбудить недоумение в читателе на счет присутствия рук у херувимов, столь возвышенных не только над человеческим, но и над ангельским миром и столь не человекоподобных существ. Как бы не надеясь на память читателя, который должен был знать о присутствии рук у херувимов из I:6, пророк повторяет тамошнее замечание о руках у херувимов с небольшой разницей в выражении: вместо “рука” - “подобие”, точнее “очертание рук”.

Это, и то не так уже необходимое, повторение сказанного в I гл. наталкивает пророка на повторительное описание чуть не всего видения I гл. Главным образом из I гл. повторяется описание колес (ст. 9-17), к которому, после краткого возвращения пророка к прерванному рассказу (ст. 18-20), прибавляется уже более краткое описание животных. (ст. 21-22). Это вторичное описание почти ничего не прибавляет (впрочем ст. 12) и не изменяет (впрочем ст. 14) в прежнем описании и потому кажется настолько странным, что подлинность его сильно оспаривается или же оно объясняется тем, что пророк, имея два наброска на одну и туже тему и поместив их в книгу, не успел устранить одного из них при окончательной редакции, (подобное, говорят, имело место и в VII гл. со ст. 2-5: и 6-9. Корнилль. Кречмар). Но не говоря о том, что возвращение в прежде сказанному с целью его дальнейшего развития и дополнения или просто для обращения на него особенного внимания читателя составляет авторскую особенность Иезекииля (III:17-21; гл. XVIII в ХXXIII:1-20: или (V:10-16: и XII:17-20), для настоящего повторения можно подыскать основания и оправдание. “Иегова намерен покинуть свое святилище; не составляет ли это тонкой черты, что пророк пользуется коротким промежутком времени перед удалением Господа, чтобы углубиться возможно глубже в Его славное явление; он как бы не может насмотреться на Разлучающегося: и очень удачно и очень кстати пророк время, занятое исполнением со стороны ангела данного ему ужасного поручения, наполняет созерцанием Господня явления” (Берт.). Указывают (Сменд) и такую цель для этого повторения: читателям Иезекииля могло казаться, что с Иерусалимом должен погибнуть и Иегова, и пророк хочет дать им понять, что Иегова, сам разрушающий Свое святилище, не связан с Своею страною. Кроме того, как увидим при частнейшем рассмотрении повторительного описания, пророк явно хочет договорить некоторые недомолвки первого описания, выяснить неясности его и отменить то в повторившемся явлении, что не было сходно с первым явлением (ст. 12: и 14). Повторительное описание видения у пророка имеет целью подготовить к описанию удаления Господня из храма и Иерусалима (ст. 18: и 19), почему в описании главное место отводится колесам (7: стихов, а херувимов 3). С колес и начинается повторительное описание.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, Ps. ciii. 19. The prophet observes that this was the same vision with that he saw by the river of Chebar (v. 15, 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 (ch. i. 10), is here the face of a cherub, and is the first face (v. 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 (1 Kings vi. 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, v. 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 (v. 9); sometimes one spoke is uppermost and sometimes another; they are still ebbing and flowing like the sea, waxing and waning like the moon, 1 Sam. ii. 4, &c. Nay, their appearance is as if there were a wheel in the midst of a wheel (v. 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 (v. 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 (v. 11), and the living creatures went every one straight forward, v. 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, v. 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, v. 12. The living creatures and the wheels concur in their motions and rests (v. 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, ch. ix. 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, v. 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 (v. 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. viii.); 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, Ps. ciii. 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 (1 Pet. iii. 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 currus--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, v. 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.
Adam Clarke: Commentary on the Bible - 1831
10:8: The form of a man's hand under their wings - I am still of opinion that the hands and wings were not distinct. The arms were feathered like wings, and the hand terminated the arm; but as the long front feathers of the wings would extend much beyond the fingers, hence the hands would appear to be under the wings. See on Eze 1:8 (note). The human hand might be intended to show that God helps and punishes man by man; and that, in the general operations of his providence, he makes use of human agency.
Albert Barnes: Notes on the Bible - 1834
10:8: An explanation following upon the mention of the "hand." It is characteristic of this chapter that the narrative is interrupted by explanatory comments. The "narrative" is contained in Eze 10:1-3, Eze 10:6-7, Eze 10:13, Eze 10:15 (first clause), 18, 19; the other verses contain the "interposed explanations."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Eze 10:21, Eze 1:8; Isa 6:6
John Gill
10:8 And there appeared in the cherubim,.... The Septuagint version is, "I saw the cherubim"; and so the Syriac version, "I saw in the cherubim"; what follows:
the form of a man's hand under their wings; one of them put forth his hand, which was seen by the prophet, as declared in Ezek 10:7; but this was only the "form" of one; which is observed to show that it is not to be taken literally, but as seen in the vision of prophecy; and being under their wings denotes secrecy and privacy: and the whole being applied to the ministers of the word is expressive of their activity and diligence in the work of the Lord, both in private and in public; and that they make no boast nor show of their works and labours, and ascribe nothing to themselves, but all to the grace of God that is with them, 1Cor 15:10; See Gill on Ezek 1:8.
Robert Jamieson, A. R. Fausset and David Brown
10:8 The "wings" denote alacrity, the "hands" efficacy and aptness, in executing the functions assigned to them.
10:910:9: Տեսանէի՝ եւ ահա անիւք չորք կային մե՛րձ առ քերովբէսն. մի մի անիւ զհետ միոյ միոյ քերովբէի. եւ տեսիլ անուոցն իբրեւ զտեսիլ ակա՛ն կարկեհանի[12416]։ [12416] Ոմանք. Մի՛ անիւ զհետ միոյ քրոբէի... իբրեւ տեսիլ։
9 Տեսնում էի նաեւ, որ ահա չորս անիւներ կային քերովբէների մօտ, ամէն մի քերովբէի ետեւում՝ մի անիւ: Եւ անիւների տեսքը նման էր կարկեհան ակի տեսքին:
9 Եւ տեսայ թէ քերովբէներուն քով չորս անիւ կար, ամէն մէկ քերովբէին քով մէկ անիւ։ Անիւները ոսկեքարի կը նմանէին։
Տեսանէի, եւ ահա անիւք չորք կային մերձ առ քերովբէսն, մի մի անիւ զհետ միոյ միոյ քերովբէի. եւ տեսիլ անուոցն իբրեւ զտեսիլ ական կարկեհանի:

10:9: Տեսանէի՝ եւ ահա անիւք չորք կային մե՛րձ առ քերովբէսն. մի մի անիւ զհետ միոյ միոյ քերովբէի. եւ տեսիլ անուոցն իբրեւ զտեսիլ ակա՛ն կարկեհանի[12416]։
[12416] Ոմանք. Մի՛ անիւ զհետ միոյ քրոբէի... իբրեւ տեսիլ։
9 Տեսնում էի նաեւ, որ ահա չորս անիւներ կային քերովբէների մօտ, ամէն մի քերովբէի ետեւում՝ մի անիւ: Եւ անիւների տեսքը նման էր կարկեհան ակի տեսքին:
9 Եւ տեսայ թէ քերովբէներուն քով չորս անիւ կար, ամէն մէկ քերովբէին քով մէկ անիւ։ Անիւները ոսկեքարի կը նմանէին։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 И видел я: и вот четыре колеса подле Херувимов, по одному колесу подле каждого Херувима, и колеса по виду как бы из камня топаза.
10:9 καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am τροχοὶ τροχος wheel τέσσαρες τεσσαρες four εἱστήκεισαν ιστημι stand; establish ἐχόμενοι εχω have; hold τῶν ο the χερουβιν χερουβ cherubim τροχὸς τροχος wheel εἷς εις.1 one; unit ἐχόμενος εχω have; hold χερουβ χερουβ cherubim ἑνός εις.1 one; unit καὶ και and; even ἡ ο the ὄψις οψις sight; face τῶν ο the τροχῶν τροχος wheel ὡς ως.1 as; how ὄψις οψις sight; face λίθου λιθος stone ἄνθρακος ανθραξ live coal
10:9 וָ wā וְ and אֶרְאֶ֗ה ʔerʔˈeh ראה see וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four אֹופַנִּים֮ ʔôfannîm אֹופַן wheel אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the כְּרוּבִים֒ kkᵊrûvîm כְּרוּב cherub אֹופַ֣ן ʔôfˈan אֹופַן wheel אֶחָ֗ד ʔeḥˈāḏ אֶחָד one אֵ֚צֶל ˈʔēṣel אֵצֶל side הַ ha הַ the כְּר֣וּב kkᵊrˈûv כְּרוּב cherub אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and אֹופַ֣ן ʔôfˈan אֹופַן wheel אֶחָ֔ד ʔeḥˈāḏ אֶחָד one אֵ֖צֶל ʔˌēṣel אֵצֶל side הַ ha הַ the כְּר֣וּב kkᵊrˈûv כְּרוּב cherub אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וּ û וְ and מַרְאֵה֙ marʔˌē מַרְאֶה sight הָ hā הַ the אֹ֣ופַנִּ֔ים ʔˈôfannˈîm אֹופַן wheel כְּ kᵊ כְּ as עֵ֖ין ʕˌên עַיִן eye אֶ֥בֶן ʔˌeven אֶבֶן stone תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ precious stone
10:9. et vidi et ecce quattuor rotae iuxta cherubin rota una iuxta cherub unum et rota alia iuxta cherub unum species autem erat rotarum quasi visio lapidis chrysolitiAnd I saw, and behold there were four wheels by the cherubims: one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was to the sight like the chrysolite stone:
9. 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 as the colour of a beryl stone.
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:

