the word of the LORD came expressly to Ezekiel the priest, son of Buzi, in the land of the Chaldeans by the river Chebar; and there the hand of the LORD came upon him.)
This seems to relate to the age of the prophet (because Ezek. 1:2-3 are a parenthesis, possibly by an editor, to clear up any misunderstanding of Ezek. 1:1. The two dates [i.e., Ezek. 1:1 and Ezek. 1:2-3] refer to the same time). This theory goes back to Origen. Thirty years of age was the time that priests began their ministry in the Temple (cf. Num. 4:3, 23, 30, 39, 43, 47). However, they began their training five years earlier (cf. Num. 8:23-25). Their length of service was to age fifty. This fits the length of Ezekiel's prophetic ministry (cf. Ezek. 40:1). Ezekiel understood this vision as his call to the prophetic ministry.
See Introduction, Date, D.
We know from archeological discoveries that this was a man-made irrigation canal from the Euphrates River, making a loop from near the city of Babylon, through the city of Nippur (cf. Ps. 137:1) and on to Erech (in all, about 60 miles).
Ezekiel's' specific ministry was to the Jews who were in exile, primarily those of Judea, but also the Northern Ten Tribes. Jeremiah's ministry was to those Jews left in Palestine, while Daniel's ministry was to the royal court of Nebuchadnezzar in the capital of Babylon. See Introduction, Date, C.
The VERB (BDB 834, KB 986, Niphal PERFECT) denotes YHWH revealing Himself to Ezekiel. This phrase is parallel to the windows of heaven were opened.
1. for judgment, Gen. 7:11; 8:2; Isa. 24:18
a. flood of water
b. no water
2. for agricultural blessings, 2 Kgs. 7:2, 19; Mal. 3:10
3. here, for revelatory vision
In ancient cosmology reality is described as
1. heaven above (sun and moon, stars, God's throne, i.e., the three heavens)
2. heaven above the earth (as a dome with windows)
3. the earth (dwelling place of physical life)
4. Sheol (the place of the dead, see Special Topic: The Dead, Where Are They? [Sheol/Hades, Gehenna, Tartarus]) below
There is a paradox in the Bible between those who claim to have seen God and the specific statements that no one can see God and live. Apparently it is possible to see visions of deity, but not to gaze intently on His form and especially His face (compare Exod. 24:11, 12; Num. 12:8; Isaiah 6; Revelation 4 with Exod. 33: 20-23; John 1:18; 6:46; 1 Tim. 6:16; 1 John 4:12).
The word vision (BDB 909 I) is first used in Gen. 46:2, where it is parallel with in visions of the night, which may imply
1. a dream (cf. Gen. 20:3, 6; 31:10, 11, 24; 37:6, 8, 9, 10. 20)
2. a special trance
In Num. 12:6 it relates to God's call to prophets (cf. 1 Sam. 3:15; Dan. 10:16; Ezek. 1:1; 8:3; 40:2). It is inferior to His face-to-face revelations to Moses (cf. Num. 12:8; Deut. 34:10). Still, it was divine revelation. These words are not Ezekiel's words, nor or the visions his imagination. YHWH is revealing His personal presence with the exiles!
It is also interesting that the very same Hebrew letters also mean sight or appearance. This meaning is far more common than vision. A few times the two meanings, vision and appearance, overlap (i.e., Ezek. 8:4; 11:24; 43:3[thrice]; Dan. 8:16, 27; 9:23; 10:1).
All of the book of Ezekiel is in the FIRST PERSON except 1:2, 3, which seem to be a later scribal or editorial addition to explain the date of Ezek. 1:1. Note the parenthesis in NASB.
It must be admitted that moderns do not know when, who, or how the OT books were produced. It is a faith assumption and biblical claim that they are uniquely from God (inspiration) through selected human instruments (authors, editors, and scribes).
