Exegetical and Hermeneutical Commentary of Ezekiel 1:22
And the likeness of the firmament upon the heads of the living creature [was] as the color of the terrible crystal, stretched forth over their heads above.
22. And the likeness of the firmament ] Rather: and there was a likeness over the heads of the living creature (of) a firmament. The term “firmament” has come from the LXX. (sterema) through the Vulgate. The verb is used of the creation of the earth, Isa 42:5; Isa 44:24; Psa 136:6, and once, Job 37:18, of the creation of the heavens; and the noun is always used of the heavens. In the above passages LXX. renders “make strong,” and the noun “firmament.” The word “firmament” occurs only in Genesis 1; Ezekiel 1; Eze 10:1; Psa 19:1; Psa 150:1; Dan 12:3.
the terrible crystal ] Cf. Exo 24:10, “and they saw the God of Israel, and there was under his feet as it were a pavework of sapphire stone, and as it were the very heaven for clearness.” In Revelation 4, which is largely indebted to Ezekiel 1, the crystal firmament here becomes “a sea of glass like unto crystal” ( Eze 1:6). The word “terrible” is wanting in LXX., which reads also as a firmament in the first clause.
Fuente: The Cambridge Bible for Schools and Colleges
22 28. The Firmament, and Throne, and Glory of God
Over the heads and outstretched wings of the four living creatures there appeared a firmament like crystal ( Eze 1:22-25); and above the firmament an appearance as of a throne, like a sapphire stone; and upon the throne the appearance of a man ( Eze 1:26). From his loins upwards he had the appearance of glancing amber (electrum), and from his loins downwards of fire; and there was a splendour around him like that of the rainbow in the day of rain ( Eze 1:25-28).
Fuente: The Cambridge Bible for Schools and Colleges
The color (Hebrew, eye) of the terrible crystal refers to the dazzling brightness of the firmament, a clear bright expanse between the throne and the living creatures, separating heaven from earth.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. The colour of the terrible crystal] Like a crystal, well cut and well polished, with various faces, by which rays of light were refracted, assuming either a variety of prismatic colours, or an insufferably brilliant splendour. This seems to be the meaning of the terrible crystal. Newcome translates, fearful ice. The common translation is preferable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The likeness; the appearance or resemblance; of which word before, Eze 1:13,16.
The firmament: the living creatures, the wheels, and these upon the earth, our prophet had seen and mentioned; now he speaks of the firmament, which must be supposed to be stretched forth above the earth; as the prophet saw the one, so he saw the other. This firmament was not that we behold, it was emblematical and representative. It appeared, but much more august and wonderful than the natural.
Upon; not resting upon, but over their heads stretched out, and the Hebrew were better read, over, in this place and on this occasion.
The colour, Heb. eye, a word twice already here used, and in the same sense; the aspect, and shape or form, as Eze 1:8,16.
Of the terrible crystal, for splendour, purity, and solidity: all that was above these creatures and wheels was beautiful and very majestical, as indeed it was meet it should be; and it is therefore called terrible, because it impresseth a veneration upon the mind of the beholders, it dazzleth the eye, and overpowereth it: the same word is used concerning the name of God, holy and reverend, Psa 99:3; 111:9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. upon the headsrather,”above the heads” [FAIRBAIRN].
colourglitter.
terrible crystaldazzlingthe spectator by its brightness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the likeness of the firmament upon the heads of the living creature,…. This was not a real firmament, but the likeness of one; it was like the firmament which God created on the second day, which divided between the waters above and below, and which he called Heaven; and is no other than the airy and starry heavens. Its name is in Hebrew
, “an expanse”; from its being stretched out as a curtain, and a tent to dwell in; and a “firmament” from its firmness and continuance; and therefore called the firmament of his power, Ge 1:8
Ps 150:1; and this visionary one was “over the heads of the living creatures”; which shows that they could not be angels, for those have their habitation in the third heaven, above the firmament; much less in hieroglyphic of the trinity of Persons, who are the three that bear record in heaven, and are not under the firmament; but ministers of the Gospel, who are on earth, and are subject to Christ, whose throne is above the firmament, Eze 1:26; and who receive their commission and gifts from him, and are accountable to him. This firmament
[was] as the colony of the tenable crystal; crystal is a very white, transparent, precious stone, resembling ice, from whence it has its name; hence Pliny t thought it was no other than ice vehemently frozen; and here it is called “terrible”, because exceeding clear and bright, so that there was no looking upon it, without the eyes being dazzled with the glory of it. The sky is called a molten looking glass, in which the glory of God, and his handiwork, may be seen, Job 37:18; and as the throne of Christ was over this crystal firmament, it shows that, though he is in heaven, he sees all that is done on earth, and in his churches, and by his ministers; and the saints also see him by faith, and through the glass of the Gospel: it is only a crystal firmament that is between them,
stretched forth over their heads above; that is, over the heads of the living creatures, as before; said to be stretched out, in allusion to its name, an expanse, as before observed.
t Nat. Hit. l. 37. c. 2.
