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Selected Verse: Psalms 18:10 - King James
| Verse |
Translation |
Text |
| Ps 18:10 |
King James |
And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
cherub--angelic agents (compare Gen 3:24), the figures of which were placed over the ark (Sa1 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3-4).
did fly--Rapidity of motion adds to the grandeur of the scene. |
| Notes on the Bible, by Albert Barnes, [1834] |
And he rode upon a cherub - Compare Isa 14:13, note; Isa 37:16, note. The cherub in the theology of the Hebrews was a figurative representation of power and majesty, under the image of a being of a high and celestial nature, "whose form is represented as composed from the figures of a man, ox, lion, and eagle," Ezek. 1; 10. Cherubs are first mentioned as guarding the gates of Paradise, Gen 3:24; then as bearing the throne of God upon their wings through the clouds, Ezek. 1; 10; and also as statues or images made of wood and overlaid with gold, over the cover of the ark, in the inner sanctuary of the tabernacle, and of the temple, Exo 25:18 ff; Kg1 6:23-28. Between the two cherubim in the temple, the Shechinah, or visible symbol of the presence of God, rested; and hence, God is represented as "dwelling between the cherubim," Exo 25:22; Num 7:89; Psa 80:1; Psa 99:1. The cherubim are not to be regarded as real existences, or as an order of angels like the seraphim Isa 6:2-3, but as an imaginary representation of majesty, as emblematic of the power and glory of God. Here God is represented as "riding on a cherub;" that is, as coming forth on the clouds regarded as a cherub (compare Ezek. 1), as if, seated on his throne, he was borne along in majesty and power amidst the storm and tempest.
And did fly - He seemed to move rapidly on the flying clouds.
Yea, he did fly upon the wings of the wind - Rapidly as the clouds driven along by the wind. The "wings of the wind" are designed to represent the rapidity with which the wind sweeps along. Rapid motion is represented by the flight of birds; hence, the term wings is applied to winds to denote the rapidity of their movement. The whole figure here is designed to represent; the majesty with which God seemed to be borne along on the tempest. Herder renders it, "He flew on the wings of the storm." |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
(Heb.: 18:11-13) The storm, announcing the approaching outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Psa 18:11 with Psa 104:3, it is natural to regard כּרוּב as a transposition of רכוּב (a chariot, Ew. 153, a). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab, garew, garefsh, to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from כּרב = Arab. krb, torquere, constringere, whence mukrab, tight, strong). It is a passive form like גּבוּל, יסד, לבוּשׁ. The cherubim are mentioned in Gen 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit., 1866, No. 46, that they are a symbol of the unity of the living One, כרוב = כּרוב "like a multitude!"), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God's personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying τὸν πτερυγωκῆ τόνδ ̓ οἰωνόν γνώμῃ στομίων ἄτερ εὐθύνων, so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Psa 104:3; Isa 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot (מרכּבה). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. ישׁת is an aorist without the consecutive ו (cf. יך Hos 6:1). חשׁך is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God's סכּה, and also in Psa 97:2 they are סביביו, concealing Him on all sides and announcing only His presence when He is wroth. In Psa 18:12 the accusative of the object, חשׁך, is expanded into "darkness of waters," i.e., swelling with waters
(Note: Rab Dimi, B. Taanth 10a, for the elucidation of the passage quotes a Palestine proverb: נהור ענני זעירין מוהי חשׁוך ענני סגיין מוהי i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.)