Verse 2 reflects 2 Kgs. 24:14, which makes the date either 592 or 593 B.C. Ezekiel was exiled when he was 25 years old, but did not begin his ministry until five years later.
See Appendix: Kings of the Divided Kingdom.
This is the repeated formula (cf. Ezek. 1:3; 3:16; 6:1; 7:1) denoting divine revelation. It remains uncertain how the revelation came.
1. verbal
2. imagery
3. main truths and Ezekiel chooses the genre
But what is sure, it was YHWH's revelation, not Ezekiel's.
Ezekiel was from the priestly line of Zadok (cf. 2 Sam. 8:17; 15:24-36), while Jeremiah was from the priestly line of Abiathar (cf. 1 Sam. 22:20-23; 2 Sam. 8:17; 15:24-36), who was exiled to Anathoth by Solomon (cf. 1 Kgs. 2:26-27, 35).
This person (BDB 100) is mentioned only here in the OT. It seems to be related to the Hebrew root meaning
1. despise (BDB 100 I)
2. contempt (BDB 100 II)
3. a proper name (uncertain meaning)
a. second son of Nahor, Abrahams' brother, Gen. 22:21, possibly related to a tribe of Arabia mentioned in Jer. 25:23
b. a person of the tribe of Gad, 1 Chr. 5:14
The very fact that nothing else is known about Buzi implies that he was well known to the original recipients.
Herodotus (450 B.C.), Hist. I, uses this term to refer to an ethnic group (cf. 2 Kgs. 24:1-4; Dan. 5:30), as well as a priestly class (cf. Dan. 2:2; 3:8; 4:7; 5:7, 11), whose usage goes back to Cyrus II. Even before this, Assyrian records used the term (BDB 505) in an ethnic sense (cf. R. K. Harrison, Introduction to the Old Testament, p. 1113). Also read the good discussion of the possibility of a confusion of two similar terms (i.e., Kal-du vs. Kasdu) in The Expositors Bible Commentary, vol. 7, pp. 14-15 or Robert Dick Wilson, Studies in the Book of Daniel, series 1.
Because Gen. 11:28 states that Ur of the Chaldeans was the home of Terah and his family, Chaldeans may have been ethnically Semitic (i.e., same racial group as the Hebrews). See Special Topic: Chaldeans.
This is an anthropomorphic phrase used often for God's presence, power, and inspiration (cf. Ezek. 1:3; 3:14, 22; 8:1; 33:22; 37:1; 40:1; 1 Kgs. 18:46; 2 Kgs. 3:15; Isa. 8:11; Jer. 15:17). See Special Topic: Hand.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (ANTHROPOMORPHIC LANGUAGE)
And the living beings ran to and fro like bolts of lightning.
God is sometimes identified with a storm (i.e., Sinai, cf. Exodus 19). The north is often used in the OT for impending judgment (i.e., Jer. 1:12-14; 4:6; 6:1). But here it is a symbol of acceptance and renewal. YHWH Himself is coming to be with the exiles (in Isa. 14:13 a northern mountain is God's dwelling).
This would have reminded Ezekiel and his readers of Exod. 19:9, 16, 18, the inauguration of the Mosaic covenant when YHWH visits Mt. Sinai/Horeb and gives the Ten Words to Moses (and, the rabbis say, the oral law).
The literal phrase is and fire taking hold of itself. This exact phrase is also found in Exod. 9:24 (i.e., BDB 77 and BDB 542, KB 534, Hithpael PARTICIPLE).
All of the prophets refer to the Mosaic Covenant. They judge Israel in light of her disobedience (cf. Deuteronomy 27-29) to its commands. Ezekiel will contrast
1. the current temple practices (cf. Ezek. 8-11) with a future temple (cf. Ezek. 40-48)
2. current shepherds (i.e., leaders) with a future leader (cf. Ezek. 33)
His readers had no other categories to relate to a restoration by YHWH than this one! The New Covenant (cf. Jer. 31:31-34; Ezek. 36:27-38) and its focus on individual faith and faithfulness (i.e., Ezek. 18, 33) would be a shocking revelation which would have seemed to depreciate both the Mosaic Covenant and Israelite corporality!