Fuente: John Gill’s Exposition of the Entire Bible
The throne of Jehovah. – Eze 1:22. And over the heads of the creature there appeared an expanse like the appearance of the terrible crystal, stretched out over their heads above. Eze 1:23 . And under the expanse were their wings, extended straight one towards another: each had two wings, covering to these, and each two (wings), covering to those, their bodies. Eze 1:24 . And I heard the sound of their wings, as the sound of many waters, like the voice of the Almighty, as they went: a loud rushing like the clamour of a camp: when they stood, they let down their wings. Eze 1:25 . And there came a voice from above the expanse which was above their heads; when they stood, they let their wings sink down. Eze 1:26 . Over the expanse above their heads was to be seen, like a sapphire stone, the figure of a throne: and over the figure of the throne was a figure resembling a man above it. Eze 1:27 . And I saw like the appearance of glowing brass, like the appearance of fire within the same round about; from the appearance of his loins upwards, and from the appearance of his loins downwards, I saw as of the appearance of fire, and a shining light was round about it. Eze 1:28 . Like the appearance of the bow, which is in the clouds in the day of rain, was the appearance of the shining light round about. This was the appearance of the likeness of the glory of Jehovah. And I saw it, and fell upon my face, and I heard the voice of one that spake. – Above, over the heads of the figures of the cherubim, Ezekiel sees something like the firmament of heaven (Eze 1:22.), and hears from above this canopy a voice, which re-echoes in the rushing of the wings of the cherubim, and determines the movement as well as the standing still of these creatures. The first sentence of Eze 1:22 literally signifies: “And a likeness was over the heads of the creature – a canopy, as it were, stretched out.” is not the genitive after , but an explanatory apposition to it, and before ; neither has fallen out (as Hitzig supposes), nor is it to be supplied. For denotes not any definite likeness, with which another could be compared, but, properly, similitudo , and is employed by Ezekiel in the sense of “something like.” , without the article, does not mean the firmament of heaven, but any expanse, the appearance of which is first described as resembling the firmament by the words . It is not the firmament of heaven which Ezekiel sees above the heads of the cherubim, but an expanse resembling it, which has the shining appearance of a fear-inspiring crystal. , used of crystal, in so far as the appearance of this glittering mass dazzles the eyes, and assures terror, as in Jdg 13:6, of the look of the angel; and in Job 37:22, of the divine majesty. The description is based upon Exo 24:10, and the similitude of the crystal has passed over to the Apocalypse, Rev 4:6. Under the canopy were the wings of the cherubim, , standing straight, i.e., spread out in a horizontal direction, so that they appeared to support the canopy. is not, with Jerome and others, to be referred to the cherubim ( ), but to , as in Eze 1:9. The which follows does refer, on the contrary, to the cherub, and literally signifies, “To each were two wings, covering, namely, to these and those, their bodies.” corresponds to , in a manner analogous to in Eze 1:6. By the repetition of the , “to these and those,” the four cherubim are divided into two pairs, standing opposite to one another. That this statement contradicts, as Hitzig asserts, the first half of the verse, is by no means evident. If the two creatures on each side covered their bodies with the two wings, then two other wings could very easily be so extended under the canopy that the tops of the one should touch those of the other. As the creatures moved, Ezekiel hears the sound, i.e., the rustling of their wings, like the roaring of mighty billows. This is strengthened by the second comparison, “like the voice of the Almighty,” i.e., resembling thunder, cf. Eze 10:5. The that follows still depends on . , which occurs only here and in Jer 11:6, is probably synonymous with “roaring,” “noise,” “tumult.” This rushing sound, however, was heard only when the creatures were in motion; for when they stood, they allowed their wings to fall down. This, of course, applies only to the upper wings, as the under ones, which covered the body, hung downwards, or were let down. From this it clearly appears that the upper wings neither supported nor bore up the canopy over their heads, but only were so extended, when the cherubim were in motion, that they touched the canopy. In Eze 1:25 is also mentioned whence the loud sound came, which was heard, during the moving of the wings, from above the canopy, consequently from him who was placed above it, so that the creatures, always after this voice resounded, went on or stood still, i.e., put themselves in motion, or remained without moving, according to its command.
