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Bahasa Indonesia Sehari-hari
Mazmur 18:10
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
(18-11) Ia mengendarai kerub, lalu terbang dan melayang di atas sayap angin.
Maka dicenderungkan-Nya langit lalu turunlah Ia, dan gelap gulita adalah di bawah kaki-Nya.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
rode: Psalms 99:1, 2 Samuel 22:11, 2 Samuel 22:12, Ezekiel 1:5-14, Ezekiel 10:20-22
he did fly: Psalms 104:3
Reciprocal: Exodus 40:34 - a cloud Deuteronomy 33:26 - rideth 1 Kings 6:23 - two cherubims 1 Chronicles 28:18 - the chariot Job 20:8 - fly away Job 26:8 - thick clouds Job 30:22 - to ride Psalms 68:4 - rideth Psalms 68:17 - chariots Psalms 68:33 - rideth Psalms 139:9 - the wings Isaiah 6:2 - did fly Isaiah 19:1 - rideth Ezekiel 10:1 - above Ezekiel 10:18 - and stood Daniel 3:17 - our God Habakkuk 3:8 - ride Matthew 17:5 - behold Acts 2:2 - as
Cross-References
And agayne the angell of the Lord sayde vnto her: I wyll multiplie thy seede in such sort, that it shal not be numbred for multitude.
And I wyll blesse her, and geue thee a sonne of her: yea, I wyll blesse her, and she shalbe [a mother] of nations, yea & kynges of people shall sprynge of her.
Unto who God sayd: Sara thy wife shall beare thee a sonne in deede, & thou shalt call his name Isahac: and I wyll establishe my couenaunt with hym for an euerlastyng couenaunt [and] with his seede after hym.
But my couenaunt wyl I make with Isahac whiche Sara shall beare vnto thee, euen this tyme twelue moneth.
And sayde: Lorde, yf I haue nowe founde fauour in thy sight, passe not away I praye thee from thy seruaunt.
And I wyll fet a morsell of bread to comfort your heartes withall, and then shall you go your wayes: for euen therefore are ye come to your seruaunt. And they sayde: do euen so as thou hast sayde.
And he toke butter and mylke, and the calfe which he had prepared, and set it before them, and stoode hym selfe by them vnder the tree: & they dyd eate.
And they sayde vnto hym: where is Sara thy wife? He aunswered, behold, in the tent.
And God said vnto Abraham: wherfore dyd Sara laugh, saying, shall I of a suertie beare a chylde, which am olde?
Is any thing vnpossible to God? Accordyng to the tyme appoynted wyll I returne vnto thee [euen] according to the time of life: & Sara [shall] haue a sonne.
Gill's Notes on the Bible
And he rode upon a cherub, and did fly,.... The Targum renders it in the plural number, "cherubim"; and so the Septuagint, Syriac, and Arabic versions; and by whom may be meant, either the angels, who are as horses and chariots, on whom Jehovah rides, and who art he makes use of as executioners of his wrath and vengeance, Zechariah 6:5; and to whom wings are assigned as a token of swiftness, Isaiah 6:2; or rather the ministers of the Gospel, who are the living creatures in Revelation 4:7; and answer to the "cherubim" in Ezekiel's visions; and whom God made use of, especially after the death of Christ, and when the Gospel was rejected by the Jews, to carry it into the Gentile world, which was done by them with great speed and swiftness; and Maimonides u gives a caution, not to understand the phrase, "he did fly", as of God, but of the cherub;
yea, he did fly upon the wings of the wind; which may design the speedy help and assistance God gave to his Son, and gives to his people; and the swift destruction of their enemies; see Psalms 104:3; the words in
2 Samuel 22:11, with only the variation of a letter in one word, are, "and he was seen upon the wings of the wind"; which were both true; nor need a various reading be supposed, the psalmist using both words at different times, suitable to his purpose, and which both express his sense. Wings are ascribed to the winds by the Heathen poets, and they are represented as winged on ancient monuments w.
u Moreh Nevochim. par. 1. c. 49. w Vide Cuperi Apotheos. Homeri, p. 178. Wings are given to the south wind by Ovid, Metamorph. l. 1. Fab. 7. and by Juvenal, Satyr. 5. v. 10. and by Virgil, Aeneid. 8. v. 430. and who also speaks of wings of lightning, Aeneid. 5. v. 319.
Barnes' Notes on the Bible
And he rode upon a cherub - Compare Isaiah 14:13, note; Isaiah 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,” Ezekiel 1:0; Ezekiel 10:0. Cherubs are first mentioned as guarding the gates of Paradise, Genesis 3:24; then as bearing the throne of God upon their wings through the clouds, Ezekiel 1:0; Ezekiel 10:0; 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, Exodus 25:18 ff; 1 Kings 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,” Exodus 25:22; Numbers 7:89; Psalms 80:1; Psalms 99:1. The cherubim are not to be regarded as real existences, or as an order of angels like the seraphim Isaiah 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 Ezekiel 1:0), 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.”
Clarke's Notes on the Bible
Verse Psalms 18:10. 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 Psalms 103:20; Psalms 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," Psalms 104:3; and to "ride upon a swift cloud," Isaiah 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, 2 Samuel 22:2. The words in italic Hebrew 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 cherubin
Full royally he rode;
And on the wings of mighty winds
Came 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.