Throughout the book of Ezekiel his visions are described in terms like (BDB 198) or similar to. It is obvious that Ezekiel is doing the best that he can in describing that which is not normative.
Notice the different phrases used to describe this vision.
1. bright light or brightness (BDB 618 I) around it
2. glowing or gleaming metal in the midst of it
a. amber - LXX, NKJV, NRSV, NJB, JPSOA
b. bronze - TEV
c. brass - NEB
d. electrum (mixture of gold and silver) - LXX, Vulgate
The word's origin and meaning are uncertain (found only in Ezek. 1:4, 27; 8:2), but context denotes a brilliant, glowing substance (cf. Ezek. 1:4, 27; 8:2 only). YHWH is often seen as a light phenomenon (cf. Exod. 13:21; 2 Sam. 22:13; Ps. 89:15; 90:8; Ezek. 1:4, 27; 8:2; Rev. 22:5).
fire
SPECIAL TOPIC: FIRE
These throne creatures are first described in Exod. 25:18-22; 37:7-9. It is uncertain if there are two Cherubim (i.e., two on the mercy seat of the ark) or four (two at each end of the ark and two on the lid). This same confusion can be seen in Solomon's Temple (cf. 1 Kgs. 6:23-28; 2 Chr. 3:10-14). Jewish tradition has four and is the origin of the four of this vision.
I have always held to only two (on the lid) from Exodus with Solomon expanding the size of everything in the tabernacle when he built the Temple in Jerusalem (cf. 1 Kings 6). By the way, Ezekiel felt the same freedom (or revelation) to expand and change the temple further in chapters 40-48.
Just a note on the term cherub (BDB 500). Several possible sources.
1. Akkadian, lesser spiritual being
a. advisor to the gods
b. protector of the faithful (from Roland de Vaux, Ancient Israel, vol. 2, p. 319)
2. Assyrian
a. to be gracious
b. ADJECTIVE, great or mighty
c. similar to the name of the winged bulls on the gates of Nineveh
3. BDB mentions possibility of thunder cloud ( Ps. 18:11)
They are described again in Ezek. 10. They are the origin of the living creatures of Rev. 4:6-8. Their description changes from time to time, but it is obvious that they are the same group of angelic creatures (i.e., throne guardians). Ezekiel recognizes them as Cherubim in Ezek. 10, but not here in Ezek. 1.
SPECIAL TOPIC: CHERUBIM
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
See Special Topic above.
feet were like a calf's hoof
NKJV, NRSV, the soles of their feet like the soles of calves' feet
TEV they had hoofs like those of a bull
NJB they had hooves like calves
This is the only place this detail is mentioned. The Hebrew term feet is really soles (BDB 496 #3).
Remember this is imagery! It is a vision! Accuracy and detail are not the issue, but the overall effect. God is coming and the heavenly court with Him!
This metallic imagery (BDB 887 and 638 I) describes heavenly beings.
1. here the Cherubim
2. the powerful angel in Dan. 10:6
3. the glorified Jesus in Rev. 1:15; 2:18
There are several angelic creatures who are said to have wings.
1. the Cherubim over the Ark of the Covenant, Exod. 25:20; 37:9; 1 Kgs. 6:24, 27; 8:6, 7; 2 Chr. 3:11-13; 5:7, 8
2. the Seraphim of Isaiah's heavenly throne room vision, Isa. 6:2
3. the living creatures of Ezekiel's vision (i.e., called Cherubim in Ezek. 10:1), Ezek. 1:8, 24
4. the female angels of Zechariah's vision, Zech. 5:9
5. even used metaphorically of YHWH's special care (i.e., female bird, cf. Matt. 23:37), Ruth 2:12; Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4 (also see Gen. 1:2; Exod. 19:4; Deut. 32:11)
6. imagery of John in Revelation (cf. Ezek. 4:8; 9:9 from Ezekiel)
7. regular angels do not have wings in OT or NT
This is a vision of the mobile throne chariot of God. This imagery may go back to David's Psalm of praise in 2 Sam. 22:11. The living creature's wings and the wheels formed a hollow square with burning coals in its midst and over it all a blue ice-crystal canopy (cf. Ezek. 1:22, in Rev. 4:6 it is the floor).