With the repetition of the last clause of Eze 1:24 this subject is concluded in Eze 1:25. Over or above upon the firmament was to be seen, like a sapphire stone, the likeness of a throne, on which sat one in the form of a man – i.e., Jehovah appeared in human form, as in Dan 7:9. Upon this was poured out a fiery, shining light, like glowing brass ( , as in Eze 1:4) and like fire, , “within it round about” ( = , “within,” and , pointing back to ). This appears to be the simplest explanation of these obscure words. They are rendered differently by Hitzig, who translates them: “like fire which has a covering round about it, i.e., like fire which is enclosed, whose shining contrasts so much the more brightly on account of the dark surrounding.” But, to say nothing of the change which would then be necessary of into , this meaning seems very far-fetched, and cannot be accepted for this reason alone, that , neither in the following hemistich ( Eze 1:27) nor in Eze 8:2, has any such or similar strengthening addition. The appearance above shows, as the centre of the cloud (Eze 1:4), a fiery gleam of light, only there is to be perceived upon the throne a figure resembling a man, fiery-looking from the loins upwards and downwards, and round about the figure, or rather round the throne, a shining light ( , cf. Eze 1:4), like the rainbow in the clouds, cf. Rev 4:3. This , Eze 1:28, does not refer to , but to the whole appearance of him who was enthroned – the covering of light included, but throne and cherubim (Eze 10:4, Eze 10:19) excluded (Hitzig)] was the appearance of the likeness of Jehovah’s glory. With these words closes the description of the vision. The following clause, “And I saw, etc.,” forms the transition to the word of Jehovah, which follows on the second chapter, and which summoned Ezekiel to become a prophet to Israel. Before we pass, however, to an explanation of this word, we must endeavour to form to ourselves a clear conception of the significance of this theophany.
For its full understanding we have first of all to keep in view that it was imparted to Ezekiel not merely on his being called to the office of prophet, but was again repeated three times – namely, in Eze 3:22., where he was commissioned to predict symbolically the impending siege of Jerusalem; Eze 8:4., when he is transported in spirit to the temple-court at Jerusalem for the purpose of beholding the abominations of the idol-worship practised by the people, and to announce the judgment which, in consequence of these abominations, was to burst upon the city and the temple, in which it is shown to him how the glory of the Lord abandons, first the temple and thereafter the city also; and in Eze 43:1., in which is shown to him the filling of the new temple with the glory of the Lord, to swell for ever among the children of Israel. In all three passages it is expressly testified that the divine appearance was like the first which he witnessed on the occasion of his call. From this Kliefoth has drawn the right conclusion, that the theophany in Eze 1:4. bears a relation not to the call only, but to the whole prophetic work of Ezekiel: “We may not say that God so appears to Ezekiel at a later time, because He so appeared to him at his call; but we must say, conversely, that because God wills and must so appear to Ezekiel at a later time while engaged in his prophetic vocation, therefore He also appears to him in this form already at his call.” The intention, however, with which God so appears to him is distinctly contained in the two last passages, Ezekiel 8-11 and Ezekiel 43: “God withdraws in a visible manner from the temple and Jerusalem, which are devoted to destruction on account of the sin of the people: in a visible manner God enters into the new temple of the future; and because the whole of what Ezekiel was inspired to foretell was comprehended in these two things – the destruction of the existing temple and city, and the raising up of a new and a better; – because the whole of his prophetic vocation had its fulfilment in these, therefore God appears to Ezekiel on his call to be a prophet in the same form as that in which He departs from the ancient temple and Jerusalem, in order to their destruction, and in which He enters into the new edifice in order to make it a temple. The form of the theophany, therefore, is what it is in Eze 1:4., because its purpose was to show and announce to the prophet, on the one side the destruction of the temple, and on the other its restoration and glorification.” These remarks are quite correct, only the significance of the theophany itself is not thereby made clear. If it is clear from the purpose indicated why God here has the cherubim with Him, while on the occasion of other appearances (e.g., Dan 7:9; Isa 6:1) He is without cherubim; as the cherubim here have no other significance than what their figures have in the tabernacle, viz., that God has there His dwelling-place, the seat of His gracious presence; yet this does not satisfactorily explain either the special marks by which the cherubim of Ezekiel are distinguished from those in the tabernacle and in Solomon’s temple, or the other attributes of the theophany. Kliefoth, moreover, does not misapprehend those diversities in the figures of the cherubim, and finds indicated therein the intention of causing it distinctly to appear that it is the one and same Jehovah, enthroned amid the cherubim, who destroys the temple, and who again uprears it. Because Ezekiel was called to predict both events, he therefore thinks there must be excluded, on the one hand, such attributes in the form of the manifestation as would be out of harmony with the different aims of the theophany; while, on the other, those which are important for the different aims must be combined and comprehended in one form, that this one form may be appropriate to all the manifestations of the theophany. It could not therefore have in it the ark of the covenant and the mercy-seat; because, although these would probably have been appropriate to the manifestation for the destruction of the old temple (Eze 8:1.), they would not have been in keeping with that for entering into the new temple. Instead of this, it must show the living God Himself upon the throne among “the living creatures;” because it belongs to the new and glorious existence of the temple of the future, that it should have Jehovah Himself dwelling within it in a visible form.