and billows of thick vapour, thick, and therefore dark, masses (עב in its primary meaning of denseness, or a thicket, Exo 19:9, cf. Jer 4:29) of שׁחקים, which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Psa 18:13, proceeded from נגהּ גגדּו. Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Exo 9:23., Isa 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object עביו stands first, because the idea of clouds, behind which, according to Psa 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail..., a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. 138, rem. 2. Nevertheless, in connection with the combination of עבר with clouds, the idea of breaking through (Lam 3:44) is very natural. If עביו is removed, then עברו signifies "thence came forth hail..." But the mention of the clouds as the medium, is both natural and appropriate. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Cherub - Or, upon the cherubim, upon the angels, who are also called God's chariots, Psa 68:17, upon which he is said to sit and ride. All which is not to be understood grossly, but only to denote God's using the ministry of angels, in raising such storms and tempests. Fly - As swiftly as the wind. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
He rode upon a cherub, and did fly - That is, as it is immediately explained, Yea, he did fly upon the wings of the wind. God was in the storm, and by the ministry of angels guided the course of it, and drove it on with such an impetuous force as nothing could withstand. He 'rides in the whirlwind and directs the storm.' Angels are in a peculiar sense the attendants and messengers of the Almighty, whom he employs as his ministers in effecting many of those great events which take place in the administration of his providence; and particularly such as manifest his immediate interposition in the extraordinary judgments which he inflicts for the punishment of sinful nations. See Psa 103:20; Psa 104:4. The cherub is particularly mentioned as an emblem of the Divine presence, and especially as employed in supporting and conveying the chariot of the Almighty, when he is represented as riding in his majesty through the firmament of heaven: -
- Forth rush'd with whirlwind sound
The chariot of paternal Deity;
Flashing thick flames, wheel within wheel undrawn,
Itself instinct with spirit, but convey'd
By four cherubic shapes.
Par. Lost, lib. vi.
This seems to be the image intended to be conveyed in the place before us. "He rode upon a cherub, and did fly; he flew on the wings of the wind," i.e., the cherub supported and led on the tempest, in which the Almighty rode as in his chariot. This is agreeable to the office elsewhere ascribed to the cherubim. Thus they supported the mercy-seat, which was peculiarly the throne of God under the Jewish economy. God is expressly said to "make the clouds his chariot," Psa 104:3; and to "ride upon a swift cloud," Isa 19:1 : so that "riding upon a cherub," and "riding upon a swift cloud," is riding in the cloud as his chariot, supported and guided by the ministry of the cherubim. The next clause in the parallel place of Samuel is, "He was seen on the wings of the wind;" ירא yera, he was seen, being used for ידא yede, he flew, ד daleth being changed into ר resh. Either of them may be the true reading, for the MSS. are greatly divided on these places; but on the whole וירא vaiyera appears to be the better reading: "And he was seen on the wings of the wind."
As the original has been supposed by adequate judges to exhibit a fine specimen of that poetry which, in the choice of its terms, conveys both sense and sound, I will again lay it before the reader, as I have done in the parallel place, Sa2 22:2. The words in italic to be read from right to left.
ויעף כרוב על וירכב vaiyaoph kerub al vayirkab And he rode upon a cherub, and did fly!
רוח כנפי על וידא ruach canphey al waiyede Yea, he flew on the wings of the wind! The word רוח ruach, in the last line, should be pronounced, not ruak, which is no Hebrew word: but as a Scottish man would pronounce it, were it written ruagh. With this observation, how astonishingly is the rushing of the wind heard in the last word of each hemistich! Sternhold and Hopkins have succeeded in their version of this place, not only beyond all they ever did, but beyond every ancient and modern poet on a similar subject: -
"On cherub and on cherubinFull royally he rode;
And on the wings of mighty windsCame flying all abroad."
Even the old Anglo-Scottish Psalter has not done amiss: -
And he steygh aboven cherubyn and he flow;
He flow aboven the fethers of wyndes. |
3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
4 Who maketh his angels spirits; his ministers a flaming fire:
4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
2 Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
3 And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.
1 The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
1 To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
89 And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.
22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
23 And within the oracle he made two cherubims of olive tree, each ten cubits high.
24 And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.
25 And the other cherub was ten cubits: both the cherubims were of one measure and one size.
26 The height of the one cherub was ten cubits, and so was it of the other cherub.
27 And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.
28 And he overlaid the cherubims with gold.
18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
16 O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
44 Thou hast covered thyself with a cloud, that our prayer should not pass through.
11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.
30 And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones.
23 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
13 The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.
29 The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein.
9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD.
12 At the brightness that was before him his thick clouds passed, hail stones and coals of fire.
2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.
29 Also can any understand the spreadings of the clouds, or the noise of his tabernacle?
1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.
15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies.
17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
2 And he said, The LORD is my rock, and my fortress, and my deliverer;
1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.
3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
4 Who maketh his angels spirits; his ministers a flaming fire:
20 Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.