The two Cherubim (BDB 500) are described in Exod. 25:20 as having one face that faced the middle of the Mercy Seat. In Revelation 4 each one had a separate face similar to the description here. The early church fathers tried to ascribe these different faces to the different gospel writers: Matthew, the lion; Mark, the ox; Luke, the man; John, the eagle. It is best to stay somewhat neutral on specific interpretations of these visions. Obviously it refers to some type of angelic order, which is very closely identified with the Throne of God!
Without trying to read too much into this phrase, there are several ways to take it.
1. sense of modesty (cf. Isa. 6:2, where feet may be a euphemism referring to the male sexual organs, cf. Ruth 3; 1 Sam. 24:3)
2. sense of preparation for action
3. in Isaiah 6 and Rev. 4:8 they had six wings.
This verse must be interpreted in light of Ezek. 1:20 and 21, which seem to imply the spirit of the four living creatures themselves (cf. Ezek. 1:21c). However, it must be admitted that the language of Ezek. 1:12 implies a separate personal will (i.e., God in the metaphor of His Spirit [i.e., Gen. 1:2]). See Special Topic: Spirit in the Bible.
This verse tries to describe something that is occurring in the midst of the box formed by the Cherubim wings, the wheels, and the crystal covering. Whatever it was, it was below the throne (cf. Ezek. 1:26). Notice the parallelism, which attempts to describe the indescribable.
1. burning coals of fire
2. torches darting back and forth among the living beings
3. bright fire
4. lightening flashing from it
One wonders how Ezek. 1:14 is related to Ezek. 1:13. The Peshitta, NKJV, and REB translate Ezek. 1:13 as if it describes the living creatures themselves and not the coals of fire (LXX, NASB, NRSV, TEV, NJB). The answer to this confusion is rectified by JPSOA, which puts a full stop after the first phrase of Ezek. 1:13, thereby relating it to the living creatures of Ezek. 1:12.
I assume Ezek. 1:13 does not describe the Cherubim, but is a sacrificial image going back to the tabernacle. It is uncertain if it refers to (1) coals on the altar of incense, which were used to make good smelling smoke which veiled the view of YHWH, who dwelt between the wings of the Cherubim over the Ark of the Covenant (cf. Exod. 30:1-10; 37:5-28) or (2) the sacrificial altar (cf. Exod. 27:1-8; 38:1-7) at the front of the entrance to the tabernacle/temple where sacrifices (cf. Leviticus 1-7) were brought and given to the priests. These sacrifices allowed sinful humans to approach a holy God!
I take this opportunity to discuss the accommodation used by God to communicate His true revelation to a particular historical/geographical people. There are two items that especially fit into an Ancient Near Eastern setting (i.e., multi-faced animals, spiritual guardians, and lightning). God chooses imagery that His people have seen in other religions, but now they apply to YHWH.
1. The three heavens described by Babylonians as made of gem stones (NIDOTTE, vol. 4, p. 164).
2. Lightning is a common weapon in the hand of Canaanite gods, which are usually depicted on mountains (cf. Ezek. 1:4, north, cf. Isa. 14:13).
3. The multi-faced angelic guardians are also common in Mesopotamia (and Egypt), where they guard the entrance of temples and palaces (cf. IVP, Bible Background Commentary, p. 690).
YHWH often takes the names of foreign deities to describe Himself.