From this, too, may be explained the great fulness of the attributes, which are divisible into three classes: 1. Those which relate to the manifestation of God for the destruction of Jerusalem; 2. Those which relate to the manifestation of God for entering into the new temple; and, 3. Those which serve both objects in common. To the last class belongs everything which is essential to the manifestation of God in itself, e.g., the visibility of God in general, the presence of the cherubim in itself, and so on: to the first class all the signs that indicate wrath and judgment, consequently, first, the coming from the north, especially the fire, the lightnings, in which God appears as He who is coming to judgment; but to the second, besides the rainbow and the appearance of God in human form, especially the wheels and the fourfold manifestation in the cherubim and wheels. For the new temple does not represent the rebuilding of the temple by Zerubbabel, but the economy of salvation founded by Christ at His appearing, to which they belong as essential tokens; to be founded, on the one hand, by God’s own coming and dwelling upon the earth; on the other, to be of an oecumenic character, in opposition to the particularities and local nature of the previous ancient dispensation of salvation. God appears bodily, in human form; lowers down to earth the canopy on which His throne is seated; the cherubim, which indicate God’s gracious presence with His people, appear not merely in symbol, but in living reality, plant their feet upon the ground, while each cherub has at his side a wheel, which moves, not in the air, but only upon the earth. By this it is shown that God Himself is to descend to the earth, to walk and to dwell visibly among His people; while the oecumenic character of the new economy of salvation, for the establishment of which God is to visit the earth, is represented in the fourfold form of the cherubim and wheels. The number four – the sign of the oecumenicity which is to come, and the symbol of its being spread abroad into all the world – is assigned to the cherubim and wheels, to portray the spreading abroad of the new kingdom of God over the whole earth. But how much soever that is true and striking this attempt at explanation may contain in details, it does not touch the heart of the subject, and is not free from bold combinations. The correctness of the assumption, that in the theophany attributes of an opposite kind are united, namely, such as should refer only to the destruction of Jerusalem and of the temple, and such as relate only to the foundation and nature of the new economy of salvation, is beset with well-founded doubts. Why, on such a hypothesis, should the form of the theophany remain the same throughout in all three or four cases? This question, which lies on the surface, is not satisfactorily answered by the remark that Ezekiel had to predict not only the destruction of the old, but also the foundation of a new and much more glorious kingdom of God. For not only would this end, but also the object of showing that it is the same God who is to accomplish both, have been fully attained if the theophany had remained the same only in those attributes which emblemize in a general way God’s gracious presence in His temple; while the special attributes, which typify only the one and the other purpose of the divine appearance, would only they have been added, or brought prominently out, where this or that element of the theophany had to be announced. Moreover, the necessity in general of a theophany for the purpose alleged is not evident, much less the necessity of a theophany so peculiar in form. Other prophets also, e.g., Micah, without having seen a theophany, have predicted in the clearest and distinctest manner both the destruction of Jerusalem and the temple, and the raising up of a new and more glorious kingdom of God. The reason, then, why Ezekiel witnessed such a theophany, not only at his call, but had it repeated to him at every new turn in his prophetic ministry, must be deeper than that assigned; and the theophany must have another meaning than that of merely consecrating the prophet for the purpose of announcing both the judgment upon Jerusalem and the temple, and the raising up of a new and more glorious economy of salvation, and strengthening the word of the prophet by a symbolical representation of its contents.