10:9 И видел я: и вот четыре колеса подле Херувимов, по одному колесу подле каждого Херувима, и колеса по виду как бы из камня топаза.
10:9
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
τροχοὶ τροχος wheel
τέσσαρες τεσσαρες four
εἱστήκεισαν ιστημι stand; establish
ἐχόμενοι εχω have; hold
τῶν ο the
χερουβιν χερουβ cherubim
τροχὸς τροχος wheel
εἷς εις.1 one; unit
ἐχόμενος εχω have; hold
χερουβ χερουβ cherubim
ἑνός εις.1 one; unit
καὶ και and; even
ο the
ὄψις οψις sight; face
τῶν ο the
τροχῶν τροχος wheel
ὡς ως.1 as; how
ὄψις οψις sight; face
λίθου λιθος stone
ἄνθρακος ανθραξ live coal
10:9
וָ וְ and
אֶרְאֶ֗ה ʔerʔˈeh ראה see
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
אַרְבָּעָ֣ה ʔarbāʕˈā אַרְבַּע four
אֹופַנִּים֮ ʔôfannîm אֹופַן wheel
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
כְּרוּבִים֒ kkᵊrûvîm כְּרוּב cherub
אֹופַ֣ן ʔôfˈan אֹופַן wheel
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
אֵ֚צֶל ˈʔēṣel אֵצֶל side
הַ ha הַ the
כְּר֣וּב kkᵊrˈûv כְּרוּב cherub
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
אֹופַ֣ן ʔôfˈan אֹופַן wheel
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
אֵ֖צֶל ʔˌēṣel אֵצֶל side
הַ ha הַ the
כְּר֣וּב kkᵊrˈûv כְּרוּב cherub
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וּ û וְ and
מַרְאֵה֙ marʔˌē מַרְאֶה sight
הָ הַ the
אֹ֣ופַנִּ֔ים ʔˈôfannˈîm אֹופַן wheel
כְּ kᵊ כְּ as
עֵ֖ין ʕˌên עַיִן eye
אֶ֥בֶן ʔˌeven אֶבֶן stone
תַּרְשִֽׁישׁ׃ taršˈîš תַּרְשִׁישׁ precious stone
10:9. et vidi et ecce quattuor rotae iuxta cherubin rota una iuxta cherub unum et rota alia iuxta cherub unum species autem erat rotarum quasi visio lapidis chrysoliti
And I saw, and behold there were four wheels by the cherubims: one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was to the sight like the chrysolite stone:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. = I:15-16. Устранена неясность I гл. на счет количества колес, о котором там так сказано, что есть возможность полагать, как и полагали некоторые толкователи, что было одно колесо; сравнение колес с топазом (“таршиш'ем”) пополнено определением “камень” к последнему; но опущено, как расположено было каждое колесо по отношению к своему херувиму (что оно находилось сразу у всех четырех лиц его, - замечание, опущенное может быть из-за трудности его для понимания и мнимой несообразности) и что колеса были топазовые не только по виду, но и по устройству (замечание, тоже не сразу ясное и опускаемое, как и предыдущее, LXX в I гл.).
Adam Clarke: Commentary on the Bible - 1831
10:9: The color of a beryl stone - אבן תרשיש eben Tarshish, "the stone of Tarshish." The Vulgate translates it chrysolith; Symmachus, the jacinct; the Septuagint, the carbuncle. In the parallel place, Eze 1:16, it is כעין תרשיש keeyn Tarshish, "like the eye of Tarshish;" i.e., the color of tarshish, or the stone so called, which the Vulgate translates visio maris, "like the sea," i.e., azure. The beryl is a gem of a green color, passing from one side into blue, on the other side into yellow. The chrysolith is also green, what is called pistachio green; but the chrysolith of the ancients was our topaz, which is of a fine wine yellow. The beryl, or chrysolith, is most likely what is here meant by tarshish. One name among the ancients served for several kinds of gems that were nearly of the same color. The moderns go more by chemical characters than by color.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: behold: Eze 1:15-17
as the: Dan 10:6; Rev 21:20
a beryl: Tarshish is generally rendered by the LXX and the Vulgate the chrysolite, so called by the ancients (from χρυσος (χρψσος) [Strong's G5557], gold, and λιθος [Strong's G3037], a stone), because of its fine gold yellow colour. It is now called by the moderns the topaz; is a very beautiful and valuable gem in its pure and perfect state, though very rarely found so; and the finer pieces of it are in hardness second only to the diamond. The Vulgate, however, in Eze 1:16, renders, quasi visio maris "as the appearance of the seas," i. e., azure; and Dr. Geddes (on Exo 28:10) says, that, with Abarbanel, he believes the beryl to be intended. It is a pellucid gem, called by our lapidaries, aqua marina of a sea or bluish green colour, found in the East Indies and about the gold mines of Peru. The genuine beryl never receives any other mixture of colour; and in its perfect state approaches the hardness of garnet.
Carl Friedrich Keil and Franz Delitzsch
10:9
The Glory of the Lord Forsakes the Temple
Ezek 10:9. And I saw, and behold four wheels by the side of the cherubim, one wheel by the side of every cherub, and the appearance of the wheels was like the look of a chrysolith stone. Ezek 10:10. And as for their appearance, they had all four one form, as if one wheel were in the midst of the other. Ezek 10:11. When they went, they went to their four sides; they did not turn in going; for to the place to which the head was directed, to that they went; they did not turn in their going. Ezek 10:12. And their whole body, and their back, and their hands, and their wings, and wheels, were full of eyes round about: by all four their wheels. Ezek 10:13. To the wheels, to them was called, "whirl!" in my hearing. Ezek 10:14. And every one had four faces; the face of the first was the face of the cherub, the face of the second a man's face, and the third a lion's face, and the fourth an eagle's face. Ezek 10:15. And the cherubim ascended. This was the being which I saw by the river Chebar. Ezek 10:16. And when the cherubim went, the wheels went by them; and when the cherubim raised their wings to ascend from the earth, the wheels also did not turn from their side. Ezek 10:17. When those stood, they stood; and when those ascended, they ascended with them; for the spirit of the being was in them. Ezek 10:18.; And the glory of Jehovah went out from the threshold of the house, and stood above the cherubim. Ezek 10:19. And the cherubim raised their wings, and ascended from the earth before my eyes on their going out, and the wheels beside them; and they stopped at the entrance of the eastern gate of the house of Jehovah; and the glory of the God of Israel was above them. Ezek 10:20. This was the being which I saw under the God of Israel by the river Chebar, and I perceived that they were cherubim. Ezek 10:21. Every one had four faces, each and every one four wings, and something like a man's hands under their wings. Ezek 10:22. And as for the likeness of their faces, they were the faces which I had seen by the river Chebar, their appearance and they themselves. They went every one according to its face. - With the words "I saw, and behold," a new feature in the vision is introduced. The description of the appearance of the cherubim in these verses coincides for the most part verbatim with the account of the theophany in Ezekiel 1. It differs from this, however, not only in the altered arrangement of the several features, and in the introduction of certain points which serve to complete the former account; but still more in the insertion of a number of narrative sentence, which show that we have not merely a repetition of the first chapter here. On the contrary, Ezekiel is now describing the moving of the appearance of the glory of Jehovah from the inner court or porch of the temple to the outer entrance of the eastern gate of the outer court; in other words, the departure of the gracious presence of the Lord from the temple: and in order to point out more distinctly the importance and meaning of this event, he depicts once more the leading features of the theophany itself. The narrative sentences are found in Ezek 10:13, Ezek 10:15, Ezek 10:18, and Ezek 10:19. In Ezek 10:13 we have the exclamation addressed to the wheels by the side of the cherubim to set themselves in motion; in Ezek 10:15, the statement that the cherubim ascended; and in Ezek 10:18 and Ezek 10:19, the account of the departure of the glory of the Lord from the inner portion of the temple. To this we may add the repeated remark, that the appearance was the same as that which the prophet had seen by the river Chebar (Ezek 10:15, Ezek 10:20, Ezek 10:22). To bring clearly out to view both the independence of these divine manifestations and their significance to Israel, Ezekiel repeats the leading features of the former description; but while doing this, he either makes them subordinate to the thoughts expressed in the narrative sentences, or places them first as introductory to these, or lets them follow as explanatory. Thus, for example, the description of the wheels, and of the manner in which they moved (Ezek 10:9-12), serves both to introduce and explain the call to the wheels to set themselves in motion. The description of the wheels in Ezek 10:9-11 harmonizes with Ezek 1:16 and Ezek 1:17, with this exception, however, that certain points are given with greater exactness here; such, for example, as the statement that the movements of the wheels were so regulated, that in whichever direction the front one turned, the other did the same. הראשׁ, the head, is not the head-wheel, or the wheel which was always the first to move, but the front one, which originated the motion, drawing the others after it and determining their direction. For Ezek 10:12 and the fact that the wheels were covered with eyes, see Ezek 1:18. In Ezek 10:12 we have the important addition, that the whole of the body and back, as well as the hands and wings, of the cherubim were full of eyes. There is all the less reason to question this addition, or remove it (as Hitzig does) by an arbitrary erasure, inasmuch as the statement itself is apparently in perfect harmony with the whole procedure; and the significance possessed by the eyes in relation to the wheels was not only appropriate in the case of the cherubim, but necessarily to be assumed in such a connection. The fact that the suffixes in בּשׂרם, גּבּהם, etc., refer to the cherubim, is obvious enough, if we consider that the wheels to which immediate reference is made were by the side of the cherubim (Ezek 10:9), and that the cherubim formed the principal feature in the whole of the vision.
Ezek 10:13 does not point back to Ezek 10:2, and bring the description of the wheel-work to a close, as Hitzig supposes. This assumption, by which the meaning of the whole description has been obscured, is based upon the untenable rendering, "and the wheels they named before my ears whirl" (J. D. Mich., Ros., etc.). Hvernick has already pointed out the objection to this, namely, that with such a rendering בּאזני forms an unmeaning addition; whereas it is precisely this addition which shows that קרא is used here in the sense of addressing, calling, and not of naming. One called to the wheels הגּלגּל, whirl; i.e., they were to verify their name galgal, viz., to revolve or whirl, to set themselves in motion by revolving. This is the explanation given by Theodoret: ἀνακυκλεῖσθαι καὶ ἀνακινεῖσθαι προσετάχθησαν. These words therefore gave the signal for their departure, and accordingly the rising up of the cherubim is related in Ezek 10:15. Ezek 10:14 prepares the way for their ascent by mentioning the four faces of each cherub; and this is still further expanded in Ezek 10:16 and Ezek 10:17, by the statement that the wheels moved according to the movements of the cherubim. לאחד without an article is used distributively (every one), as in Ezek 1:6 and Ezek 1:10. The fact that in the description which follows only one face of each of the four cherubs is given, is not at variance with Ezek 1:10, according to which every one of the cherubs had the four faces named. It was not Ezekiel's intention to mention all the faces of each cherub here, as he had done before; but he regarded it as sufficient in the case of each cherub to mention simply the one face, which was turned toward him. The only striking feature which still remains is the statement that the face of the one, i.e., of the first, was the face of the cherub instead of the face of an ox (cf. Ezek 1:10), since the faces of the man, the lion, and the eagle were also cherubs' faces. We may, no doubt, get rid of the difficulty by altering the text, but this will not solve it; for it would still remain inexplicable how הכּרוּב could have grown out of שׁור by a copyist's error; and still more, how such an error, which might have been so easily seen and corrected, could have been not only perpetuated, but generally adopted. Moreover, we have the article in הכּרוּב, which would also be inexplicable if the word had originated in an oversight, and which gives us precisely the index required to the correct solution of the difficulty, showing as it does that it was not merely a cherub's face, but the face of the cherub, so that the allusion is to one particular cherub, who was either well known from what had gone before, or occupied a more prominent position than the rest. Such a cherub is the one mentioned in Ezek 10:7, who had taken the coals from the fire between the wheels, and stood nearest to Ezekiel. There did not appear to be any necessity to describe his face more exactly, as it could be easily seen from a comparison with Ezek 1:10. - In Ezek 10:15, the fact that the cherubim arose to depart from their place is followed by the remark that the cherubic figure was the being (החיּה, singular, as in Ezek 1:22) which Ezekiel saw by the Chaboras, because it was a matter of importance that the identity of the two theophanies should be established as a help to the correct understanding of their real signification. But before the departure of the theophany from the temple is related, there follows in Ezek 10:16 and Ezek 10:17 a repetition of the circumstantial description of the harmonious movements of the wheels and the cherubim (cf. Ezek 1:19-21); and then, in Ezek 10:18, the statement which had such practical significance, that the glory of the Lord departed from the threshold of the temple, and resumed the throne above the cherubim; and lastly, the account in Ezek 10:19, that the glory of the God of Israel, seated upon this throne, took up its position at the entrance of the eastern gate of the temple. The entrance of this gate is not the gate of the temple, but the outer side of the eastern gate of the outer court, which formed the principal entrance to the whole of the temple-space. The expression "God of Israel" instead of "Jehovah" is significant, and is used to intimate that God, as the covenant God, withdrew His gracious presence from the people of Israel by this departure from the temple; not, indeed, from the whole of the covenant nation, but from the rebellious Israel which dwelt in Jerusalem and Judah; for the same glory of God which left the temple in the vision before the eyes of Ezekiel had appeared to the prophet by the river Chebar, and by calling him to be the prophet for Israel, had shown Himself to be the God who kept His covenant, and proved that, by the judgment upon the corrupt generation, He simply desired to exterminate its ungodly nature, and create for Himself a new and holy people. This is the meaning of the remark which is repeated in Ezek 10:20-22, that the apparition which left the temple was the same being as Ezekiel had seen by the Chaboras, and that he recognised the beings under the throne as cherubim.
Geneva 1599
10:9 And when I looked, behold the four wheels by the cherubim, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels [was] as the colour of a (e) beryl stone.
(e) Read (Ezek 1:16).
John Gill
10:9 And when I looked, behold, the four wheels by the cherubim,.... The churches by the ministers: of these "wheels", and why the churches are so called, and of their number "four", and their situation "by" the cherubim; see Gill on Ezek 1:15;
one wheel by one cherub, and another wheel by another cherub: a minister to a church; every church has its own pastor, elder, or overseer, by it, and over it:
and the appearance of the wheels was as the colour of a beryl stone; a precious stone of a sea green; See Gill on Ezek 1:16. The Targum renders it in general, "a precious stone"; the Septuagint version, "a carbuncle"; and the Vulgate Latin version, "a chrysolite".
John Wesley
10:9 Looked - Attentively viewed. Beryl stone - Of sea - green.
Robert Jamieson, A. R. Fausset and David Brown
10:9 wheels--(See on Ezek 1:15-16). The things which, from Ezek 10:8 to the end of the chapter, are repeated from the first chapter are expressed more decidedly, now that he gets a nearer view: the words "as it were," and "as if," so often occurring in the first chapter, are therefore mostly omitted. The "wheels" express the manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to another and everywhere can preserve it; a truth calculated to alarm the people in Jerusalem and to console the exiles [POLANUS].
10:1010:10: Եւ տեսիլ նոցա եւ նմանութիւն չորեցունց, որպէս զի իցէ տեսանել անիւ ընդ մէջ անուոյ[12417]։ [12417] Բազումք. Անիւ ՚ի մէջ անուոյ։
10 Չորս անիւների տեսքն էլ այնպիսին էր, որ կարծես մի անիւը միւսի մէջ անցած լինէր:
10 Անոնց չորսին երեւոյթն ալ նոյնն էին, որպէս թէ անիւ անիւի մէջ անցած ըլլար։
Եւ տեսիլ նոցա [169]եւ նմանութիւն`` չորեցունց` որպէս զի իցէ [170]տեսանել անիւ ի մէջ անուոյ:

10:10: Եւ տեսիլ նոցա եւ նմանութիւն չորեցունց, որպէս զի իցէ տեսանել անիւ ընդ մէջ անուոյ[12417]։
[12417] Բազումք. Անիւ ՚ի մէջ անուոյ։
10 Չորս անիւների տեսքն էլ այնպիսին էր, որ կարծես մի անիւը միւսի մէջ անցած լինէր:
10 Անոնց չորսին երեւոյթն ալ նոյնն էին, որպէս թէ անիւ անիւի մէջ անցած ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 И по виду все четыре сходны, как будто бы колесо находилось в колесе.
10:10 καὶ και and; even ἡ ο the ὄψις οψις sight; face αὐτῶν αυτος he; him ὁμοίωμα ομοιωμα likeness ἓν εις.1 one; unit τοῖς ο the τέσσαρσιν τεσσαρες four ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once ᾖ ειμι be τροχὸς τροχος wheel ἐν εν in μέσῳ μεσος in the midst; in the middle τροχοῦ τροχος wheel
10:10 וּ û וְ and מַ֨רְאֵיהֶ֔ם mˌarʔêhˈem מַרְאֶה sight דְּמ֥וּת dᵊmˌûṯ דְּמוּת likeness אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to אַרְבַּעְתָּ֑ם ʔarbaʕtˈām אַרְבַּע four כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be הָ hā הַ the אֹופַ֖ן ʔôfˌan אֹופַן wheel בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הָ hā הַ the אֹופָֽן׃ ʔôfˈān אֹופַן wheel
10:10. et aspectus earum similitudo una quattuor quasi sit rota in medio rotaeAnd as to their appearance, all four were alike: as if a wheel were in the midst of a wheel.
10. And as for their appearance, they four had one likeness, as if a wheel had been within a wheel.
And [as for] their appearances, they four had one likeness, as if a wheel had been in the midst of a wheel:

10:10 И по виду все четыре сходны, как будто бы колесо находилось в колесе.
10:10
καὶ και and; even
ο the
ὄψις οψις sight; face
αὐτῶν αυτος he; him
ὁμοίωμα ομοιωμα likeness
ἓν εις.1 one; unit
τοῖς ο the
τέσσαρσιν τεσσαρες four
ὃν ος who; what
τρόπον τροπος manner; by means
ὅταν οταν when; once
ειμι be
τροχὸς τροχος wheel
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τροχοῦ τροχος wheel
10:10
וּ û וְ and
מַ֨רְאֵיהֶ֔ם mˌarʔêhˈem מַרְאֶה sight
דְּמ֥וּת dᵊmˌûṯ דְּמוּת likeness
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
אַרְבַּעְתָּ֑ם ʔarbaʕtˈām אַרְבַּע four
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יִהְיֶ֥ה yihyˌeh היה be
הָ הַ the
אֹופַ֖ן ʔôfˌan אֹופַן wheel
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הָ הַ the
אֹופָֽן׃ ʔôfˈān אֹופַן wheel
10:10. et aspectus earum similitudo una quattuor quasi sit rota in medio rotae
And as to their appearance, all four were alike: as if a wheel were in the midst of a wheel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. I:17bс. Опущено понятие устройства.
Adam Clarke: Commentary on the Bible - 1831
10:10: A wheel had been in the midst of a wheel - It is difficult to comprehend this description. It is generally supposed to mean one wheel within another, cutting each other at right angles. This, in my opinion, will not account for the motions attributed to these wheels; nor can I see how, on this supposition, they could have any motion; for if one was moved on its axis, the other must be dragged contrary to its axis. I have conjectured it rather to mean a wheel within a wheel, or a wheel with two rims, working on the same axis. See on Eze 1:16-18 (note). It is however no matter of faith; and the reader may judge as he thinks proper. For other matters relative to this chariot, wheels, cherubim, wings, etc., I must refer to the notes on the first chapter. And perhaps from the whole of this vision and its difficulties, he will see the propriety of the council of rabbins ordering Rabbi Ananias three hundred barrels of oil to light his lamp during the time it would be necessary for him to employ in explaining this one vision.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: Eze 1:16; Psa 36:6, Psa 97:2, Psa 104:24; Rom 11:33
John Gill
10:10 And as for their appearances, they four had one likeness,.... They were exactly like one another; they were all composed of the same matter, had all the colour of a beryl stone, were all in the same form of a wheel; and in matter, form, and shape, entirely tallied and agreed one with another, as true Gospel churches do: See Gill on Ezek 1:16;
as if a wheel had been in the midst of a wheel: not included in one another, but were formed in a cross or transverse way; See Gill on Ezek 1:16.
John Wesley
10:10 They - The wheels. This intimates the references of providence to each other, and their dependences on each other: and the joint tendency of all to one common end, while their motions appear to us intricate and perplexed, yea, seemingly contrary.
Robert Jamieson, A. R. Fausset and David Brown
10:10 four had one likeness--In the wonderful variety of God's works there is the greatest harmony:--
"In human works, though labored on with pain,
One thousand movements scarce one purpose gain;
In God's one single doth its end produce,
Yet serves to second, too, some other use.
(See on Ezek 1:16).
wheel . . . in . . . a wheel--cutting one another at fight angles, so that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher.
10:1110:11: Եւ ՚ի գնալն իւրեանց՝ ՚ի չորեսի՛ն կողմանս իւրեանց գնային, եւ յետս ընդդէմ ո՛չ դառնային. զի յոր կողմն հայէր մի առաջն, զհետ նորա երթային եւ յետս ընդդէմ ո՛չ դառնային։
11 Եւ երբ դրանք շարժւում էին, չորս կողմերից մէկի ուղղութեամբ էին ընթանում ու յետ շուռ չէին գալիս, որովհետեւ դէպի առաջ ո՛ր կողմ որ նայում էր գլուխը՝ նրա յետեւից էին ընթանում եւ միւսները ու յետ շուռ չէին գալիս:
11 Գացած ատեննին իրենց չորս կողմերուն վրայ կ’երթային, աջ կամ ձախ կողմը չէին դառնար, վասն զի ո՛ր կողմը որ գլուխը կը նայէր, անոր ետեւէն կ’երթային։ Գացած ատեննին չէին դառնար։
Եւ ի գնալն իւրեանց` ի չորեսին կողմանս իւրեանց գնային, եւ յետս ընդդէմ ոչ դառնային, զի յոր կողմն հայէր մի առաջն, զհետ նորա երթային եւ յետս ընդդէմ ոչ դառնային:

10:11: Եւ ՚ի գնալն իւրեանց՝ ՚ի չորեսի՛ն կողմանս իւրեանց գնային, եւ յետս ընդդէմ ո՛չ դառնային. զի յոր կողմն հայէր մի առաջն, զհետ նորա երթային եւ յետս ընդդէմ ո՛չ դառնային։
11 Եւ երբ դրանք շարժւում էին, չորս կողմերից մէկի ուղղութեամբ էին ընթանում ու յետ շուռ չէին գալիս, որովհետեւ դէպի առաջ ո՛ր կողմ որ նայում էր գլուխը՝ նրա յետեւից էին ընթանում եւ միւսները ու յետ շուռ չէին գալիս:
11 Գացած ատեննին իրենց չորս կողմերուն վրայ կ’երթային, աջ կամ ձախ կողմը չէին դառնար, վասն զի ո՛ր կողմը որ գլուխը կը նայէր, անոր ետեւէն կ’երթային։ Գացած ատեննին չէին դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 Когда шли они, то шли на четыре свои стороны; во время шествия своего не оборачивались, но к тому месту, куда обращена была голова, и они туда шли; во время шествия своего не оборачивались.
10:11 ἐν εν in τῷ ο the πορεύεσθαι πορευομαι travel; go αὐτὰ αυτος he; him εἰς εις into; for τὰ ο the τέσσαρα τεσσαρες four μέρη μερος part; in particular αὐτῶν αυτος he; him ἐπορεύοντο πορευομαι travel; go οὐκ ου not ἐπέστρεφον επιστρεφω turn around; return ἐν εν in τῷ ο the πορεύεσθαι πορευομαι travel; go αὐτά αυτος he; him ὅτι οτι since; that εἰς εις into; for ὃν ος who; what ἂν αν perhaps; ever τόπον τοπος place; locality ἐπέβλεψεν επιβλεπω look on ἡ ο the ἀρχὴ αρχη origin; beginning ἡ ο the μία εις.1 one; unit ἐπορεύοντο πορευομαι travel; go καὶ και and; even οὐκ ου not ἐπέστρεφον επιστρεφω turn around; return ἐν εν in τῷ ο the πορεύεσθαι πορευομαι travel; go αὐτά αυτος he; him
10:11 בְּ bᵊ בְּ in לֶכְתָּ֗ם leḵtˈām הלך walk אֶל־ ʔel- אֶל to אַרְבַּ֤עַת ʔarbˈaʕaṯ אַרְבַּע four רִבְעֵיהֶם֙ rivʕêhˌem רֶבַע fourth part יֵלֵ֔כוּ yēlˈēḵû הלך walk לֹ֥א lˌō לֹא not יִסַּ֖בּוּ yissˌabbû סבב turn בְּ bᵊ בְּ in לֶכְתָּ֑ם leḵtˈām הלך walk כִּ֣י kˈî כִּי that הַ ha הַ the מָּקֹ֞ום mmāqˈôm מָקֹום place אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִפְנֶ֤ה yifnˈeh פנה turn הָ hā הַ the רֹאשׁ֙ rōš רֹאשׁ head אַחֲרָ֣יו ʔaḥᵃrˈāʸw אַחַר after יֵלֵ֔כוּ yēlˈēḵû הלך walk לֹ֥א lˌō לֹא not יִסַּ֖בּוּ yissˌabbû סבב turn בְּ bᵊ בְּ in לֶכְתָּֽם׃ leḵtˈām הלך walk
10:11. cumque ambularent in quattuor partes gradiebantur non revertebantur ambulantes sed ad locum ad quem ire declinabat quae prima erat sequebantur et ceterae nec convertebanturAnd when they went, they went by four ways: and they turned not when they went: but to the place whither they first turned, the rest also followed, and did not turn back.
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.
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:

10:11 Когда шли они, то шли на четыре свои стороны; во время шествия своего не оборачивались, но к тому месту, куда обращена была голова, и они туда шли; во время шествия своего не оборачивались.
10:11
ἐν εν in
τῷ ο the
πορεύεσθαι πορευομαι travel; go
αὐτὰ αυτος he; him
εἰς εις into; for
τὰ ο the
τέσσαρα τεσσαρες four
μέρη μερος part; in particular
αὐτῶν αυτος he; him
ἐπορεύοντο πορευομαι travel; go
οὐκ ου not
ἐπέστρεφον επιστρεφω turn around; return
ἐν εν in
τῷ ο the
πορεύεσθαι πορευομαι travel; go
αὐτά αυτος he; him
ὅτι οτι since; that
εἰς εις into; for
ὃν ος who; what
ἂν αν perhaps; ever
τόπον τοπος place; locality
ἐπέβλεψεν επιβλεπω look on
ο the
ἀρχὴ αρχη origin; beginning
ο the
μία εις.1 one; unit
ἐπορεύοντο πορευομαι travel; go
καὶ και and; even
οὐκ ου not
ἐπέστρεφον επιστρεφω turn around; return
ἐν εν in
τῷ ο the
πορεύεσθαι πορευομαι travel; go
αὐτά αυτος he; him
10:11
בְּ bᵊ בְּ in
לֶכְתָּ֗ם leḵtˈām הלך walk
אֶל־ ʔel- אֶל to
אַרְבַּ֤עַת ʔarbˈaʕaṯ אַרְבַּע four
רִבְעֵיהֶם֙ rivʕêhˌem רֶבַע fourth part
יֵלֵ֔כוּ yēlˈēḵû הלך walk
לֹ֥א lˌō לֹא not
יִסַּ֖בּוּ yissˌabbû סבב turn
בְּ bᵊ בְּ in
לֶכְתָּ֑ם leḵtˈām הלך walk
כִּ֣י kˈî כִּי that
הַ ha הַ the
מָּקֹ֞ום mmāqˈôm מָקֹום place
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִפְנֶ֤ה yifnˈeh פנה turn
הָ הַ the
רֹאשׁ֙ rōš רֹאשׁ head
אַחֲרָ֣יו ʔaḥᵃrˈāʸw אַחַר after
יֵלֵ֔כוּ yēlˈēḵû הלך walk
לֹ֥א lˌō לֹא not
יִסַּ֖בּוּ yissˌabbû סבב turn
בְּ bᵊ בְּ in
לֶכְתָּֽם׃ leḵtˈām הלך walk
10:11. cumque ambularent in quattuor partes gradiebantur non revertebantur ambulantes sed ad locum ad quem ire declinabat quae prima erat sequebantur et ceterae nec convertebantur
And when they went, they went by four ways: and they turned not when they went: but to the place whither they first turned, the rest also followed, and did not turn back.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11а. = I:17. Но вторая половина стиха заключает прибавку к данным I гл.: колеса катились туда, “куда обращена была голова”, чья? конечно животного, подле которого стояло каждое колесо; но под головой может разуметься и переднее (ср. Иов XXIX:25; 1: Цар XIII:17: по евр. т.), главное (в данную минуту) колесо или перед всего явления; так, кажется, и LXX своим: “на неже аще место зряше начало едино, идяху”. В конце стиха повторено замечание его середины о неповорачивании колес; это с такою буквальностью повторенное выражение дает в настоящей связи другую мысль, чем в первом его месте: странно было, что, хотя колеса своими сторонами могли идти и направо, и налево, и назад, они все двигались вперед, как бы увлекаемый передним колесом.
Albert Barnes: Notes on the Bible - 1834
10:11: The head - Either "the leading wheel which the others followed," or more probably, the head of a cherub (one for all), the description passing from the wheels to the cherubim Eze 10:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: they went upon: Eze 10:22, Eze 1:17
whither: Eze 1:20; Mat 8:8-10
Geneva 1599
10:11 When they went, they went upon their four sides; they turned not as they went, but to the place where the head looked they followed it; they (f) turned not as they went.
(f) Until they had executed God's judgments.
John Gill
10:11 When they went, they went upon their four sides,.... Which four sides they had, by being made in the transverse way before mentioned; just as the New Jerusalem church state is said to be foursquare, Rev_ 21:16; and this may denote the uniformity of Gospel churches in every state and condition, prosperous and adverse; and the constancy of their walk, conduct, and conversation:
they turned not as they went: neither to the right hand or the left, but went on in the path of faith and duty, keeping close to the word of God, and keeping up a conversation, discipline, and worship, according to it:
but to the place where the head looked they, followed it; meaning either the rulers, guides, and governors of churches, pastors and elders; whose faith and conversation are followed by the members: or rather Christ himself, the head of the church, who is to be followed whithersoever he goes or directs: unless by the head is meant the same as the spirit, Ezek 1:20; the Spirit of God, by whom the true members of Gospel churches are led, and after whom they walk. The Targum is,
"the place to which the first turned (or looked), after it they went;''
that is, the first of the wheels; and so may signify that the primitive churches are the pattern after which all the churches in after ages are to go;
they turned not as they went; this is repeated partly for the confirmation of it; and partly to excite attention to it, as being worthy of observation; See Gill on Ezek 1:17.
John Wesley
10:11 When - The wheels moved by the cherubim, or that spirit of life, which moved the living creatures. They went - They were so framed, that they could move on all four sides without the difficulty and delay of turning. Head - Of the living creatures.
Robert Jamieson, A. R. Fausset and David Brown
10:11 (See on Ezek 1:17).
turned not--without accomplishing their course (Is 55:11) [GROTIUS]. Rather, "they moved straight on without turning" (so Ezek 1:9). Having a face towards each of the four quarters, they needed not to turn around when changing their direction.
whither . . . head looked--that is, "whither the head" of the animal cherub-form, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret divine impulse of the cherubim themselves.
10:1210:12: Եւ ամենայն մարմինք իւրեանց, եւ ձեռք, եւ թեւք նոցա, եւ անիւք, լի՛ էին աչօք՝ շուրջ զչորեքումբք անուովք նոցա։
12 Եւ նրանց բոլորի մարմինները՝ թէ՛ ձեռքերը, թէ՛ թեւերը, ինչպէս նաեւ անիւները, չորս կողմից լիքն էին աչքերով:
12 Անոնց մարմինը, կռնակներն ու ձեռքերն ու թեւերը եւ անիւները, այսինքն այն չորսին անիւները, ամէն կողմէ աչքերով լեցուն էին։
Եւ ամենայն մարմինք իւրեանց եւ[171] ձեռք եւ թեւք նոցա եւ անիւք լի էին աչօք` շուրջ զչորեքումբք անուովք նոցա:

10:12: Եւ ամենայն մարմինք իւրեանց, եւ ձեռք, եւ թեւք նոցա, եւ անիւք, լի՛ էին աչօք՝ շուրջ զչորեքումբք անուովք նոցա։
12 Եւ նրանց բոլորի մարմինները՝ թէ՛ ձեռքերը, թէ՛ թեւերը, ինչպէս նաեւ անիւները, չորս կողմից լիքն էին աչքերով:
12 Անոնց մարմինը, կռնակներն ու ձեռքերն ու թեւերը եւ անիւները, այսինքն այն չորսին անիւները, ամէն կողմէ աչքերով լեցուն էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 И все тело их, и спина их, и руки их, и крылья их, и колеса кругом были полны очей, все четыре колеса их.
10:12 καὶ και and; even οἱ ο the νῶτοι νωτος back αὐτῶν αυτος he; him καὶ και and; even αἱ ο the χεῖρες χειρ hand αὐτῶν αυτος he; him καὶ και and; even αἱ ο the πτέρυγες πτερυξ wing αὐτῶν αυτος he; him καὶ και and; even οἱ ο the τροχοὶ τροχος wheel πλήρεις πληρης full ὀφθαλμῶν οφθαλμος eye; sight κυκλόθεν κυκλοθεν circling; from all around τοῖς ο the τέσσαρσιν τεσσαρες four τροχοῖς τροχος wheel αὐτῶν αυτος he; him
10:12 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּשָׂרָם֙ bᵊśārˌām בָּשָׂר flesh וְ wᵊ וְ and גַבֵּהֶ֔ם ḡabbēhˈem גַּב curve וִֽ wˈi וְ and ידֵיהֶ֖ם yḏêhˌem יָד hand וְ wᵊ וְ and כַנְפֵיהֶ֑ם ḵanᵊfêhˈem כָּנָף wing וְ wᵊ וְ and הָ hā הַ the אֹֽופַנִּ֗ים ʔˈôfannˈîm אֹופַן wheel מְלֵאִ֤ים mᵊlēʔˈîm מלא be full עֵינַ֨יִם֙ ʕênˈayim עַיִן eye סָבִ֔יב sāvˈîv סָבִיב surrounding לְ lᵊ לְ to אַרְבַּעְתָּ֖ם ʔarbaʕtˌām אַרְבַּע four אֹופַנֵּיהֶֽם׃ ʔôfannêhˈem אֹופַן wheel
10:12. et omne corpus earum et colla et manus et pinnae et circuli plena erant oculis in circuitu quattuor rotarumAnd their whole body, and their necks, and their hands, and their wings, and the circles were full of eyes, round about the four wheels.
12. And their whole body, and their backs, and their hands, and their wings, and the wheels, were full of eyes round about, the wheels that they four had.
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:

10:12 И все тело их, и спина их, и руки их, и крылья их, и колеса кругом были полны очей, все четыре колеса их.
10:12
καὶ και and; even
οἱ ο the
νῶτοι νωτος back
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
χεῖρες χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
αἱ ο the
πτέρυγες πτερυξ wing
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
τροχοὶ τροχος wheel
πλήρεις πληρης full
ὀφθαλμῶν οφθαλμος eye; sight
κυκλόθεν κυκλοθεν circling; from all around
τοῖς ο the
τέσσαρσιν τεσσαρες four
τροχοῖς τροχος wheel
αὐτῶν αυτος he; him
10:12
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּשָׂרָם֙ bᵊśārˌām בָּשָׂר flesh
וְ wᵊ וְ and
גַבֵּהֶ֔ם ḡabbēhˈem גַּב curve
וִֽ wˈi וְ and
ידֵיהֶ֖ם yḏêhˌem יָד hand
וְ wᵊ וְ and
כַנְפֵיהֶ֑ם ḵanᵊfêhˈem כָּנָף wing
וְ wᵊ וְ and
הָ הַ the
אֹֽופַנִּ֗ים ʔˈôfannˈîm אֹופַן wheel
מְלֵאִ֤ים mᵊlēʔˈîm מלא be full
עֵינַ֨יִם֙ ʕênˈayim עַיִן eye
סָבִ֔יב sāvˈîv סָבִיב surrounding
לְ lᵊ לְ to
אַרְבַּעְתָּ֖ם ʔarbaʕtˌām אַרְבַּע four
אֹופַנֵּיהֶֽם׃ ʔôfannêhˈem אֹופַן wheel
10:12. et omne corpus earum et colla et manus et pinnae et circuli plena erant oculis in circuitu quattuor rotarum
And their whole body, and their necks, and their hands, and their wings, and the circles were full of eyes, round about the four wheels.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Параллелен I:18, но, если текст здесь не поврежден, делает значительное добавление к нему: глазами усеяны были не только колеса, но и херувимы, каковыми и являются херувимы Апокалипсиса (IV:6). Как бы боясь, что читатель не представит себе во всей поразительности и ужасе этого явления, пророк подробно указывает, где были глаза на херувимах: ими было усеяно все тело их: даже такие части его, как спина, руки и крылья. Бросает тень сомнения на подлинность этого стиха то обстоятельство, что настоящий отдел главы посвящен описанию колес, и речь пророка едва ли могла перейти так вдруг и резко к херувимам, притом означив их одним местоимением. Посему блаж. Иероним, как раввины и другие толкователи, предлагает под исчисленными здесь частями тела разуметь метафорическое название частей колеса: тело - ступица колеса, спина - ободья, руки - спицы, крылья - обручи. Надо заметить притом, что еврейские названия всех этих частей колеса близки по начертанию к названиям перечисленных в настоящем стихе частей тела, и что этих частей как раз столько, сколько главных составных частей в колесе, по крайней мере сколько считалось их в то время, как это видно из 3: Цар VII:33; это последнее место, говорящее о колесах медных умывальников в Соломоновом храме, могло предноситься уму пророка, особенно если допустить, что самая идея колеса в его видении навеяна колесами умывальников. Так как названия частей колеса представляют очень малоупотребительные слова, то допускают, что они легко могли повредиться в тексте и замениться более знакомыми названиями частей тела. О символическом значении многоочитости см. объяснениие I:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: body: Heb. flesh
were: Eze 1:18; Rev 4:6, Rev 4:8
John Gill
10:12 And their whole body, and their backs, and their hands, and their wings,.... This is to be understood not of the wheels, to whom body or flesh, backs, hands, and wings, do not belong, but of the cherubim; and the sense is, that as the wheels were alike, and had one and the same form and appearance, so had the cherubim; they were exactly alike in their body, backs, hands, and wings; denoting the agreement between Gospel ministers, in their doctrine, work, and conversation:
and the wheels were full of eyes round about; that is, the rings or circles of the wheels, as in Ezek 1:18; signifying that churches consisted of enlightened persons, who had a sight of their sin and danger, and looked to Christ for salvation, and walked circumspectly, and watched over one another:
even the wheels that they four had: the wheels that belonged to the four living creatures or cherubim.
John Wesley
10:12 And - Now he describes both the cherubim and wheels as full of wisdom, and as governed by an excellent wisdom. The wheels - Which the four cherubim had to move, govern, and direct.
Robert Jamieson, A. R. Fausset and David Brown
10:12 body--literally, "flesh," because a body consists of flesh.
wheels . . . full of eyes--The description (Ezek 1:18) attributes eyes to the "wheels" alone; here there is added, on closer observation, that the cherubim themselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (compare 2Chron 16:9; Prov 15:3; Zech 4:10).
10:1310:13: Եւ անուոցն անուն՝ կոչեցաւ Գեղ գեղ, իմո՛վ իսկ լսելով[12418]։ [12418] Ոսկան. Եւ անուոցն կոչեցաւ Գեղգեղ։
13 Հէնց ինքս լսեցի, որ անիւներին դիւրաթաւալ անունն էին տալիս:
13 Անիւներուն համար լսեցի որ անոնց անուն դրուեցաւ «Մրրիկ*»
Եւ անուոցն անուն` կոչեցաւ [172]Գեղգեղ, իմով իսկ լսելով:

10:13: Եւ անուոցն անուն՝ կոչեցաւ Գեղ գեղ, իմո՛վ իսկ լսելով[12418]։
[12418] Ոսկան. Եւ անուոցն կոչեցաւ Գեղգեղ։
13 Հէնց ինքս լսեցի, որ անիւներին դիւրաթաւալ անունն էին տալիս:
13 Անիւներուն համար լսեցի որ անոնց անուն դրուեցաւ «Մրրիկ*»
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 К колесам сим, как я слышал, сказано было: > {Вихрь.}.
10:13 τοῖς ο the δὲ δε though; while τροχοῖς τροχος wheel τούτοις ουτος this; he ἐπεκλήθη επικαλεω invoke; nickname Γελγελ γελγελ hear μου μου of me; mine
10:13 לָ lā לְ to † הַ the אֹ֖ופַנִּ֑ים ʔˌôfannˈîm אֹופַן wheel לָהֶ֛ם lāhˈem לְ to קֹורָ֥א qôrˌā קרא call הַ ha הַ the גַּלְגַּ֖ל ggalgˌal גַּלְגַּל wheel בְּ bᵊ בְּ in אָזְנָֽי׃ ʔoznˈāy אֹזֶן ear
10:13. et rotas istas vocavit volubiles audiente meAnd these wheels he called voluble, in my hearing.
13. As for the wheels, they were called in my hearing, the whirling .
As for the wheels, it was cried unto them in my hearing, O wheel:

10:13 К колесам сим, как я слышал, сказано было: <<галгал>> {Вихрь.}.
10:13
τοῖς ο the
δὲ δε though; while
τροχοῖς τροχος wheel
τούτοις ουτος this; he
ἐπεκλήθη επικαλεω invoke; nickname
Γελγελ γελγελ hear
μου μου of me; mine
10:13
לָ לְ to
הַ the
אֹ֖ופַנִּ֑ים ʔˌôfannˈîm אֹופַן wheel
לָהֶ֛ם lāhˈem לְ to
קֹורָ֥א qôrˌā קרא call
הַ ha הַ the
גַּלְגַּ֖ל ggalgˌal גַּלְגַּל wheel
בְּ bᵊ בְּ in
אָזְנָֽי׃ ʔoznˈāy אֹזֶן ear
10:13. et rotas istas vocavit volubiles audiente me
And these wheels he called voluble, in my hearing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. “Как я слышал”, букв. “во уши мои”, как в IX:1, где и см. объяснение. - “Сказано было”. Повелевая архангелу взять углей между колесами, Бог называет их по 2: ст. в евр. т. “галгал”; так как это повеление слышал пророк, то может быть он и ссылается здесь на него; но все выражение производит такое впечатление, что колеса нарочито и торжественно были наименованы так, причем это знаменательное имя произнесено было громким голосом, “крикнуто”, евр. “вайикра”, слав. “воззвася”, - “Галгал”. Еврейское слово, оставленное без перевода, как и в гр.-слав.: “Гелгель”. Об этом названии колес видения можно сказать, прежде всего, что оно божественное, потому что от себя пророк нигде не называет их так, а обычным евр. словом для обозначения колес - офан; в этом отношении особенно знаменательно, что в одном и том же стихе 6, когда Бог говорить о колесах, они названы “галгал”, а когда пророк, - “офан”. Как название божественное, оно должно быть полно глубокого смысла и таинственности, почему древние переводчики боялись переводить его. “Галгал” употребляется не раз в Ветхом Завете в качестве названия для колеса, преимущественно в поэтическом языке: Еккл XII:6; Ис V:28; Иез XXIII:24; XXVI:10. Но это не единственное и не собственное значение этого слова; собственное его значение, кажется “вихрь”. В псалмах и у Исаии оно употребляется для обозначения одного явления природы: Ис XVII:13: “были гонимы как прах пред лицем ветра и как галгал (рус. пер. “пыль”, слав.: “прах колесный”) от вихря”; Пс LXXXII:14: “да будут яко коло (галгал), яко прах пред лицем ветра”. “В обоих местах указывается что-то подобное соломе, которое легко гонится ветром; а известно, что даже и теперь в смежных с Палестиною странах во время жатвы или немного после по дорогам и полям носятся гонимые ветром какие-то шары, довольно большие; это ничто иное, как высохшие растения, которые подхватываются бурею и в форме шара переносятся с большою быстротою по полям (Hebrans, цит. соч. 598). Посему галгал может означать вообще шарообразную форму: в Пс LXXVII:9: этим словом обозначается свод небесный (“глас грома твоего в колеси”). Употребленное самим Богом о колесах, названных ранее пророком просто “офаним”, слово “галгал” очевидно имеет целью ближе охарактеризовать эти колеса: они похожи были в своем движении на “галгал”, вихрь особого рода, получающий шарообразную форму. Отсюда не без основания заключают, что колесо в видении пророка Иезекииля имело шарообразную форму и что оно представляло собою небесную сферу. Кроме употребления “галгал” о комах соломы в псалмах и у Исаии, основанием для последнего служит значение слов “галгал” и “офан” в Талмуде. Первым словом там раз (Chag. III, 79) называется солнечный диск (саддукеи смеются над фарисеями, что они подвергают омовению и “галгал” солнца), а другой раз небесный свод (Petach 94: b); офанимами же в Талмуде называются мысленные круги на небесном своде: экватор, меридиан, зодиак, горизонта. Характер, сообщаемый колесам наименованием “галгал”, проливает свет на общее значение их в системе Иезекиилевых видений и на отношение их к главным деятелям этих видений - херувимам. Имея крылья, херувимы могли летать при помощи их; но по земле им приходилось уже не летать, а идти или бежать; если бы они передвижение по земле совершали на ногах должно было бы оказаться, что земля грубою вещественностью своею полагала препятствие шествовавшему по ней Господу; этого не могло быть, и вот херувимы снабжаются для передвижения по земле орудием, дающим возможность им совершать это передвижение с быстротою, не меньшею полета; таким орудием и являлись колеса при них. Обыкновенные колеса такой цели, конечно, не могли бы удовлетворить: нельзя представить себе такого колеса, которое двигалось бы с быстротою летающей птицы или ветра (которым неслось Ховарское видение I:4-6). Да если бы и возможны были такие колеса на них можно было бы лишь ехать с желаемою быстротою. Колеса же видения только находились подле животных и одним этим посредствовали их движение и сообщали ему нужную скорость. Как они могли делать это, и объясняет название их “галгал”. Так как “галгал” не что иное, как особый род вихря, то колеса видения должны были иметь немало общего с вихрем, если прямо и нарочито называются вихрем. Понятно, как они, находясь лишь подле животных, могли влиять на движению их: сильный вихрь поднимает и переносит по земле большие предметы. Летая с быстротою ветра на своих могучих крыльях, животные видения точно с такою же быстротою носились в вихре по земле.
Adam Clarke: Commentary on the Bible - 1831
10:13: As for the wheels, it was cried unto them - O wheel - Never was there a more unfortunate and unmeaning translation. The word הגלגל haggalgal, may signify, simply, the roller, or a chariot, or roll on, or the swift roller. And he clepide ilke wheelis volible, or turninge about. Old MS. Bible. Any of these will do: "and as to the wheels," לאופנים laophannim, "they were called in my hearing" הגלגל haggalgal, "the chariot." The gentleman who took for his text "O wheel!" and made God's decree of eternal predestination out of it, must have borrowed some of Rabbi Ananias's three hundred barrels of oil! But such working of God's word cannot be too severely reprehended.
As these wheels are supposed to represent Divine Providence, bringing about the designs of the Most thigh, how like is the above הגלגל haggalgal, taken as a verb, "roll on," to those words of Virgil in his Pollio: -
Talia saela, suis dixerunt, currite, fusis,
Concordes stabili fatorum numine Parcae.
"The Fates, when they this happy web have spun,
Shall bless the sacred clue, and bid it swiftly run."
Albert Barnes: Notes on the Bible - 1834
10:13: According to the marginal rendering the present verse refers back to Eze 10:2, Eze 10:6, and tells us that the name "galgal, a rolling thing" (compare Isa 17:13), was given to the wheels in the seer's hearing. But taking Eze 10:14 as a description, and reading Eze 10:15 immediately after Eze 10:13, the meaning is clear. In the hearing Of the seer a voice calls upon the wheels, and, obedient to the call, the cherubim are lifted up and the wheels roll on. The word "galgal" would be better rendered "chariot" instead of "wheel;" "chariot" representing very well the collection of "wheels."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: it was cried: etc. or, they were called in my hearing, Wheel, or Galgal. Eze 10:13
John Gill
10:13 As for the wheels, it was cried to them in my hearing,.... Or they were called, as the prophet heard in the vision, by the following name:
O wheel, or, "the wheel": for though there are several particular churches, yet they make up but one general assembly and Church of the firstborn, written in heaven; and will be all together in their perfect state, signified by the round form of the wheel; See Gill on Ezek 1:15.
John Wesley
10:13 The wheels - As to their frame and motion. It was cried - Still there was one who guided, as by vocal direction. Unto them - To each of them.
Robert Jamieson, A. R. Fausset and David Brown
10:13 O wheel--rather, "they were called, whirling," that is, they were most rapid in their revolutions [MAURER]; or, better, "It was cried unto them, The whirling" [FAIRBAIRN]. Galgal here used for "wheel," is different from ophan, the simple word for "wheel." Galgal is the whole wheelwork machinery with its whirlwind-like rotation. Their being so addressed is in order to call them immediately to put themselves in rapid motion.
10:1410:14: Եւ չորք դէմք միոյ. դէմք միոյն՝ դէմք եզին. դէմք երկրորդին՝ դէմք մարդոյ. եւ դէմք երրորդին՝ դէմք առիւծու. եւ դէմք չորրորդին՝ դէմք արծուոյ[12419]։ [12419] Բազումք. Դէմք միոյն դէմք քրոբէի, եւ դէմք երկ՛՛։
14 Եւ քերովբէներից ամէն մէկը չորս դէմք ունէր. մէկը քերովբէի դէմք էր, երկրորդը՝ մարդու, երրորդը՝ առիւծի, իսկ չորրորդը՝ արծուի:
14 Եւ ամէն մէկը չորս երես ունէր։ Առաջին երեսը քերովբէի երես էր, երկրորդը՝ մարդու երես էր, երրորդը՝ առիւծի երես էր, չորրորդը՝ արծիւի երես էր։
Եւ չորք դէմք միոյ. դէմք միոյն` դէմք քերովբէի, եւ դէմք երկրորդին` դէմք մարդոյ, եւ դէմք երրորդին` դէմք առիւծու, եւ դէմք չորրորդին` դէմք արծուոյ:

10:14: Եւ չորք դէմք միոյ. դէմք միոյն՝ դէմք եզին. դէմք երկրորդին՝ դէմք մարդոյ. եւ դէմք երրորդին՝ դէմք առիւծու. եւ դէմք չորրորդին՝ դէմք արծուոյ[12419]։
[12419] Բազումք. Դէմք միոյն դէմք քրոբէի, եւ դէմք երկ՛՛։
14 Եւ քերովբէներից ամէն մէկը չորս դէմք ունէր. մէկը քերովբէի դէմք էր, երկրորդը՝ մարդու, երրորդը՝ առիւծի, իսկ չորրորդը՝ արծուի:
14 Եւ ամէն մէկը չորս երես ունէր։ Առաջին երեսը քերովբէի երես էր, երկրորդը՝ մարդու երես էր, երրորդը՝ առիւծի երես էր, չորրորդը՝ արծիւի երես էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 И у каждого {из} животных четыре лица: первое лице лице херувимово, второе лице лице человеческое, третье лице львиное и четвертое лице орлиное.
10:15 καὶ και and; even ἦραν αιρω lift; remove τὰ ο the χερουβιν χερουβ cherubim τοῦτο ουτος this; he τὸ ο the ζῷον ζωον animal ὃ ος who; what εἶδον οραω view; see ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ Chobar; Khovar
10:14 וְ wᵊ וְ and אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four פָנִ֖ים fānˌîm פָּנֶה face לְ lᵊ לְ to אֶחָ֑ד ʔeḥˈāḏ אֶחָד one פְּנֵ֨י pᵊnˌê פָּנֶה face הָ hā הַ the אֶחָ֜ד ʔeḥˈāḏ אֶחָד one פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the כְּר֗וּב kkᵊrˈûv כְּרוּב cherub וּ û וְ and פְנֵ֤י fᵊnˈê פָּנֶה face הַ ha הַ the שֵּׁנִי֙ ššēnˌî שֵׁנִי second פְּנֵ֣י pᵊnˈê פָּנֶה face אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third פְּנֵ֣י pᵊnˈê פָּנֶה face אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion וְ wᵊ וְ and הָ hā הַ the רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth פְּנֵי־ pᵊnê- פָּנֶה face נָֽשֶׁר׃ nˈāšer נֶשֶׁר eagle
10:14. quattuor autem facies habebat unum facies una facies cherub et facies secunda facies hominis et in tertio facies leonis et in quarto facies aquilaeAnd every one had four faces: one face was the face of a cherub, and the second face, the face of a man: and in the third was the face of a lion: and in the fourth the face of an eagle.
14. And every one had four faces: the first face was the face of the 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.
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:

10:14 И у каждого {из} животных четыре лица: первое лице лице херувимово, второе лице лице человеческое, третье лице львиное и четвертое лице орлиное.
10:15
καὶ και and; even
ἦραν αιρω lift; remove
τὰ ο the
χερουβιν χερουβ cherubim
τοῦτο ουτος this; he
τὸ ο the
ζῷον ζωον animal
ος who; what
εἶδον οραω view; see
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ Chobar; Khovar
10:14
וְ wᵊ וְ and
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
פָנִ֖ים fānˌîm פָּנֶה face
לְ lᵊ לְ to
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
פְּנֵ֨י pᵊnˌê פָּנֶה face
הָ הַ the
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
כְּר֗וּב kkᵊrˈûv כְּרוּב cherub
וּ û וְ and
פְנֵ֤י fᵊnˈê פָּנֶה face
הַ ha הַ the
שֵּׁנִי֙ ššēnˌî שֵׁנִי second
פְּנֵ֣י pᵊnˈê פָּנֶה face
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
הַ ha הַ the
שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third
פְּנֵ֣י pᵊnˈê פָּנֶה face
אַרְיֵ֔ה ʔaryˈē אַרְיֵה lion
וְ wᵊ וְ and
הָ הַ the
רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth
פְּנֵי־ pᵊnê- פָּנֶה face
נָֽשֶׁר׃ nˈāšer נֶשֶׁר eagle
10:14. quattuor autem facies habebat unum facies una facies cherub et facies secunda facies hominis et in tertio facies leonis et in quarto facies aquilae
And every one had four faces: one face was the face of a cherub, and the second face, the face of a man: and in the third was the face of a lion: and in the fourth the face of an eagle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. = I:6: и 10. “Первое лице - лице херувимово…” Рус. перевод этого места неточен; слав. точнее: “единому лице херувимле, лице же другому лице человече, третие же лице львово и четвертое лице орлее”. Таким образом, здесь говорится о лицах не одного херувима, а разных. О подобии лица первого херувима не сказано почему-то ничего, а только что он был с обыкновенным лицем херувима, другой был с лицем человека, третье лице, замеченное пророком (у какого херувима, не сказано), было лице - льва, четвертое - орла. Это выражение, и в том виде, какой оно имеет в евр. т. в слав. пер., не заключает необходимой мысли, что каждый херувим имел одно лице и лице не такое, как у других, что имеет место в Откр IV:7. Пророк знал, что читатель при чтении этого замечания будет иметь в виду сказанное о лицах херувимов в I:10, где каждому херувиму приписывается 4: лица. Если здесь говорится об одном лице у каждого херувима, то это потому же, почему эти лица исчисляются в другом порядке, - потому что пророк наблюдает явление при других условиях. Пророк в данном случае почему-то, может быть по некоторой дальности расстояния и загороженный зданием храма, не видел у каждого из херувимов более одного лица. Ближе всех к пророку в виднее всех для него был херувим, подавший уголь архангелу (отсюда член при этом слове здесь); этого херувима пророк мог видеть со всеми лицами его, как он видел всех херувимов на Ховаре; поэтому пророк не говорит, каким лицем этот херувим был обращен к нему. Наиболее близкий и видный после этого херувим был обращен к пророку лицем человека и т. д.; таким образом первый херувим был обращен к пророку лицем вола. Все это было возможно, если лица херувимов были расположены, как изображено на представленном чертеже, на котором показано и их положение по отношению к пророку и храму.

Пророк видел таким образом ясно только лице первого херувима и второго; о третьем же и четвертом, скрытых за зданием храма и может быть едва поднимавшихся над кровлей его (если явление парило в воздухе), пророк мог более предполагать, чем видеть, какие лица у них были обращены к нему; отсюда разница в его выражениях о 3: и 4: лицах сравнительно с 1: и 2: и порядок последних двух лиц: по достоинству или по описанию в I главе, а не по теперешнему положению их. - Стиха нет во многих греческих кодексах, что, при его темноте и мнимом противоречии с I:10, не поддававшемся до сих пор объяснению (опущение лица вола объясняли например, тем, что привнесение такого лица в Божественном явлении I гл. породило соблазн, которого пророк сам испугался и поспешил устранить) заставляло подозревать его подлинность и делать в нем разные поправка: например, предлагали (Кречмар) читать вместо “керуб” “херувим” - близкое по начертанию “пар”, “бык”, простонародное название вола.
Adam Clarke: Commentary on the Bible - 1831
10:14: The first - was the face of a cherub - In Eze 1:10, this is called the "face of an ox;" here, the "face of a cherub:" hence, a cherub was in the likeness of an ox, at least, as to its head. כרוב kerub never occurs as a verb; and its meaning cannot be precisely ascertained. Parkhurst thinks the כ caph to be here the note of similitude; and then translates כ ke, "like," רב rab or רוב rob, "the mighty one;" and, in consequence, makes the cherubim an emblem of the Holy Trinity. See his lengthy Dissertation under כרב in his Hebrew and English Lexicon.
Albert Barnes: Notes on the Bible - 1834
10:14: The first face ... - The face of the first was the face of the cherub, and the face of the second was the face of a man, and the third the face of a lion and the fourth the face of an eagle. Of the four faces of each cherub, the seer names only one - the face looking in the direction in which that cherub leads the motion of the chariot. The face of the cherub which presented itself to the seer was that of "an ox." When he looking northward first saw the chariot the "ox-face" was on the left side Eze 1:10. This would make the ox-face look eastward, and it is not unlikely that the man might approach the chariot from the southeastern part of the inner court.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: every: Eze 10:21, Eze 1:6-10; Kg1 7:29, Kg1 7:36; Rev 4:7
the face of a cherub: In Eze 1:10, instead of "the face of a cherub," it is "the face of an ox:" hence a cherub was in the likeness of an ox, at least as to its head. The extraordinary shape of these angelic beings, which appeared to the prophet in vision, is manifestly symbolical; for it is not to be supposed that these heavenly beings are really thus formed. The four faces, wings, and the arms of a man, denote the sublime qualities of these immediate ministers of the Deity; qualities entirely essential to fill up the extent of their duty. The face of a man denotes their intelligence; of a lion, their intrepid courage; of an ox, their patience and perseverance in labour; and of an eagle, their great penetration, their sublime sight into heavenly things, and their readiness to rise up into all that is great and divine. The wings being stretched out, signifies their readiness and rapidity in obeying the commands of their Master; the wings bent down, denotes their profound respect before the Lord of the Universe; and the man's arms under the wings, shew that zeal produces application and labour.
John Gill
10:14 And everyone had four faces,.... That is, everyone of the wheels, for of these the words are continued; and which agrees with Ezek 1:15; See Gill on Ezek 1:15,
the first face was the face of a cherub; this being in the room of the ox's face, Ezek 1:10, shows that the face of an ox and a cherub are the same; and that the living creatures have the general name of cherubim, from the face of an ox; and are so called from which in the Syriac and Chaldee languages signifies to "plough", that creature being made use of in such service:
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; how these are applicable to Gospel churches, and the true members of them; see Gill on Ezek 1:15.
John Wesley
10:14 Every one - Of the living creatures, Ezek 1:6.
Robert Jamieson, A. R. Fausset and David Brown
10:14 cherub--but in Ezek 1:10 it is an ox. The chief of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front of one of the cherubim (namely, that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simply "cherub"; whereas of the other three, having only a side view, he specifies the form of each which met his eye [FAIRBAIRN]. As to the likelihood of the lower animals sharing in "the restoration of all things," see Is 11:6; Is 65:25; Rom 8:20-21; this accords with the animal forms combined with the human to typify redeemed man.
10:1510:15: Եւ վերացան քերովբէքն։ Ա՛յս ա՛յն գազան է՝ զոր տեսի ՚ի վերայ Քոբա՛ր գետոյ։
15 Ու քերովբէները վեր բարձրացան: Սա այն գազանն էր, որ տեսել էի Քոբար գետի ափին:
15 Ու քերովբէները բարձրացան։ Քոբար գետին քով տեսնուած կենդանիները ասոնք էին
Եւ վերացան քերովբէքն: Այս այն [173]գազան է զոր տեսի ի վերայ Քոբար գետոյ:

10:15: Եւ վերացան քերովբէքն։ Ա՛յս ա՛յն գազան է՝ զոր տեսի ՚ի վերայ Քոբա՛ր գետոյ։
15 Ու քերովբէները վեր բարձրացան: Սա այն գազանն էր, որ տեսել էի Քոբար գետի ափին:
15 Ու քերովբէները բարձրացան։ Քոբար գետին քով տեսնուած կենդանիները ասոնք էին
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 Херувимы поднялись. Это были те же животные, которых видел я при реке Ховаре.
10:16 καὶ και and; even ἐν εν in τῷ ο the πορεύεσθαι πορευομαι travel; go τὰ ο the χερουβιν χερουβ cherubim ἐπορεύοντο πορευομαι travel; go οἱ ο the τροχοί τροχος wheel καὶ και and; even οὗτοι ουτος this; he ἐχόμενοι εχω have; hold αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ἐξαίρειν εξαιρω lift out / up; remove τὰ ο the χερουβιν χερουβ cherubim τὰς ο the πτέρυγας πτερυξ wing αὐτῶν αυτος he; him τοῦ ο the μετεωρίζεσθαι μετεωριζω in suspense ἀπὸ απο from; away τῆς ο the γῆς γη earth; land οὐκ ου not ἐπέστρεφον επιστρεφω turn around; return οἱ ο the τροχοὶ τροχος wheel αὐτῶν αυτος he; him
10:15 וַ wa וְ and יֵּרֹ֖מּוּ yyērˌōmmû רמם rise הַ ha הַ the כְּרוּבִ֑ים kkᵊrûvˈîm כְּרוּב cherub הִ֣יא hˈî הִיא she הַ ha הַ the חַיָּ֔ה ḥayyˈā חַיָּה wild animal אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֖יתִי rāʔˌîṯî ראה see בִּֽ bˈi בְּ in נְהַר־ nᵊhar- נָהָר stream כְּבָֽר׃ kᵊvˈār כְּבָר Kebar
10:15. et elevata sunt cherubin ipsum est animal quod videram iuxta flumen ChobarAnd the cherubims were lifted up: this is the living creature that I had seen by the river Chobar.
15. And the cherubim mounted up: this is the living creature that I saw by the river Chebar.
And the cherubims were lifted up. This [is] the living creature that I saw by the river of Chebar:

10:15 Херувимы поднялись. Это были те же животные, которых видел я при реке Ховаре.
10:16
καὶ και and; even
ἐν εν in
τῷ ο the
πορεύεσθαι πορευομαι travel; go
τὰ ο the
χερουβιν χερουβ cherubim
ἐπορεύοντο πορευομαι travel; go
οἱ ο the
τροχοί τροχος wheel
καὶ και and; even
οὗτοι ουτος this; he
ἐχόμενοι εχω have; hold
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ἐξαίρειν εξαιρω lift out / up; remove
τὰ ο the
χερουβιν χερουβ cherubim
τὰς ο the
πτέρυγας πτερυξ wing
αὐτῶν αυτος he; him
τοῦ ο the
μετεωρίζεσθαι μετεωριζω in suspense
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
οὐκ ου not
ἐπέστρεφον επιστρεφω turn around; return
οἱ ο the
τροχοὶ τροχος wheel
αὐτῶν αυτος he; him
10:15
וַ wa וְ and
יֵּרֹ֖מּוּ yyērˌōmmû רמם rise
הַ ha הַ the
כְּרוּבִ֑ים kkᵊrûvˈîm כְּרוּב cherub
הִ֣יא hˈî הִיא she
הַ ha הַ the
חַיָּ֔ה ḥayyˈā חַיָּה wild animal
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֖יתִי rāʔˌîṯî ראה see
בִּֽ bˈi בְּ in
נְהַר־ nᵊhar- נָהָר stream
כְּבָֽר׃ kᵊvˈār כְּבָר Kebar
10:15. et elevata sunt cherubin ipsum est animal quod videram iuxta flumen Chobar
And the cherubims were lifted up: this is the living creature that I had seen by the river Chobar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. “Херувимы поднялись”. О поднятии херувимов от земли говорится гораздо подробнее позднее, в ст. 19; посему настоящее выражение, стоящее в евр. т. в труднообъяснимой глагольной форме, может значить: “начали подниматься”, “зашевелились”, готовясь воспринять на себя Славу Божию, имеющую сейчас (ст. 18) перейти на них с порога храма. Теперь, когда потрясающее зрелище суда Божия над храмом и городом кончилось, и пророк получил возможность (еще со ст. 8) более или менее спокойно наблюдать явление Славы Божией, видом которой он не насытился на Ховаре, только теперь он начинает давать себе вполне ясный отчет в том, что виденные им на Ховаре таинственные животные (которые за их тесную связь и неразделимость он называет здесь по евр. т., как и по греч. и слав., в ед. ч.) не что иное, как херувимы, потому что почивавшая на них Слава Господня, как стало ясно только вполне теперь пророку, одно со Славой Господней, обитавшей над ковчегом завета во храме.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: lifted: Eze 10:18, Eze 10:19, Eze 8:6, Eze 11:22; Hos 9:12
This: Eze 10:20, Eze 1:5, Eze 1:13, Eze 1:14, Eze 43:3
John Gill
10:15 And the cherubim were lifted up,.... From the earth; See Gill on Ezek 1:19;
this is the living creature that I saw by the river Chebar: a river in Chaldea, where the prophet was when he had the vision of the living creatures recorded in the "first" chapter; and hence it is out of doubt that the living creatures and the cherubim are the same.
Robert Jamieson, A. R. Fausset and David Brown
10:15 The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to it (Ezek 10:22; Ezek 3:23).
the living creature--used collectively, as in Ezek 10:17, Ezek 10:20; Ezek 1:20.
10:1610:16: Եւ ՚ի գնա՛լ քերովբէիցն, գնային եւ անիւքն զհետ նոցա. եւ յամբառնալ քերովբէիցն զթեւս իւրեանց ՚ի վերանալն յերկրէ, ո՛չ դառնային յետս անիւքն. քանզի զհետ նոցա էին։
16 Երբ քերովբէները գնում էին, անիւներն էլ էին ընթանում նրանց յետեւից, իսկ երբ քերովբէները իրենց թեւերը բարձրացնում էին՝ երկրից վերանալու համար, անիւները յետ չէին դառնում, որովհետեւ նրանց հետ էին:
16 Ու երբ քերովբէները կ’երթային, անիւներն ալ անոնց քովէն կ’երթային ու երբ քերովբէները երկրէն բարձրանալու համար թեւերնին կը վերցնէին, անիւներն ալ անոնց քովէն չէին զատուիր։
Եւ ի գնալ քերովբէիցն` գնային եւ անիւքն զհետ նոցա. եւ յամբառնալ քերովբէիցն զթեւս իւրեանց ի վերանալն յերկրէ` ոչ դառնային յետս անիւքն. քանզի զհետ նոցա էին:

10:16: Եւ ՚ի գնա՛լ քերովբէիցն, գնային եւ անիւքն զհետ նոցա. եւ յամբառնալ քերովբէիցն զթեւս իւրեանց ՚ի վերանալն յերկրէ, ո՛չ դառնային յետս անիւքն. քանզի զհետ նոցա էին։
16 Երբ քերովբէները գնում էին, անիւներն էլ էին ընթանում նրանց յետեւից, իսկ երբ քերովբէները իրենց թեւերը բարձրացնում էին՝ երկրից վերանալու համար, անիւները յետ չէին դառնում, որովհետեւ նրանց հետ էին:
16 Ու երբ քերովբէները կ’երթային, անիւներն ալ անոնց քովէն կ’երթային ու երբ քերովբէները երկրէն բարձրանալու համար թեւերնին կը վերցնէին, անիւներն ալ անոնց քովէն չէին զատուիր։
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 И когда шли Херувимы, тогда шли подле них и колеса; и когда Херувимы поднимали крылья свои, чтобы подняться от земли, и колеса не отделялись, но были при них.
10:17 ἐν εν in τῷ ο the ἑστάναι ιστημι stand; establish αὐτὰ αυτος he; him εἱστήκεισαν ιστημι stand; establish καὶ και and; even ἐν εν in τῷ ο the μετεωρίζεσθαι μετεωριζω in suspense αὐτὰ αυτος he; him ἐμετεωρίζοντο μετεωριζω in suspense μετ᾿ μετα with; amid αὐτῶν αυτος he; him διότι διοτι because; that πνεῦμα πνευμα spirit; wind ζωῆς ζωη life; vitality ἐν εν in αὐτοῖς αυτος he; him ἦν ειμι be
10:16 וּ û וְ and בְ vᵊ בְּ in לֶ֨כֶת֙ lˈeḵeṯ הלך walk הַ ha הַ the כְּרוּבִ֔ים kkᵊrûvˈîm כְּרוּב cherub יֵלְכ֥וּ yēlᵊḵˌû הלך walk הָ hā הַ the אֹופַנִּ֖ים ʔôfannˌîm אֹופַן wheel אֶצְלָ֑ם ʔeṣlˈām אֵצֶל side וּ û וְ and בִ vi בְּ in שְׂאֵ֨ת śᵊʔˌēṯ נשׂא lift הַ ha הַ the כְּרוּבִ֜ים kkᵊrûvˈîm כְּרוּב cherub אֶת־ ʔeṯ- אֵת [object marker] כַּנְפֵיהֶ֗ם kanᵊfêhˈem כָּנָף wing לָ lā לְ to רוּם֙ rûm רום be high מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לֹא־ lō- לֹא not יִסַּ֧בּוּ yissˈabbû סבב turn הָ hā הַ the אֹופַנִּ֛ים ʔôfannˈîm אֹופַן wheel גַּם־ gam- גַּם even הֵ֖ם hˌēm הֵם they מֵ mē מִן from אֶצְלָֽם׃ ʔeṣlˈām אֵצֶל side
10:16. cumque ambularent cherubin ibant pariter et rotae iuxta ea et cum levarent cherubin alas suas ut exaltarentur de terra non residebant rotae sed et ipsae iuxta erantAnd when the cherubims went, the wheels also went by them: and when the cherubims lifted up their wings, to mount up from the earth, the wheels stayed not behind, but were by them.
16. And when the cherubim went, the wheels went beside them: and when the cherubim lifted up their wings to mount up from the earth, the wheels also turned not from beside them.
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:

10:16 И когда шли Херувимы, тогда шли подле них и колеса; и когда Херувимы поднимали крылья свои, чтобы подняться от земли, и колеса не отделялись, но были при них.
10:17
ἐν εν in
τῷ ο the
ἑστάναι ιστημι stand; establish
αὐτὰ αυτος he; him
εἱστήκεισαν ιστημι stand; establish
καὶ και and; even
ἐν εν in
τῷ ο the
μετεωρίζεσθαι μετεωριζω in suspense
αὐτὰ αυτος he; him
ἐμετεωρίζοντο μετεωριζω in suspense
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
διότι διοτι because; that
πνεῦμα πνευμα spirit; wind
ζωῆς ζωη life; vitality
ἐν εν in
αὐτοῖς αυτος he; him
ἦν ειμι be
10:16
וּ û וְ and
בְ vᵊ בְּ in
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
הַ ha הַ the
כְּרוּבִ֔ים kkᵊrûvˈîm כְּרוּב cherub
יֵלְכ֥וּ yēlᵊḵˌû הלך walk
הָ הַ the
אֹופַנִּ֖ים ʔôfannˌîm אֹופַן wheel
אֶצְלָ֑ם ʔeṣlˈām אֵצֶל side
וּ û וְ and
בִ vi בְּ in
שְׂאֵ֨ת śᵊʔˌēṯ נשׂא lift
הַ ha הַ the
כְּרוּבִ֜ים kkᵊrûvˈîm כְּרוּב cherub
אֶת־ ʔeṯ- אֵת [object marker]
כַּנְפֵיהֶ֗ם kanᵊfêhˈem כָּנָף wing
לָ לְ to
רוּם֙ rûm רום be high
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לֹא־ lō- לֹא not
יִסַּ֧בּוּ yissˈabbû סבב turn
הָ הַ the
אֹופַנִּ֛ים ʔôfannˈîm אֹופַן wheel
גַּם־ gam- גַּם even
הֵ֖ם hˌēm הֵם they
מֵ מִן from
אֶצְלָֽם׃ ʔeṣlˈām אֵצֶל side
10:16. cumque ambularent cherubin ibant pariter et rotae iuxta ea et cum levarent cherubin alas suas ut exaltarentur de terra non residebant rotae sed et ipsae iuxta erant
And when the cherubims went, the wheels also went by them: and when the cherubims lifted up their wings, to mount up from the earth, the wheels stayed not behind, but were by them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Начавшееся поднятие от земли херувимов дало заметить пророку поразившее его и на Ховаре (I:19-20) согласие в движениях ничем вещественно не связанных друг с другом колес и херувимов: так как колеса шли в строгом согласии с херувимами (ст. 16а), то как только последние зашевелили крыльями, какое то движение произошло и в колесах (ст. 16б); такова уже была связь между теми и другими: пока спокойно стоят те, стоят и эти; как только двинутся одни, приходят в движение и другие. “Ибо в них был дух животных”, см. объясн. I:20.
Albert Barnes: Notes on the Bible - 1834
10:16: are a repetition of the general description of the nature and connection of the various parts of the vision, and this is the more appropriate as showing why they were regarded as "one living creature" Eze 10:15. The attributes here assigned to them show that they were pervaded by one will - "the spirit of the living creature" (others, as in the margin, "the spirit of life") "was in them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Eze 1:19-21
John Gill
10:16 And when the cherubim went, the wheels went by them,.... Ministers being guides to the churches in doctrine, worship, devotion, and conversation; See Gill on Ezek 1:19;
and when the cherubim lifted up their wings to mount up from the earth,
the same wheels also turned not from beside them; ministers and churches go together; if the one remove, the other do also; they cannot long subsist without each other; and, generally speaking, as are the light, knowledge, zeal, affection, and devotion of the one, such are those of the other; See Gill on Ezek 1:19.
Robert Jamieson, A. R. Fausset and David Brown
10:16 (See on Ezek 10:11; Ezek 1:19).
lifted up . . . wings--to depart, following "the glory of the Lord" which was on the point of departing (Ezek 10:18).
10:1710:17: ՚Ի կալն նոցա դադարէին, եւ յամբառնալ նոցա՝ ընդ նոսի՛ն վերանային. զի ոգի կենդանութեան էր ՚ի նոսա։
17 Երբ քերովբէները կանգ էին առնում, անիւներն էլ կանգ էին առնում, իսկ երբ քերովբէները վեր էին բարձրանում, անիւներն էլ էին վեր բարձրանում, որովհետեւ նրանց մէջ կենդանի ոգի կար:
17 Երբ անոնք կայնէին, ասոնք ալ կը կայնէին, երբ անոնք բարձրանային, ասոնք ալ կը բարձրանային անոնց հետ. վասն զի անոնց մէջ կենդանիներուն ոգին կար։
Ի կալն նոցա` դադարէին, եւ յամբառնալ նոցա` ընդ նոսին վերանային. զի ոգի [174]կենդանութեան էր ի նոսա:

10:17: ՚Ի կալն նոցա դադարէին, եւ յամբառնալ նոցա՝ ընդ նոսի՛ն վերանային. զի ոգի կենդանութեան էր ՚ի նոսա։
17 Երբ քերովբէները կանգ էին առնում, անիւներն էլ կանգ էին առնում, իսկ երբ քերովբէները վեր էին բարձրանում, անիւներն էլ էին վեր բարձրանում, որովհետեւ նրանց մէջ կենդանի ոգի կար:
17 Երբ անոնք կայնէին, ասոնք ալ կը կայնէին, երբ անոնք բարձրանային, ասոնք ալ կը բարձրանային անոնց հետ. վասն զի անոնց մէջ կենդանիներուն ոգին կար։
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 Когда те стояли, стояли и они; когда те поднимались, поднимались и они; ибо в них {был} дух животных.
10:18 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out δόξα δοξα glory κυρίου κυριος lord; master ἀπὸ απο from; away τοῦ ο the οἴκου οικος home; household καὶ και and; even ἐπέβη επιβαινω mount; step on ἐπὶ επι in; on τὰ ο the χερουβιν χερουβ cherubim
10:17 בְּ bᵊ בְּ in עָמְדָ֣ם ʕāmᵊḏˈām עמד stand יַעֲמֹ֔דוּ yaʕᵃmˈōḏû עמד stand וּ û וְ and בְ vᵊ בְּ in רֹומָ֖ם rômˌām רום be high יֵרֹ֣ומּוּ yērˈômmû רמם rise אֹותָ֑ם ʔôṯˈām אֵת [object marker] כִּ֛י kˈî כִּי that ר֥וּחַ rˌûₐḥ רוּחַ wind הַ ha הַ the חַיָּ֖ה ḥayyˌā חַיָּה wild animal בָּהֶֽם׃ bāhˈem בְּ in
10:17. stantibus illis stabant et cum elevatis elevabantur spiritus enim vitae erat in eisWhen they stood, these stood: and when they were lifted up, these were lifted up: for the spirit of life was in them.
17. When they stood, these stood; and when they mounted up, these mounted up with them: for the spirit of the living creature was in them.
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:

10:17 Когда те стояли, стояли и они; когда те поднимались, поднимались и они; ибо в них {был} дух животных.
10:18
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
δόξα δοξα glory
κυρίου κυριος lord; master
ἀπὸ απο from; away
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
ἐπέβη επιβαινω mount; step on
ἐπὶ επι in; on
τὰ ο the
χερουβιν χερουβ cherubim
10:17
בְּ bᵊ בְּ in
עָמְדָ֣ם ʕāmᵊḏˈām עמד stand
יַעֲמֹ֔דוּ yaʕᵃmˈōḏû עמד stand
וּ û וְ and
בְ vᵊ בְּ in
רֹומָ֖ם rômˌām רום be high
יֵרֹ֣ומּוּ yērˈômmû רמם rise
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
כִּ֛י kˈî כִּי that
ר֥וּחַ rˌûₐḥ רוּחַ wind
הַ ha הַ the
חַיָּ֖ה ḥayyˌā חַיָּה wild animal
בָּהֶֽם׃ bāhˈem בְּ in
10:17. stantibus illis stabant et cum elevatis elevabantur spiritus enim vitae erat in eis
When they stood, these stood: and when they were lifted up, these were lifted up: for the spirit of life was in them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: for: Eze 1:12, Eze 1:20, Eze 1:21
of the living creature: or, of life, Gen 2:7; Rom 8:2; Rev 11:11
Geneva 1599
10:17 When they stood, [these] stood; and when they were lifted up, [these] lifted up themselves [also]: for the (g) spirit of the living being [was] in them.
(g) There was one consent between the cherubims and the wheels.
John Gill
10:17 When they stood, these stood,.... When the one were inactive, lifeless, and without motion, making no progress in knowledge, experience, and practice, the other were so likewise; See Gill on Ezek 1:21;
and when they were lifted up, these lifted up themselves also; like people, like priest, whether in things commendable or not, Hos 4:9;
for the spirit of the living creature was in them; the same spirit that was in the cherubim was in the wheels; and the same Spirit of God, who is a "spirit of life" (c), as the words may be rendered, is in the churches, as in the ministers; generally speaking, if the one are lively, the other are also, and both move as they are acted by the Spirit; and also their motion from place to place, which is spoken of in Ezek 10:18, is directed by the Spirit; see Acts 16:6.
(c) , Sept. "spiritus vitae", V. L. Starckius.
John Wesley
10:17 For - There is a perfect harmony between second causes in their dependence on, and subjection to, the one infinite, wise, good, holy, and just God. The spirit of God directs all the creatures, upper and lower, so that they shall 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.
Robert Jamieson, A. R. Fausset and David Brown
10:17 (Ezek 1:12, Ezek 1:20-21).
stood--God never stands still (Jn 5:17), therefore neither do the angels; but to human perceptions He seems to do so.
10:1810:18: Եւ ելին փառքն Տեառն ՚ի միջնօդոյ տաճարին, եւ նստան ՚ի վերայ քերովբէիցն[12420]։ [12420] Բազումք. Տեառն ՚ի միջոյ օդոյ տաճարին։ Ուր Ոսկան. ՚Ի միջօդոյ։
18 Եւ Տիրոջ փառքը տաճարի մուտքի գաւթից բարձրացաւ ու նստեց քերովբէների վրայ:
18 Տէրոջը փառքը տանը սեմին վրայէն ելաւ ու քերովբէներուն վրայ կայնեցաւ։
Եւ ելին փառքն Տեառն [175]ի միջնօդոյ տաճարին, եւ նստան ի վերայ քերովբէիցն:

10:18: Եւ ելին փառքն Տեառն ՚ի միջնօդոյ տաճարին, եւ նստան ՚ի վերայ քերովբէիցն[12420]։
[12420] Բազումք. Տեառն ՚ի միջոյ օդոյ տաճարին։ Ուր Ոսկան. ՚Ի միջօդոյ։
18 Եւ Տիրոջ փառքը տաճարի մուտքի գաւթից բարձրացաւ ու նստեց քերովբէների վրայ:
18 Տէրոջը փառքը տանը սեմին վրայէն ելաւ ու քերովբէներուն վրայ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 И отошла слава Господня от порога дома и стала над Херувимами.
10:19 καὶ και and; even ἀνέλαβον αναλαμβανω take up; take along τὰ ο the χερουβιν χερουβ cherubim τὰς ο the πτέρυγας πτερυξ wing αὐτῶν αυτος he; him καὶ και and; even ἐμετεωρίσθησαν μετεωριζω in suspense ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ἐν εν in τῷ ο the ἐξελθεῖν εξερχομαι come out; go out αὐτὰ αυτος he; him καὶ και and; even οἱ ο the τροχοὶ τροχος wheel ἐχόμενοι εχω have; hold αὐτῶν αυτος he; him καὶ και and; even ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τὰ ο the πρόθυρα προθυρον the πύλης πυλη gate οἴκου οικος home; household κυρίου κυριος lord; master τῆς ο the ἀπέναντι απεναντι before; contrary καὶ και and; even δόξα δοξα glory θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἦν ειμι be ἐπ᾿ επι in; on αὐτῶν αυτος he; him ὑπεράνω υπερανω up / far above
10:18 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עַ֖ל ʕˌal עַל upon מִפְתַּ֣ן miftˈan מִפְתָּן podium הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon הַ ha הַ the כְּרוּבִֽים׃ kkᵊrûvˈîm כְּרוּב cherub
10:18. et egressa est gloria Domini a limine templi et stetit super cherubinAnd the glory of the Lord went forth from the threshold of the temple: and stood over the cherubims.
18. And the glory of the LORD went forth from over the threshold of the house, and stood over the cherubim.
Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims:

10:18 И отошла слава Господня от порога дома и стала над Херувимами.
10:19
καὶ και and; even
ἀνέλαβον αναλαμβανω take up; take along
τὰ ο the
χερουβιν χερουβ cherubim
τὰς ο the
πτέρυγας πτερυξ wing
αὐτῶν αυτος he; him
καὶ και and; even
ἐμετεωρίσθησαν μετεωριζω in suspense
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ἐν εν in
τῷ ο the
ἐξελθεῖν εξερχομαι come out; go out
αὐτὰ αυτος he; him
καὶ και and; even
οἱ ο the
τροχοὶ τροχος wheel
ἐχόμενοι εχω have; hold
αὐτῶν αυτος he; him
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
τὰ ο the
πρόθυρα προθυρον the
πύλης πυλη gate
οἴκου οικος home; household
κυρίου κυριος lord; master
τῆς ο the
ἀπέναντι απεναντι before; contrary
καὶ και and; even
δόξα δοξα glory
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἦν ειμι be
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
ὑπεράνω υπερανω up / far above
10:18
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
עַ֖ל ʕˌal עַל upon
מִפְתַּ֣ן miftˈan מִפְתָּן podium
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַֽ wˈa וְ and
יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
כְּרוּבִֽים׃ kkᵊrûvˈîm כְּרוּב cherub
10:18. et egressa est gloria Domini a limine templi et stetit super cherubin
And the glory of the Lord went forth from the threshold of the temple: and stood over the cherubims.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Слава Господня (в том смысле, в каком это название употреблено в IX:3: и X:4, т. е. в смысле облака богоявления), может быть прождав на пороге храма совершение последней казни над Иерусалимом (сожжение) со стороны архангела, который не возвращается здесь, как в IX:3, с донесением об исполнении поручения, возвращается на свое место над херувимами для удаления из храма и города. Это удаление можно рассматривать, как третий и последний акт суда Божия над Иерусалимом и как тягчайшую кару для него, если принять в внимание те тяжелые последствия, какие влечет за собою удаление Бога по Втор ХХXI:17: и Ос IX:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: the glory: Eze 10:4, Eze 7:20-22; Psa 78:60, Psa 78:61; Jer 6:8, Jer 7:12-14; Hos 9:12; Mat 23:37-39
and stood: Eze 10:3, Eze 10:4; Gen 3:24; Kg2 2:11; Psa 18:10, Psa 68:17, Psa 68:18
Geneva 1599
10:18 (h) Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubim.
(h) Read (Ezek 9:3).
John Gill
10:18 Then the glory of the Lord departed from off the threshold of the house,.... Whither he had removed from the cherub or the cherubim, between the mercy seat, Ezek 10:4; taking another step towards a general departure from the temple and city, of which this was another signal and warning:
and stood over the cherubim: not on the mercy seat from whence he came, for hither he returned not; but over the cherubim or living creatures seen in the vision, which were under the throne in the firmament of heaven; an emblem, as we have seen, of Gospel ministers: and this may denote the exaltation of Christ, who is the glory of the Lord, the brightness of his Father's glory, above sheen; his protection of them, and presence with them; for, let him move where he will, he will not depart from his faithful ministers; he will be with them to the end of the world.
John Wesley
10:18 And stood - On the right side of the house, where the cherubim were in the inner court.
Robert Jamieson, A. R. Fausset and David Brown
10:18 The departure of the symbol of God's presence from the temple preparatory to the destruction of the city. Foretold in Deut 31:17. Woe be to those from whom God departs (Hos 9:12)! Compare 1Kings 28:15-16; 1Kings 4:21 : "I-chabod, Thy glory is departed." Successive steps are marked in His departure; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (Ezek 9:3); He elevates His throne above the threshold of the house (Ezek 10:1); leaving the cherubim He sits on the throne (Ezek 10:4); He and the cherubim, after standing for a time at the door of the east gate (where was the exit to the lower court of the people), leave the house altogether (Ezek 10:18-19), not to return till Ezek 43:2.
10:1910:19: Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ վերացան յերկրէ առաջի իմ, յելանելն նոցա եւ անիւքն զհետ նոցա. եւ կացին առաջի դրանդեաց դրան տանն Տեառն որ հայէ՛ր ընդ արեւելս. եւ փառքն Աստուծոյ Իսրայէլի ՚ի վերայ նոցա[12421]։ [12421] Ոմանք. Զհետ երթային նոցա եւ կային։
19 Քերովբէներն էլ բարձրացրին իրենց թեւերը, աչքերիս առաջ համբարձան երկրից, անիւներն էլ՝ նրանց յետեւից: Եւ կանգնեցին Տիրոջ տան շեմին, որ նայում էր դէպի արեւելք. Իսրայէլի Աստծու փառքն էլ նրանց վերեւում էր:
19 Իմ աչքերուս առջեւ քերովբէները ելլելով՝ թեւերնին վերցուցին ու երկրէն բարձրացան. անիւներն ալ անոնց հետ ու Տէրոջը տանը արեւելեան դրանը մուտքը կայնեցան ու Իսրայէլի Աստուծոյն փառքը անոնց վրայ էր։
Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ վերացան յերկրէ առաջի իմ. յելանելն նոցա եւ անիւքն զհետ նոցա, եւ կացին առաջի դրանդեաց դրան տանն Տեառն որ հայէր ընդ արեւելս, եւ փառքն Աստուծոյ Իսրայելի ի վերայ նոցա:

10:19: Եւ ամբարձին քերովբէքն զթեւս իւրեանց, եւ վերացան յերկրէ առաջի իմ, յելանելն նոցա եւ անիւքն զհետ նոցա. եւ կացին առաջի դրանդեաց դրան տանն Տեառն որ հայէ՛ր ընդ արեւելս. եւ փառքն Աստուծոյ Իսրայէլի ՚ի վերայ նոցա[12421]։
[12421] Ոմանք. Զհետ երթային նոցա եւ կային։
19 Քերովբէներն էլ բարձրացրին իրենց թեւերը, աչքերիս առաջ համբարձան երկրից, անիւներն էլ՝ նրանց յետեւից: Եւ կանգնեցին Տիրոջ տան շեմին, որ նայում էր դէպի արեւելք. Իսրայէլի Աստծու փառքն էլ նրանց վերեւում էր:
19 Իմ աչքերուս առջեւ քերովբէները ելլելով՝ թեւերնին վերցուցին ու երկրէն բարձրացան. անիւներն ալ անոնց հետ ու Տէրոջը տանը արեւելեան դրանը մուտքը կայնեցան ու Իսրայէլի Աստուծոյն փառքը անոնց վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 И подняли Херувимы крылья свои, и поднялись в глазах моих от земли; когда они уходили, то и колеса подле них; и стали у входа в восточные врата дома Господня, и слава Бога Израилева вверху над ними.
10:20 τοῦτο ουτος this; he τὸ ο the ζῷόν ζωον animal ἐστιν ειμι be ὃ ος who; what εἶδον οραω view; see ὑποκάτω υποκατω underneath θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ and; even ἔγνων γινωσκω know ὅτι οτι since; that χερουβιν χερουβ cherubim ἐστίν ειμι be
10:19 וַ wa וְ and יִּשְׂא֣וּ yyiśʔˈû נשׂא lift הַ ha הַ the כְּרוּבִ֣ים kkᵊrûvˈîm כְּרוּב cherub אֶת־ ʔeṯ- אֵת [object marker] כַּ֠נְפֵיהֶם kanᵊfêhˌem כָּנָף wing וַ wa וְ and יֵּרֹ֨ומּוּ yyērˌômmû רמם rise מִן־ min- מִן from הָ hā הַ the אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth לְ lᵊ לְ to עֵינַי֙ ʕênˌay עַיִן eye בְּ bᵊ בְּ in צֵאתָ֔ם ṣēṯˈām יצא go out וְ wᵊ וְ and הָ hā הַ the אֹֽופַנִּ֖ים ʔˈôfannˌîm אֹופַן wheel לְ lᵊ לְ to עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side וַֽ wˈa וְ and יַּעֲמֹ֗ד yyaʕᵃmˈōḏ עמד stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening שַׁ֤עַר šˈaʕar שַׁעַר gate בֵּית־ bêṯ- בַּיִת house יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the קַּדְמֹונִ֔י qqaḏmônˈî קַדְמֹנִי eastern וּ û וְ and כְבֹ֧וד ḵᵊvˈôḏ כָּבֹוד weight אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מִ mi מִן from לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
10:19. et elevantia cherubin alas suas exaltata sunt a terra coram me et illis egredientibus rotae quoque subsecutae sunt et stetit in introitu portae domus Domini orientalis et gloria Dei Israhel erat super eaAnd the cherubims lifting up their wings, were raised from the earth before me: and as they went out, the wheels also followed: and it stood in the entry of the east gate of the house of the Lord: and the glory of the God of Israel was over them.
19. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them: and they 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.
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:

10:19 И подняли Херувимы крылья свои, и поднялись в глазах моих от земли; когда они уходили, то и колеса подле них; и стали у входа в восточные врата дома Господня, и слава Бога Израилева вверху над ними.
10:20
τοῦτο ουτος this; he
τὸ ο the
ζῷόν ζωον animal
ἐστιν ειμι be
ος who; what
εἶδον οραω view; see
ὑποκάτω υποκατω underneath
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ and; even
ἔγνων γινωσκω know
ὅτι οτι since; that
χερουβιν χερουβ cherubim
ἐστίν ειμι be
10:19
וַ wa וְ and
יִּשְׂא֣וּ yyiśʔˈû נשׂא lift
הַ ha הַ the
כְּרוּבִ֣ים kkᵊrûvˈîm כְּרוּב cherub
אֶת־ ʔeṯ- אֵת [object marker]
כַּ֠נְפֵיהֶם kanᵊfêhˌem כָּנָף wing
וַ wa וְ and
יֵּרֹ֨ומּוּ yyērˌômmû רמם rise
מִן־ min- מִן from
הָ הַ the
אָ֤רֶץ ʔˈāreṣ אֶרֶץ earth
לְ lᵊ לְ to
עֵינַי֙ ʕênˌay עַיִן eye
בְּ bᵊ בְּ in
צֵאתָ֔ם ṣēṯˈām יצא go out
וְ wᵊ וְ and
הָ הַ the
אֹֽופַנִּ֖ים ʔˈôfannˌîm אֹופַן wheel
לְ lᵊ לְ to
עֻמָּתָ֑ם ʕummāṯˈām עֻמָּה side
וַֽ wˈa וְ and
יַּעֲמֹ֗ד yyaʕᵃmˈōḏ עמד stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
שַׁ֤עַר šˈaʕar שַׁעַר gate
בֵּית־ bêṯ- בַּיִת house
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
קַּדְמֹונִ֔י qqaḏmônˈî קַדְמֹנִי eastern
וּ û וְ and
כְבֹ֧וד ḵᵊvˈôḏ כָּבֹוד weight
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
מִ mi מִן from
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
10:19. et elevantia cherubin alas suas exaltata sunt a terra coram me et illis egredientibus rotae quoque subsecutae sunt et stetit in introitu portae domus Domini orientalis et gloria Dei Israhel erat super ea
And the cherubims lifting up their wings, were raised from the earth before me: and as they went out, the wheels also followed: and it stood in the entry of the east gate of the house of the Lord: and the glory of the God of Israel was over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. “В глазах моих”, см. объясн. в IX:1“в уши мои”. - “И колеса подле них”. Колеса были настолько самостоятельною частью видения и так странно было парение их в воздухе, что пророк всегда при замечании о поднятии херувимов упоминает о колесах: III:13; XI:22. - “И стали у входа в восточные врата Дома Господня”. - Это были главные ворота храма, через которые естественно было выйти из Своего храма Господу, как впоследствии через такие же ворота слава Господня возвратилась в храм (Иез XLIII:2); притом эти ворота лежали прямо против дверей собственно храма - здания святилища и святаго святых - и через них входили в город. В воротах храма, следовательно, на крайней периферии храмового пространства, слава Господня останавливается с тою же целью, с какою останавливается на пороге храма: для прощания с своим долголетним жилищем, может быть, “в знак некоторой не охоты и сожаления, с какими она удаляется из храма” (Кнабенбауер); поводом к остановке здесь могло быть и нечестивое совещание у этих ворот 25: старейшин (XI:1: и д.). - “Бога Израилева”, ср. VIII:4. Определение хочет сказать, что Бог уже не будет Богом завета и собирается оставить Свой народ.
Albert Barnes: Notes on the Bible - 1834
10:19: The cherubim (or chariot) had stood first on the threshold of the temple-door, and there received the glory of the Lord. They then lifted their wings, rose, and left the temple by "the east gate" of the outer court at "the entrance" of which they now for a time stood. It was by the east gate of the outer court that the glory of the Lord returned to the new temple Eze 43:4.
And every one stood - Or, "and" they "stood." The Cheruibim and wheels are viewed as "one living creature."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: the cherubims: Eze 1:17-21, Eze 11:22, Eze 11:23
of the east: Eze 8:16, Eze 43:4
and the glory: Eze 10:1, Eze 1:26-28
John Gill
10:19 And the cherubim lifted up their wings,.... As birds do, when they are about to remove and fly away; these being upon the motion, ready to depart, as well as the glory of the Lord:
and mounted up from the earth in my sight: the land of Judea, where the Gospel was first preached; but this being slighted and despised, the apostles and first ministers of the Gospel took their flight from thence, and turned to the Gentiles:
when they went out, the wheels also were beside them: wherever they went in the Gentile world, their ministry was successful, souls were converted, and churches formed; when the glory of the God of Israel departed from the temple, and from the city of Jerusalem, and from the land of Judea, the Gospel ministry and the Gospel church state were removed likewise, and carried and fixed elsewhere:
and everyone stood at the door of the east gate of the Lord's house; that is, the glory of the God of Israel, and the cherubim, and the wheels, they stood together in one place, the eastern gate of the temple, one of the outward gates: the gate of the court of the Israelites, or outward court, which looked to the east; which shows that they were just going, and leaving the house or temple desolate, no more to return to it; see Mt 23:38; the next remove was into the city, and then to a mountain on the east side of it; see Ezek 11:23; it was in the eastern part of the world that the Gospel was first preached, after it was carried from Judea:
and the glory of the God of Israel was over them above; both over the cherubim and the wheels; great gifts were bestowed upon the ministers, and great grace was upon the churches; and the presence of God was with both, and a glory on them, and on that glory a defence.
John Wesley
10:19 And every one - The glory, the cherubim, the wheels, all stood, respiting execution, and giving opportunity of preventing the approaching misery. The east gate - The last court, the court of the people.
10:2010:20: Ա՛յս ա՛յն գազան է զոր տեսի ՚ի ներքոյ Աստուծոյ Իսրայէլի ՚ի վերայ Քոբար գետոյ, եւ գիտացի թէ այն քերովբէք են[12422]։ [12422] Օրինակ մի. Այս այն կենդանի է զոր... թէ այն քերոբէք էին։
20 Այս այն կենդանի էակն էր, որին ես տեսել էի Քոբար գետի ափին Իսրայէլի Աստծուց ներքեւ ու իմացայ, որ դրանք քերովբէներ են:
20 Քոբար գետին քով Իսրայէլի Աստուծոյն տակ տեսնուած կենդանիները ասոնք էին ու գիտցայ թէ անոնք քերովբէներ են։
Այս այն կենդանի է զոր տեսի ի ներքոյ Աստուծոյ Իսրայելի ի վերայ Քոբար գետոյ, եւ գիտացի թէ այն քերովբէք են:

10:20: Ա՛յս ա՛յն գազան է զոր տեսի ՚ի ներքոյ Աստուծոյ Իսրայէլի ՚ի վերայ Քոբար գետոյ, եւ գիտացի թէ այն քերովբէք են[12422]։
[12422] Օրինակ մի. Այս այն կենդանի է զոր... թէ այն քերոբէք էին։
20 Այս այն կենդանի էակն էր, որին ես տեսել էի Քոբար գետի ափին Իսրայէլի Աստծուց ներքեւ ու իմացայ, որ դրանք քերովբէներ են:
20 Քոբար գետին քով Իսրայէլի Աստուծոյն տակ տեսնուած կենդանիները ասոնք էին ու գիտցայ թէ անոնք քերովբէներ են։
zohrab-1805▾ eastern-1994▾ western am▾
10:2010:20 Это были те же животные, которых видел я в подножии Бога Израилева при реке Ховаре. И я узнал, что это Херувимы.
10:21 τέσσαρα τεσσαρες four πρόσωπα προσωπον face; ahead of τῷ ο the ἑνί εις.1 one; unit καὶ και and; even ὀκτὼ οκτω eight πτέρυγες πτερυξ wing τῷ ο the ἑνί εις.1 one; unit καὶ και and; even ὁμοίωμα ομοιωμα likeness χειρῶν χειρ hand ἀνθρώπου ανθρωπος person; human ὑποκάτωθεν υποκατωθεν the πτερύγων πτερυξ wing αὐτῶν αυτος he; him
10:20 הִ֣יא hˈî הִיא she הַ ha הַ the חַיָּ֗ה ḥayyˈā חַיָּה wild animal אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] רָאִ֛יתִי rāʔˈîṯî ראה see תַּ֥חַת tˌaḥaṯ תַּחַת under part אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בִּֽ bˈi בְּ in נְהַר־ nᵊhar- נָהָר stream כְּבָ֑ר kᵊvˈār כְּבָר Kebar וָ wā וְ and אֵדַ֕ע ʔēḏˈaʕ ידע know כִּ֥י kˌî כִּי that כְרוּבִ֖ים ḵᵊrûvˌîm כְּרוּב cherub הֵֽמָּה׃ hˈēmmā הֵמָּה they
10:20. ipsum est animal quod vidi subter Deum Israhel iuxta fluvium Chobar et intellexi quia cherubin essentThis is the living creature, which I saw under the God of Israel by the river Chobar: and I understood that they were cherubims.
20. This is the living creature that I saw under the God of Israel by the river Chebar; and I knew that they were cherubim.
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:

10:20 Это были те же животные, которых видел я в подножии Бога Израилева при реке Ховаре. И я узнал, что это Херувимы.
10:21
τέσσαρα τεσσαρες four
πρόσωπα προσωπον face; ahead of
τῷ ο the
ἑνί εις.1 one; unit
καὶ και and; even
ὀκτὼ οκτω eight
πτέρυγες πτερυξ wing
τῷ ο the
ἑνί εις.1 one; unit
καὶ και and; even
ὁμοίωμα ομοιωμα likeness
χειρῶν χειρ hand
ἀνθρώπου ανθρωπος person; human
ὑποκάτωθεν υποκατωθεν the
πτερύγων πτερυξ wing
αὐτῶν αυτος he; him
10:20
הִ֣יא hˈî הִיא she
הַ ha הַ the
חַיָּ֗ה ḥayyˈā חַיָּה wild animal
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
רָאִ֛יתִי rāʔˈîṯî ראה see
תַּ֥חַת tˌaḥaṯ תַּחַת under part
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בִּֽ bˈi בְּ in
נְהַר־ nᵊhar- נָהָר stream
כְּבָ֑ר kᵊvˈār כְּבָר Kebar
וָ וְ and
אֵדַ֕ע ʔēḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
כְרוּבִ֖ים ḵᵊrûvˌîm כְּרוּב cherub
הֵֽמָּה׃ hˈēmmā הֵמָּה they
10:20. ipsum est animal quod vidi subter Deum Israhel iuxta fluvium Chobar et intellexi quia cherubin essent
This is the living creature, which I saw under the God of Israel by the river Chobar: and I understood that they were cherubims.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. В I гл., где так подробно описаны явившиеся пророку в виде четырехлицых животных херувимы, он ни одним словом не обмолвился, что это были херувимы, без сомнения потому что тогда и не подозревал этого: до того вид явившихся ему там существ разнился от изображений херувимов во храме (где они были изображены должно быть в человеческом виде). Все настоящее видение как бы и направлено было к тому, чтобы обнаружить перед пророком истинную сущность явившихся ему на Ховаре животных. И пророк в этом видении уже и не называет их животными, а все херувимами (IX:3; X:1: и д.). Убеждение в том, что это были херувимы, могло зародиться в пророке с самого начала настоящего видения от одного того, что почивавшая на таинственных животных слава Господня оказалась в храме, где обитала Шехина; это убеждение могло подкрепиться голосом Божиим в X:2, (где сам Бог назвал загадочных носителей славы Его херувимами, хотя надо помнить, что слова в видениях “неизреченные” по 2: Кор ХII:4); оно возросло в ст. 15, см. объяснение его; а окончательно утвердилось и потому торжественно высказывается только теперь, при удалении славы Господней из храма, с его херувимов, что знаменательно.
Adam Clarke: Commentary on the Bible - 1831
10:20: And I knew that they were the cherubims - This formation of the plural is quite improper. In general, Hebrew nouns of the masculine gender end in ים im, in the plural; the s, therefore, should never be added to such. Cherub is singular; cherubim is plural. The s should be uniformly expunged.
I have already referred to the end of this chapter for farther information relative to this glorious chariot of Jehovah; but I must say that I have met with nothing on the subject that entirely satisfies myself. In the preceding notes I have endeavored to make the literal meaning as plain as possible; and have occasionally given some intimations relative to the general design of this sublime vision. My readers are already apprised that I do not like conjectures on Divine things; many points, that had originally no other origin, are now incorporated with creeds of which it is deemed sinful to doubt. Because some learned and pious men have written to prove that this symbolical compound figure is a representation of the Holy Trinity; therefore, the sentiment now passes current. Now this is not proved; and I suppose never can be proved. The continuator of the Historical Discourses of Saurin has made some sensible remarks on the subject of this vision; and these I shall lay here before the intelligent reader. They deserve attention.
This intelligent writer observes: "For the right interpretation of this vision, the following rules should be laid down: -
"The first rule is this: - An explanation, which accounts for all the parts contained in the vision, is much more probable than those which explain only one part.
"The second is this: - An explanation which is conformable to the present circumstances of the prophet, and of the people to whom he is sent, as well as to the nature of the things which he is called upon to say to them, is incomparably more probable than those explanations which go in quest of past or future events, which have no connection with the immediate circumstances of the prophet, nor with the end of his mission. These rules, which appear incontestable, being laid down, we observe, that their opinion who think that God here draws out a plan of the government of his providence, applied to the present state of the Jews, accounts for all that Ezekiel saw; and that in a manner which refers to the end of the prophet's mission, and all that he had to say to this rebellious people. Why wish God to represent to his prophet the future state of the Christian Church, which was not to be founded till after a series of time, rather than the state of the Jewish Church, and the chastisements which hung over the heads of that hardened people? The people having revolted from God, and persevering obstinately in that revolt, notwithstanding the menaces of the prophet, it was proper to show to Ezekiel, in order that he might declare it to the rebellious, that Providence had its eyes open to all that had been done, all that had hitherto happened, and that it had seized upon the rod to smite. The people imagined, but too much according to the errors of infidelity, that God saw every thing with indifference and had given the world up to chance. It was necessary, therefore, to divest them of these fatal prejudices; and to teach them that the Supreme Being did not behold with the same eye order and disorder, contempt of his laws and submission to his will; and that all the revolutions of states are directed by a superior intelligence, which cannot be imposed upon. The Jewish people imagined but too much that the prophets exaggerated when they threatened them with the severest chastisements. They repeated with emphasis and complacency the promises of God made to the patriarchs; that their posterity should not only be more numerous than the stars of heaven, and the sand which covers the sea-shore; but that it should subsist for ever and ever. God had declared to Abraham, 'I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee and thy seed after thee,' Gen 17:7. It was proper, therefore, to show this stiff-necked people that the threatenings of God and his promises were not contradictory. That the people, conformable to the promises given by God to the patriarchs, should not be destroyed; but that, notwithstanding, they should be severely chastised, to correct them for their propensity to idolatry, and their scandalous irregularities.
"These suppositions, which are reasonable, being granted, we shall have no difficulty to perceive the sense of this celebrated vision. We shall not follow the order observed by Ezekiel, in the description of what he saw; he raises himself from the nearest to the most distant objects, going back from effects to their general cause. We will begin with the First Cause which gives motion to all that happens, traces out the plan, and procures the execution, according to the rules of his ineffable wisdom, and agreeably to the nature of those creatures which are the object of his agency. Next, we will proceed to consider the effects of this universal Providence, and the intelligent secondary causes which he frequently employs in the administration of the government of the universe.
"'Ezekiel saw a firmament which was above the heads of the animals; there was the resemblance of a throne like a sapphire stone; and over the resemblance of the throne, there was, as it were, the resemblance of a man.' This vast transparent firmament represents to us the heaven, the peculiar residence of the Lord of the earth; and where he hath established the throne of his empire. This 'appearance of a man' was the emblem of Providence or God; considered as taking care of all the creatures whom he hath made. Man is the symbol of intelligence. The mind of man, with respect to his knowledge and wisdom, is a weak sketch of that mind which knows all things, and whose wisdom is unbounded. And yet, of all sublunary beings, there is none that approaches so near to the Divine nature as man. Under this emblem also it is that God, considered as seeing all things and directing all, would be represented. This resemblance of man was seated upon a throne to show that God governs all things as Lord and that without agitation and without labor.
"The shining metal, and the fire which surrounded him who sat on the throne, were the symbol of his glory and his judgments, which are poured upon the wicked as a fire which nothing can withstand; agreeably to Isaiah, Isa 33:14.
"The Jews acknowledged that there was a Providence which governs the whole universe with infinite wisdom. The psalmist gives us a description of it, equally just and pathetic, in Psa 104:27, etc. Christians, no less than Jews, admit this important truth; and the Gospel establishes it no less strongly than the law. See Mat 6:26; Mat 10:29, Mat 10:30. To raise the mind of the prophet up to the first Mover of those events which strike and admonish us in all the revolutions which happen to individuals, families, and states, God shows him four wheels above the firmament, over which the emblem of Providence was placed on a throne. These wheels are a symbol of those perpetual revolutions, which are observed in the earth; and which, by turns, lift up and abase individuals and nations. They are of a prodigious height, to show that man cannot fathom or know all that is great, wonderful, and astonishing, in the ways of Providence. See Job 11:7, Job 11:8; Rom 11:33, Rom 11:34; Isa 55:8, Isa 55:9. These wheels move themselves every way, and are full of eyes in the vast circle of their felloes. This shows, that all which God does he effects without pain; and that the eye of his wisdom ordereth all events. The wheels did not move of themselves; but they followed the impulse of the four living creatures; 'when the living creatures went, they went.' This shows that, in the government of the world, all the living creatures are subject to Providence; and that God subordinates the creatures one to another. He directs what those holy intelligences ought to do, who serve him as ministers, and are here represented by the four animals. And these intelligences, enlightened and supported by the Supreme Wisdom, contribute, as far as is suitable, to all that happens to mankind. The angels whom Ezekiel saw were in number four, in reference to the four cardinal points of the world; to show that their ministry extends every where, and that there is no part of the universe which the Providence of God does not govern in an immediate manner, or by the means of his ministers. The extraordinary shape of these angels, which appeared to the prophet in vision, is symbolical; for it is not to be supposed that those heavenly ministers are really thus formed. The 'four faces, wings, and arms of a man,' denote the sublime qualities of these immediate ministers of the Deity; qualities entirely essential to fill up the extent of their duty. The face of a man denotes their intelligence; of a lion, their intrepid courage; of an ox, their patience and perseverance in labor; and of an eagle, their great penetration, their sublime sight into heavenly things, and their readiness to rise up into all that is great and Divine. The 'wings being stretched out,' signifies that they are always ready to set forward, and run with rapidity wherever the commands of their great Master call them. The 'wings bent down,' are a symbol of that profound respect in which these heavenly ministers stand before the Lord of the universe. Under the wings there were men's arms, to show that zeal produces application and labor. Labour, without zeal, can never be supported; and zeal, without application, is only a hypocritical ardour, which amounts to nothing with that supreme Master who requires sincere homage from those who serve him. If God chose to make known to Ezekiel that his providence extends to all things, and that even in this life it often takes up the rod to chastise nations and individuals, he would also show beforehand that he wished not the destruction of the Jewish people, whom he was about to visit in his anger, but only its correction and amendment. This is signified by the 'precious metal,' which the prophet found unmelted in the midst of the fiery cloud. This cloud of fire, urged on by a whirlwind, and involving on all sides the metal, represented the judgments of God which were about to fall upon this rebellious nation, not to destroy, but to humble and purify it. Nothing is more proper than afflictions to bring men back to their duty. As fire purifies metals, so the paternal chastisements of God have a tendency to purify the soul and heart, if the man be not entirely incorrigible. The people upon whom God was about to pour the vials of his anger, were not worthy of his lenity. But that great God, who is firm in his promises, remembers the covenant of peace he had made with the patriarchs. This covenant is made sensible to the prophet under the image of a rainbow, which was round about him who appeared upon the throne. Every one knows, that this splendid phenomenon, which seems to join heaven and earth together, was given to Noah and his posterity as a symbol of the covenant which God then made with mankind, and by which he declared to them that the earth should undergo a deluge no more. Thus, the Pagans considered the Iris as the messenger of the gods. See Virgil, Aen. lib. 4 ver. 694. But whereas the rainbow to the Jews was a symbol of peace, the Iris of the Pagans was a messenger of trouble. On the sight of this bow, the symbol of grace, Ezekiel was to be encouraged; and persuaded that his people were not threatened with an utter destruction. The event fully justified all that the prophet had contemplated, with surprise, in this enigmatical picture. The Chaldeans, the rod of the Lord's just severity, ravaged Judea; the people were carried away captive; they groaned for seventy years in a foreign land; but they were protected in a miraculous manner against the bloody designs of the cruel Haman; and at length, favored with various decrees of the kings of Persia, they had permission, not only to return to their own country but also to rebuild Jerusalem and the temple.' See Dr. Dodd's notes on this place.
Albert Barnes: Notes on the Bible - 1834
10:20: In this departure of the glory of the Lord from the temple, the seer recognizes for the first time the full meaning of the vision which he had seen on the banks of Chebar Ezek. 1. What he had seen there (did indeed imply that Yahweh had forsaken His house; but now this is made clear. The Glory has left the holy of holies, has appeared in the court, has been enthroned on the Living Four, and with them has departed from the temple. It is now clear that these Four (in form similar to, yet differing from, the cherubim of the temple) are indeed the cherubim, in the midst of whom the Lord dwelleth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: the living: Eze 10:15, Eze 1:22-28, Eze 3:23
the river: Eze 1:1
and I: Kg1 6:29-35, Kg1 7:36
Geneva 1599
10:20 This [is] the (i) living being that I saw under the God of Israel by the river of Chebar; and I knew that they [were] the cherubim.
(i) That is, the whole body of the four beasts or cherubims.
John Gill
10:20 This is the living creature that I saw under the God of Israel, by the river of Chebar,.... This is repeated from Ezek 10:15; not only for the confirmation of it; but with an addition, to show that the appearance of the man upon the throne, Ezek 1:26, is no other than the God of Israel; and inasmuch as Christ is there meant, for the Father never appeared in a human form, it follows that Christ is the God of Israel, under whose power, protection, and influence, the cherubim, his ministers, are; and so this is a proof of the true and proper deity of Christ:
and I knew that they were the cherubim; not by having seen the cherubim on the mercy seat, and comparing these forms with them, which none but a high priest could ever see; for, though Ezekiel was a priest, it does not appear that he was a high priest; but by the forms of them he had seen carved on the doors and walls of the temple, 3Kings 6:29.
John Wesley
10:20 I knew - Either by special assurance as a prophet, or by comparing them with those which he had often seen in the temple.
Robert Jamieson, A. R. Fausset and David Brown
10:20 I knew . . . cherubim--By the second sight of the cherubim, he learned to identify them with the angelic forms situated above the ark of the covenant in the temple, which as a priest, he "knew" about from the high priest.
10:2110:21: Չորք չորք դէմք միոյ միոյ, եւ ութ թեւք միոյ միոյ. եւ նմանութիւն ձեռաց մարդոյ ՚ի ներքոյ թեւոց նոցա[12423]. [12423] Ոսկան. Չորք դէմք միոյ միոյ։ Ոմանք. Ձեռին մարդոյ։
21 Ամէն մէկը չորսական դէմք ունէր, ամէն մէկը՝ ութական[24] թեւ, թեւերի տակ՝ մարդու ձեռքերի նմանութեամբ ձեռքեր: Երեսներն էլ նման էին մարդու երեսի:[24] 24. Եբրայերէն՝ չորսական:
21 Ամէն մէկը չորս երես ու ամէն մէկը չորս թեւ ունէր եւ անոնց թեւերուն տակ մարդու ձեռքերու նմանութիւնը կար։
Չորք չորք դէմք միոյ միոյ, եւ [176]ութ թեւք միոյ միոյ, եւ նմանութիւն ձեռաց մարդոյ ի ներքոյ թեւոց նոցա:

10:21: Չորք չորք դէմք միոյ միոյ, եւ ութ թեւք միոյ միոյ. եւ նմանութիւն ձեռաց մարդոյ ՚ի ներքոյ թեւոց նոցա[12423].
[12423] Ոսկան. Չորք դէմք միոյ միոյ։ Ոմանք. Ձեռին մարդոյ։
21 Ամէն մէկը չորսական դէմք ունէր, ամէն մէկը՝ ութական[24] թեւ, թեւերի տակ՝ մարդու ձեռքերի նմանութեամբ ձեռքեր: Երեսներն էլ նման էին մարդու երեսի:
[24] 24. Եբրայերէն՝ չորսական:
21 Ամէն մէկը չորս երես ու ամէն մէկը չորս թեւ ունէր եւ անոնց թեւերուն տակ մարդու ձեռքերու նմանութիւնը կար։
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 У каждого по четыре лица, и у каждого по четыре крыла, и под крыльями их подобие рук человеческих.
10:22 καὶ και and; even ὁμοίωσις ομοιωσις likening τῶν ο the προσώπων προσωπον face; ahead of αὐτῶν αυτος he; him ταῦτα ουτος this; he τὰ ο the πρόσωπά προσωπον face; ahead of ἐστιν ειμι be ἃ ος who; what εἶδον οραω view; see ὑποκάτω υποκατω underneath τῆς ο the δόξης δοξα glory θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τοῦ ο the ποταμοῦ ποταμος river τοῦ ο the Χοβαρ χοβαρ and; even αὐτὰ αυτος he; him ἕκαστον εκαστος each κατὰ κατα down; by πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him ἐπορεύοντο πορευομαι travel; go
10:21 אַרְבָּעָ֨ה ʔarbāʕˌā אַרְבַּע four אַרְבָּעָ֤ה ʔarbāʕˈā אַרְבַּע four פָנִים֙ fānîm פָּנֶה face לְ lᵊ לְ to אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing לְ lᵊ לְ to אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וּ û וְ and דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness יְדֵ֣י yᵊḏˈê יָד hand אָדָ֔ם ʔāḏˈām אָדָם human, mankind תַּ֖חַת tˌaḥaṯ תַּחַת under part כַּנְפֵיהֶֽם׃ kanᵊfêhˈem כָּנָף wing
10:21. quattuor per quattuor vultus uni et quattuor alae uni et similitudo manus hominis sub alis eorumEach one had four faces, and each one had four wings: and the likeness of a man's hand was under their wings.
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.
Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man [was] under their wings:

10:21 У каждого по четыре лица, и у каждого по четыре крыла, и под крыльями их подобие рук человеческих.
10:22
καὶ και and; even
ὁμοίωσις ομοιωσις likening
τῶν ο the
προσώπων προσωπον face; ahead of
αὐτῶν αυτος he; him
ταῦτα ουτος this; he
τὰ ο the
πρόσωπά προσωπον face; ahead of
ἐστιν ειμι be
ος who; what
εἶδον οραω view; see
ὑποκάτω υποκατω underneath
τῆς ο the
δόξης δοξα glory
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τοῦ ο the
ποταμοῦ ποταμος river
τοῦ ο the
Χοβαρ χοβαρ and; even
αὐτὰ αυτος he; him
ἕκαστον εκαστος each
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
ἐπορεύοντο πορευομαι travel; go
10:21
אַרְבָּעָ֨ה ʔarbāʕˌā אַרְבַּע four
אַרְבָּעָ֤ה ʔarbāʕˈā אַרְבַּע four
פָנִים֙ fānîm פָּנֶה face
לְ lᵊ לְ to
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
כְּנָפַ֖יִם kᵊnāfˌayim כָּנָף wing
לְ lᵊ לְ to
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וּ û וְ and
דְמוּת֙ ḏᵊmûṯ דְּמוּת likeness
יְדֵ֣י yᵊḏˈê יָד hand
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כַּנְפֵיהֶֽם׃ kanᵊfêhˈem כָּנָף wing
10:21. quattuor per quattuor vultus uni et quattuor alae uni et similitudo manus hominis sub alis eorum
Each one had four faces, and each one had four wings: and the likeness of a man's hand was under their wings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. Убеждение, что теперешние животные были одинаковы с виденными на Ховаре (ср. ст. 15), убеждение, важное особенно в виду того, что настоящие животные оказались херувимами, подтвердилось для пророка окончательно, когда они поднялись на воздух и он мог, как и на Ховаре, рассмотреть все частности их фигуры - все 4: лица, крылья и т. п. Во всех частностях фигуры тех и других животных было полнейшее совпадение. Из этих частностей перечисляются только важнейшие: количество лиц и крыльев, руки (вид ног, понятно, опускается), подобие лиц, а прочие частности объединяются в понятии “вид их и сами они” (под последним словом может быть разумеются проявленные в видении таинственными животными свойства); во впрочем из оставшихся не перечисленными частностей указывается главнейшая и в данный момент, момент удаления херувимов из храма, наблюдавшаяся пророком: что каждый херувим шел прямо перед лицем своим, хотя они смотрели в разные стороны.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: had four: Eze 10:14, Eze 1:8-10, Eze 41:18, Eze 41:19; Rev 4:7
and the: Eze 10:8
John Gill
10:21 Every one had four faces apiece,.... Every one of the four living creatures, or cherubim, had four faces; which were the face of a man, of a lion, of an ox, and of an eagle, Ezek 1:10;
and everyone four wings: the Septuagint version reads eight wings; and the Syriac version "six"; so many in all indeed they had; see Gill on Ezek 1:23;
and the likeness of the hands of a man was under their wings; See Gill on Ezek 10:8.
Robert Jamieson, A. R. Fausset and David Brown
10:21 The repetition is in order that the people about to live without the temple might have, instead, the knowledge of the temple mysteries, thus preparing them for a future restoration of the covenant. So perverse were they that they would say, "Ezekiel fancies he saw what has no existence." He, therefore, repeats it over and over again.
10:2210:22: եւ նմանութիւն երեսաց նոցա։ Ա՛յս դէմք են զոր տեսի ՚ի ներքոյ փառացն Աստուծոյ Իսրայէլի ՚ի վերայ Քոբա՛ր գետոյ. զտեսիլ նոցա եւ զնոսա. զի ըստ իւրաքանչի՛ւր դիմաց գնային։
22 Սրանք այն երեսներն էին, որ ես տեսել էի Քոբար գետի ափին, Իսրայէլի Աստծու փառքի ներքեւ. հէնց նրանց տեսիլքն էր, նրանք էին. իւրաքանչիւրն իր դէմքի ուղղութեամբ էր ընթանում:
22 Ու անոնց երեսներուն երեւոյթը այն երեսներուն կը նմանէր, որոնք Քոբար գետին քով տեսայ, թէ՛ անոնց կերպարանքը եւ թէ՛ իրենք։ Ամէն մէկը շիտակ յառաջ կ’երթար։
Եւ նմանութիւն երեսաց [177]նոցա. այս դէմք են զոր տեսի ի ներքոյ փառացն Աստուծոյ Իսրայելի`` ի վերայ Քոբար գետոյ, զտեսիլ նոցա եւ զնոսա. զի ըստ իւրաքանչիւր դիմաց գնային:

10:22: եւ նմանութիւն երեսաց նոցա։ Ա՛յս դէմք են զոր տեսի ՚ի ներքոյ փառացն Աստուծոյ Իսրայէլի ՚ի վերայ Քոբա՛ր գետոյ. զտեսիլ նոցա եւ զնոսա. զի ըստ իւրաքանչի՛ւր դիմաց գնային։
22 Սրանք այն երեսներն էին, որ ես տեսել էի Քոբար գետի ափին, Իսրայէլի Աստծու փառքի ներքեւ. հէնց նրանց տեսիլքն էր, նրանք էին. իւրաքանչիւրն իր դէմքի ուղղութեամբ էր ընթանում:
22 Ու անոնց երեսներուն երեւոյթը այն երեսներուն կը նմանէր, որոնք Քոբար գետին քով տեսայ, թէ՛ անոնց կերպարանքը եւ թէ՛ իրենք։ Ամէն մէկը շիտակ յառաջ կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
10:2210:22 А подобие лиц их то же, какие лица видел я при реке Ховаре, и вид их, и сами они. Каждый шел прямо в ту сторону, которая была перед лицем его.
10:22 וּ û וְ and דְמ֣וּת ḏᵊmˈûṯ דְּמוּת likeness פְּנֵיהֶ֔ם pᵊnêhˈem פָּנֶה face הֵ֣מָּה hˈēmmā הֵמָּה they הַ ha הַ the פָּנִ֗ים ppānˈîm פָּנֶה face אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] רָאִ֨יתִי֙ rāʔˈîṯî ראה see עַל־ ʕal- עַל upon נְהַר־ nᵊhar- נָהָר stream כְּבָ֔ר kᵊvˈār כְּבָר Kebar מַרְאֵיהֶ֖ם marʔêhˌem מַרְאֶה sight וְ wᵊ וְ and אֹותָ֑ם ʔôṯˈām אֵת [object marker] אִ֛ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to עֵ֥בֶר ʕˌēver עֵבֶר opposite פָּנָ֖יו pānˌāʸw פָּנֶה face יֵלֵֽכוּ׃ yēlˈēḵû הלך walk
10:22. et similitudo vultuum eorum ipsi vultus quos videram iuxta fluvium Chobar et intuitus eorum et impetus singulorum ante faciem suam ingrediAnd as to the likeness of their faces, they were the same faces which I had seen by the river Chobar, and their looks, and the impulse of every one to go straight forward.
22. And as for the likeness of their faces, they were the faces which I saw by the river Chebar, their appearances and themselves; they went every one straight forward.
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:

10:22 А подобие лиц их то же, какие лица видел я при реке Ховаре, и вид их, и сами они. Каждый шел прямо в ту сторону, которая была перед лицем его.
10:22
וּ û וְ and
דְמ֣וּת ḏᵊmˈûṯ דְּמוּת likeness
פְּנֵיהֶ֔ם pᵊnêhˈem פָּנֶה face
הֵ֣מָּה hˈēmmā הֵמָּה they
הַ ha הַ the
פָּנִ֗ים ppānˈîm פָּנֶה face
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
עַל־ ʕal- עַל upon
נְהַר־ nᵊhar- נָהָר stream
כְּבָ֔ר kᵊvˈār כְּבָר Kebar
מַרְאֵיהֶ֖ם marʔêhˌem מַרְאֶה sight
וְ wᵊ וְ and
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
אִ֛ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
עֵ֥בֶר ʕˌēver עֵבֶר opposite
פָּנָ֖יו pānˌāʸw פָּנֶה face
יֵלֵֽכוּ׃ yēlˈēḵû הלך walk
10:22. et similitudo vultuum eorum ipsi vultus quos videram iuxta fluvium Chobar et intuitus eorum et impetus singulorum ante faciem suam ingredi
And as to the likeness of their faces, they were the same faces which I had seen by the river Chobar, and their looks, and the impulse of every one to go straight forward.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: the likeness: Eze 1:10
they went: Eze 10:11, Eze 1:12; Hos 14:9
John Gill
10:22 And the likeness of their faces was the same faces,.... Or their faces were like the same,
which I saw by the river of Chebar; which prove that the living creatures and the cherubim must be the same:
their appearance and themselves; were exactly the same there was no difference in their faces or in their bodies:
they went everyone straight forward; their motion as well as their form were alike; they kept one even course, looking right on, and their eyes right before them.
Robert Jamieson, A. R. Fausset and David Brown
10:22 straight forward--intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Lk 9:52).