1. King of Kings
2. winged disk (sun)
3. God of heaven
In this way He shows that He is the only true God. The only universal God of creation and redemption. We must be careful as moderns
1. not to make the images literal
2. not to assume cultural borrowing has theological significance of reality to the false gods of the nations
3. that biblical images are just thatimages attempting to convey spiritual reality! History is theologically affected and theology is historically/culturally affected. This is how human communication works. We move from the concrete to the figurative and from the known to the new reality!
The question again has to do with the referent. It is
1. the living creatures, Peshitta, NASB, NKJV, NRSV, TEV, NJB
2. the central fire, JPSOA
It seems to me that Ezek. 1:5-12, 14 describe the living creatures, but Ezek. 1:13 describes a central fire (cf. Ezek. 10:2, 7; Isa. 6:6; Rev. 8:5). But the issue cannot be definitively solved. The MT (JPSOA) implies that it all refers to the living creatures.
in the wheels.
These wheels were beside the angelic beings ( Ezek. 1:15). There seems to be a wheel within a wheel at right angles to each other ( Ezek. 1:16), which symbolized immediate mobility (cf. Ezek. 1:17; 10:11). The eyes around each wheel symbolizes the omniscience of God (cf. Ezek. 10:12). From Babylonian literature eyes on wheels referred to jewels (cf. The IVP Bible Background Commentary, p. 691). In Ezek. 1:19 the chariot throne rises from the earth that shows it is not earthbound (cf. Ezek. 10:16-17).
Ezekiel tries to describe the wheels.
1. eight wheels
2. two beside each cherub
3. made of beryl (BDB 1076, cf. Ezek. 10:9; Exod. 28:30; 39:13; Song of Songs 5:14; Dan. 10:6)
4. full of eyes (from Rev. 10:12 and Rev. 4:6, 8 there were also eyes on the living creatures)
5. all of them were alike ( Ezek. 1:16)
The God of creation and covenant is not limited to the Promised Land! He goes and knows!
In Daniel's vision of heaven the Ancient of Days (i.e., YHWH) is also connected to fiery wheels (cf. Dan. 7:9) and angels ( Dan. 7:10).
See note at Ezek. 1:12. The word spirit (BDB 924) is being used in two senses.
1. God (i.e., in metaphor of spirit, Ezek. 1:12, 20)
2. the living creatures ( Ezek. 1:21)
Spirit, in this context, is a way of expressing life/personality/being.
And there came a voice from above the expanse that was over their heads; whenever they stood still, they dropped their wings.
The Hebrew word means that which is beat out and usually refers to a concave, shallow dish (BDB 956). Here it seems to be a reference to the dome of the earth or the sky (i.e., over the heads, cf. Dan. 12:3; Exod. 24:10). Its color was crystal, like ice (BDB 901), which implies a crystal blueness (see Rev. 4:6 for a foundation of the same color).
This term (BDB 431, KB 432, Niphal PARTICIPLE) is used in several ways (NIDOTTE, vol. 2, p. 532).
1. fear during the wilderness wanderings of Israel, Deut. 1:19; 8:15
2. YHWH's redemptive acts during this exodus period, Deut. 10:21; 2 Sam. 7:23; 1 Chr. 17:21; Ps. 66:3, 5; 106:22
3. YHWH's name, Deut. 28:58; Ps. 99:3; 119:9; Mal. 1:4
4. YHWH's presence, Jdg. 13:6; Job 37:22; Isa. 64:3; Ezek. 1:22
5. eschatological redemptive acts, Joel 2:11, 31; Mal. 4:5
This verse is an attempt to describe the sound of the chariot moving (i.e., the living creatures' wings)
1. like the sound of abundant waters (cf. Ezek. 43:2)
2. like the voice (i.e., thunder, BDB 876) of the Almighty (cf. Rev. 1:15; 14:2; 19:6) or angel (cf. Dan. 10:6)
3. like a sound of tumult (BDB 242), like the sound of an army camp (i.e., host, BDB 334, cf. Jer. 11:16)
The implication is that the voice of God directs their movement (cf. Ezek. 1:25).