To recognise this meaning, we must endeavour to form a distinct conception, not merely of the principal elements of our theophany, but to take into consideration at the same time their relation to other theophanies. In our theophany three elements are unmistakeably prominent – 1st, The peculiarly formed cherubim; 2nd, The wheels are seen beside the cherubim; and, 3rd, The firmament above, both with the throne and the form of God in human shape seated upon the throne. The order of these three elements in the description is perhaps hardly of any importance, but is simply explicable from this, that to the seer who is on earth it is the under part of the figure which, appearing visibly in the clouds, first presents itself, and that his look next turns to the upper part of the theophany. Especially significant above all, however, is the appearance of the cherubim under or at the throne of God; and by this it is indisputably pointed out that He who appears upon the throne is the same God that is enthroned in the temple between the cherubim of the mercy-seat upon their outspread wings. Whatever opinion may be formed regarding the nature and significance of the cherubim, this much is undoubtedly established, that they belong essentially to the symbolical representation of Jehovah’s gracious presence in Israel, and that this portion of our vision has its real foundation in the plastic representation of this gracious relation in the Holy of Holies of the tabernacle or temple. As, however, opinions are divided on the subject of the meaning of these symbols, and the cherubim of Ezekiel, moreover, present no inconsiderable differences in their four faces and four wings from the figures of the cherubim upon the mercy-seat and in the temple, which had only one face and two wings, we must, for the full understanding of our vision, look a little more closely to the nature and significance of the cherubim.
While, according to the older view, the cherubim are angelic beings of a higher order, the opinion at the present day is widely prevalent, that they are only symbolical figures, to which nothing real corresponds – merely ideal representations of creature life in its highest fulness.
(Note: Compare the investigation of the cherubim in my Handbuch der Biblischen Archaeologie , I. pp. 86ff. and 113ff.; also Kliefoth’s Abhandlung ber die Zahlensymbolik der heiligen Schrift in der Theolog. Zeitschrift von Dieckhoff und Kliefoth , III. p. 381ff., where especially the older view – that the cherubim are angelic beings of a higher rank – is defended in a thorough manner, and the daring hypothesis of Hofmann signally refuted; lastly, Ed. C. Aug. Riehm, De natur et notione symbolic Cheruborum, Commentat. Basil. 1864, who, proceeding from the view – adopted by Bhr, Hengstenberg, and others – that the cherubim were only symbolical figures, has sought to determine more minutely the meaning of these symbols.)
This modern view, however, finds in the circumstance that the cherubim in the Israelitish sanctuary, as well as in Ezekiel and in the Apocalypse, are symbolical figures of varying shape, only an apparent but no real support. The cherubim occur for the firs time in the history of Paradise, where, in Gen 3:22-24, it is related that God, after expelling the first human pair from Paradise, placed at the east side of the garden the cherubim and the flame of a sword, which turned hither and thither, to guard the way to the tree of life. If this narrative contains historical truth, and is not merely a myth or philosopheme; if Paradise and the Fall, with their consequences, extending over all humanity, are to remain real things and occurrences – then must the cherubim also be taken as real beings. “For God will not have placed symbols – pure creations of Hebrew fancy – at the gate of Paradise,” Kliefoth. Upon the basis of this narrative, Ezekiel also held the cherubim to be spiritual beings of a higher rank. This appears from Eze 28:14-16, where he compares the prince of Tyre, in reference to the high and glorious position which God had assigned him, to a cherub, and to Elohim. It does not at all conflict with the recognition of the cherubim as real beings, and, indeed, as spiritual or angelic beings, that they are employed in visions to represent super-sensible relations, or are represented in a plastic form in the sanctuary of Israel. “When angels,” as Kliefoth correctly remarks in reference to this, “sing the song of praise in the holy night, this is an historical occurrence, and these angels are real angels, who testify by their appearance that there are such beings as angels; but when, in the Apocalypse, angels pour forth sounds of wrath, these angels are figures in vision, as elsewhere, also, men and objects are seen in vision.” But even this employment of the angels as “figures” in vision, rests upon the belief that there are actually beings of this kind. Biblical symbolism furnishes not a single undoubted instance of abstract ideas, or ideal creations of the imagination, being represented by the prophets as living beings. Under the plastic representation of the cherubim upon the mercy-seat, and in the most holy and holy place of the tabernacle and the temple, lies the idea, that these are heavenly, spiritual beings; for in the tabernacle and temple (which was built after its pattern) essential relations of the kingdom of God are embodied, and all the symbols derived from things having a real existence. When, however, on the other hand, Hengstenberg objects, on Rev 4:6, “that what Vitringa remarks is sufficient to refute those who, under the cherubim, would understand angels of rank – viz. that these four creatures are throughout the whole of this vision connected with the assembly of the elders, and are distinguished not only from the angels, but from all the angels, as is done in Eze 7:11,” – we must regard this refutation as altogether futile. From the division of the heavenly assembly before the throne into two choirs or classes (Rev 5:1-14 and 7) – in which the (cherubim) and the elders form the one (Rev 5:8), the the other choir (Rev 5:11) – an argument can be as little derived against the angelic nature of the cherubim, as it could be shown, from the distinction between the and , in Luk 2:13, that the “multitude of the heavenly host” were no angels at all. And the passage in Rev 7:11 would only then furnish the supposed proof against the relationship of the cherubim to the angels, if (in general – all angels, how numerous soever they may be – were spoken of. But the very tenor of the words, “all the angels,” points back to the choir of angels already mentioned in Eze 5:11, which was formed by , whose number was ten thousand times ten thousand, and thousands of thousands.
(Note: See on this distinction Winer’s Grammar of New Testament Greek (Moulton’s translation), p. 137, where, among other remarks, it is observed that “ are all generations, whatever their number; (Mat 1:17), all the generations – those which, either from the context or in some other way, are familiar as a definite number.”)
From the distinction between the and the in the Apocalypse, no further inference can be deduced than that the cherubim are not common angels, “ministering spirits, sent forth to minister” (Heb 1:14), but constitute a special class of angels of higher rank.
More exact information regarding the relationship of the cherubim to the other angels, or their nature, cannot indeed be obtained, either from the name cherubim or from the circumstance that, with the exception of Gen 3, they occur always only in connection with the throne of God. The etymology of the word is obscure: all the derivations that have been proposed from the Hebrew or any other Semitic dialect cannot make the slightest pretensions to probability. The word appears to have come down from antiquity along with the tradition of Paradise. See my Biblical Archaeology, p. 88ff. If we take into consideration, however, that Ezekiel calls them , and first in Ezekiel 10 employs the name , known from the tabernacle, or rather from the history of Paradise; since, as may be inferred from Eze 10:20, he first recognised, from the repetition of the theophany related in Ezekiel 10, that the living creatures seen in the vision were cherubim – we may, from the designation , form a supposition, if not as to their nature, at least as to the significance of their position towards the throne of God. They are termed , “living,” not as being “ideal representatives of all living things upon the earth” (Hengstenberg), but as beings which, among all the creatures in heaven and earth, possess and manifest life in the fullest sense of the word, and on that very account, of all spiritual beings, stand nearest to the God of the spirits of all flesh (who lives from eternity to eternity), and encircle His throne. With this representation harmonises not only the fact, that after the expulsion of the first human beings from Paradise, God commanded them to guard the way to the tree of life, but also the form in which they were represented in the sanctuary and in the visions. The cherubim in the sanctuary had the form of a man, and were only marked out by their wings as super-terrestrial beings, not bound by the earthly limits of space. The cherubim in Ezekiel and the Apocalypse also preserve the appearance of a man. Angels also assume the human form when they appear visibly to men on earth, because of all earthly creatures man, created in the image of God, takes the first and highest place. For although the divine image principally consists in the spiritual nature of man, – in the soul breathed into him by the Spirit of God, – yet his bodily form, as the vessel of this soul, is the most perfect corporeity of which we have any knowledge, and as such forms the most appropriate garment for the rendering visible the heavenly spiritual being within. But the cherubim in our vision exhibit, besides the figure of the human body with the face of a man, also the face of the lion, of the ox, and of the eagle, and four wings, and appear as four-sided, square-formed beings, with a face on each of their four sides, so that they go in any direction without turning, and yet, while so doing, they can always proceed in the direction of one face; while in the vision in the Apocalypse, the four faces of the creatures named are divided among the four cherubim, so that each has only one of them. In the countenance of man is portrayed his soul and spirit, and in each one also of the higher order of animals, its nature. The union of the lion, ox, and eagle-faces with that of man in the cherubim, is intended, doubtless, to represent them as beings which possess the fulness and the power of life, which in the earthly creation is divided among the four creatures named. The Rabbinical dictum ( Schemoth Rabba, Schttgen, Horae Hebraicae , p. 1168): Quatuor sunt qui principatum in hoc mundo tenent. Inter creaturas homo, inter aves aquila, inter pecora bos, inter bestias leo , contains a truth, even if there lies at the foundation of it the idea that these four creatures represent the entire earthly creation. For in the cherub, the living powers of these four creatures are actually united. That the eagle, namely, comes into consideration only in reference to his power of flight, in which he excels all other birds, may be concluded from the circumstance that in Rev 4:7 the fourth is described as resembling an eagle flying. According to this principle, the ox and the lion are only to be considered in reference to their physical strength, in virtue of which the ox amongst tame animals, the lion amongst wild beasts, take the first place, while man, through the power of his mind, asserts his supremacy over all earthly creatures.