This is the term Shaddai (BDB 994, cf. Num. 24:4, 16; Ruth 1:20, 21; Ps. 91:1; Isa. 13:6; Ezek. 1:24; Joel 1:15). Usually it is combined with El (the general name for deity in the Ancient Near East, probably from the root to be strong ). Shaddai's etymology is uncertain. Some scholars suggest
1. the all-sufficient One
2. the self-sufficient One
3. the compassionate One (same consonants in Arabic mean a woman's breast, BDB 994)
4. rain-giver
5. high (mountain) God
6. mighty or violent
the appearance of the surrounding radiance. Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face and heard a voice speaking.
It is described
1. above the expanse (i.e., crystal dome, cf. Ezek. 10:1)
2. color was sapphire or lapis lazuli (BDB 705, cf. Exod. 24:10; 28:18; 39:11; Job 28:6, 16; Isa. 54:11). Notice Ezekiel's descriptions of colors come from his training as a priest. These were the colors of the tabernacle and priestly garments.
3. usually YHWH's throne is in heaven (cf. Ps. 11:4; 103:19; Isa. 66:1) and the earth is His footstool (i.e., between the wings of the Cherubim over the Ark).
The throne's occupant is described.
1. appearance as a man, Ezek. 1:26
2. his loins and above like glowing metal, Ezek. 1:27 (cf. Ezek. 1:4; 8:2)
3. below loins like fire, Ezek. 1:27
4. radiance around him (like a rainbow), Ezek. 1:28
5. like the glory of YHWH, Ezek. 1:28
As in Isaiah 6, YHWH is depicted as a human person, but He Himself (i.e., face) cannot be described! He is the awesome, holy one, who only accommodates His glorious appearance to humans (cf. Exod. 24:10-11; Dan. 7:9). However, Israelites usually believed that to see God meant death (cf. Exod. 33:17-23; Isa. 6:5). Often this seeing of God is related to the Angel of the LORD.
SPECIAL TOPIC: THE ANGEL OF THE LORD
This term (BDB 6) is often used to describe God and His presence (theopany).
1. by David, 2 Sam. 22:13
2. to an eschatological Israel, Isa. 4:5
3. of YHWH's portable throne chariot, Ezek. 1:4, 13
4. of YHWH Himself, Ezek. 1:27, 28; 3:23; 10:4
This seems to represent the grace and mercy of God as expressed in the sign to Noah (cf. Gen. 9:13-17). God's purpose of a covenant people will not change, as He does not change!
This (BDB 458) is the theme of Ezekiel (19 times, mostly in chapters 10 and 43). This is also a major theme in Isaiah (38 times). In many ways it is theologically parallel to holy (BDB 872) as in Exod. 29:43; Lev. 10:3 and especially Isa. 6:3. These terms stand for YHWH's uniqueness and majesty! His personal presence is overwhelming and awe inspiring (El Shaddai). He is the God of creation (Elohim) and redemption (YHWH). He is the ever-living, only-living source of life. He is always present with Israel!
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD
This is often what occurs in the presence of the divine or His representative (cf. Ezek. 1:28; 3:23; 43:3; 44:4; Gen. 17:3, 17; Dan. 2:46; 8:17; Rev. 1:17).
Paul House, Old Testament Theology, p. 329, compares this with
1. Moses' reluctance to serve (cf. Exodus 3-4)
2. Isaiah's sense of personal and corporate sinfulness (cf. Isa. 6:5)
3. Jeremiah's personal depreciation (cf. Jer. 1:6-10)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What exactly did Ezekiel see and why?
2. Why is the description of the Cherubim different from that in Ezek. 10?
3. How does Ezek. 10 relate to Ezek. 1?