(Note: This has been already rightly recognised by Riehm, l.c. p. 21ff., who has drawn from it the inference: quaternis igitur faciebus eximiae vires atque facultates significantur cherubis a deo ad munus suum sustinendum impertitae , which is connected with the erroneous representation that the cherubim are intended to bear the throne of God, and to carry the Lord of the world.)
The number four, lastly, both of the cherubim and of the four faces of each cherub, in our vision, is connected with their capacity to go in all directions without turning, and can contribute nothing in favour of the assumption that these four indicate the whole living creation, upon the simple ground that the number four is not essential to them, for on the mercy-seat only two cherubim are found. That they are also represented in the vision as higher spiritual beings, appears not only from Eze 10:7, where a cherub stretches forth his hand and fetches out fire from between the cherubim, and places it in the hands of the angel clothed in white linen, who was to accomplish the burning of Jerusalem; but, still more distinctly, from what is said in the Apocalypse regarding their working. Here we observe them, as Kliefoth has already pointed out, “in manifold activity: they utter day and night the Tersanctus; they offer worship, Rev 4:8-9; Rev 5:8; Rev 19:4; they repeat the Amen to the song of praise from all creation, Rev 5:14; they invite John to see what the four first seals are accomplishing, Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7; one of them gives to the seven angels the seven phials of wrath, Rev 15:7.”
Besides this activity of theirs in the carrying out of the divine counsel of salvation, we must, in order to gain as clear a view as possible of the significance of the cherubim in our vision, as well as in Biblical symbolism generally, keep also in view the position which, in the Apocalypse, they occupy around the throne of God. Those who are assembled about the throne form these three concentric circles: the four (cherubim) form the innermost circle; the twenty-four elders, seated upon thrones, clothed in white garments, and wearing golden crowns upon their heads, compose the wider circle that follows; while the third, and widest of all, is formed by the many angels, whose number was many thousands of thousands (Rev 4:4, Rev 4:6; Rev 5:6, Rev 5:8; Rev 7:11). To these are added the great, innumerable host, standing before the throne, of the just made perfect from among all heathens, peoples, and languages, in white raiment, and with palms in their hands, who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, and now, before the throne of God, serve Him day and night in His temple (Eze 7:9, Eze 7:14-15). Accordingly the twenty-four elders, as the patriarchs of the Old and New Testament congregation of God, have their place beside God’s throne, between the cherubim and the myriads of the other angels; and in the same manner as they are exalted above the angels, are the cherubim exalted even above them. This position of the cherubim justifies the conclusion that they have the name of from the indwelling fulness of the everlasting blessed life which is within them, and which streams out from the Creator of spirits – the King of all kings, and Lord of all lords – upon the spiritual beings of heaven, and that the cherubim immediately surround the throne of God, as being representatives and bearers of the everlasting life of blessedness, which men, created in the image of God, have forfeited by the Fall, but which they are again, from the infinitude of the divine compassion, to recover in the divine kingdom founded for the redemption of fallen humanity.
It is easier to recognise the meaning of the wheels which in our vision appear beside the cherubim. The wheel serves to put the chariot in motion. Although the throne of God is not now expressly represented and designated as a chariot-throne, yet there can be no doubt that the wheels which Ezekiel sees under the throne beside the cherubim are intended to indicate the possibility and ease with which the throne can be moved in the direction of the four quarters of the heavens. The meaning of the eyes, however, is matter of controversy, with which, according to Eze 1:18, the felloes of the wheels, and, as is expressly mentioned in Eze 10:12, and also noted in Rev 4:6, the cherubim themselves are furnished all round. According to Kliefoth, the eyes serve the purpose of motion; and as the movement of the cherubim and wheels indicates the spreading abroad over the whole earth of the new economy of salvation, this mass of eyes in the cherubim and wheels must indicate that this spreading abroad is to take place, not through blind accident, but with conscious clearness. The meaning is not appropriate to Rev 4:6, where the cherubim have no wheels beside them, and where a going forth into all countries is not to be thought of. Here therefore, according to Kliefoth, the eyes only serve to bring into view the moral and physical powers which have created and supported the kingdom of God upon earth, and which are also to bring it now to its consummation. This is manifestly arbitrary, as any support from passages of the Bible in favour of the one view or the other is entirely wanting. The remark of Rosenmller is nearer the truth, that by the multitude of the eyes is denoted Coelestium naturarum perspicacia et , and leads to the correct explanation of Rev 5:6, where the seven eyes of the Lamb are declared to be , ; the eyes consequently indicate the spiritual effects which proceed from the Lamb over the entire earth in a manner analogous to His seven horns, which are the symbols of the completeness of His power. The eye, then, is the picture and mirror of the Spirit; and the ornamentation of the cherubim and wheels with eyes, shows that the power of the divine Spirit dwells within them, and determines and guides their movements.
The remaining objects of the vision are not difficult to explain. The appearance of the expanse over above the cherubim and wheels, upon which a throne is to be seen, represents the firmament of heaven as the place of God’s throne. God appears upon the throne in human form, in the terrible glory of His holy majesty. The whole appearance draws nigh to the prophet in the covering of a great fiery cloud (Eze 1:4). This cloud points back to the “thick cloud” in which Jehovah, in the ancient time, descended upon Mount Sinai amid thunders and lightnings (Exo 19:16) to establish His covenant of grace, promised to the patriarchs with their seed – the people of Israel brought forth from Egypt – and to found His kingdom of grace upon the earth. If we observe the connection of our theophany with that manifestation of God on Sinai for the founding of the Old Testament dispensation of salvation, we shall neither confine the fire and the lightnings in our vision to the manifestation of God for the destruction of Jerusalem and the temple, nor refer the splendour which appears above the throne in the form of a rainbow to the grace which returns after the execution of judgment, or to the new dispensation of salvation which is to be established. Nor may we regard these differing attributes, by referring them specially to individual historical elements of the revelation of God in His kingdom, as in opposition; but must conceive of them, more generally and from the point of view of unity, as symbols of the righteousness, holiness, and grace which God reveals in the preservation, government, and consummation of His kingdom. It holds true also of our theophany what Dsterdieck remarks on Rev 4:3 (cf. p. 219 of the second edition of his Commentary) regarding the importance of the divine appearance described in that passage: “We may not hastily apply in a general way the description before us by special reference to the judgments of God (which are seen at a later time) in their relation to the divine grace; it is enough that here, where the everlasting and personal ground of all that follows is described, the sacred glory and righteousness of God appear in the closest connection with His unchanging, friendly grace, so that the entire future development of the kingdom of God, and of the world down to the final termination, as that is determined by the marvellous unity of being which is in the holy, righteous, and gracious God, must not only according to its course, but also according to its object, correspond to this threefold glory of the living God.” As this fundamental vision (of the Apocalypse) contains all that serves to alarm the enemies and to comfort the friends of Him who sits on the throne, so the vision of Ezekiel also has its fundamental significance not only for the whole of the prophet’s ministry, but, generally, for the continuation and development of the kingdom of God in Israel, until its aim has been reached in its consummation in glory. This, its fundamental significance, unmistakeably appears from the twofold circumstance – firstly, that the theophany was imparted to the prophet at his call, and was then repeated at the principal points in his prophetic ministry, at the announcement both of the dissolution of the old kingdom of God by the destruction of Jerusalem and the temple, Ezekiel 9-11, and also at the erection of the new temple and a new arrangement of the kingdom (Ezekiel 40-48). Since, as was formerly already remarked, a theophany was not required either for the calling of Ezekiel to the office of a prophet, or for the announcement which was entrusted to him of the annihilation of the old and the foundation of the new kingdom of God, so the revelation of God, which pointed in its phenomenal shape to the dwelling of the Lord among His people in the Holy of Holies in the temple (and which was imparted in this place to Ezekiel, living among the exiles in the land of Chaldea by the banks of the Chebar), could only be intended, in view of the dissolution of the theocracy, which had already begun, and was shortly to be completed, to give to the prophet and those of his contemporaries who were living with him in exile, a real pledge that the essential element of the theocracy was not to be removed by the penal judgment which was passing over the sinful people and kingdom; but that God the Lord would still continue to attest Himself to His people as the living God, and preserve His kingdom, and one day bring it again to a glorious consummation. – In correspondence with this aim, God appears in the temple in the symbolical forms of His gracious presence as He who is throned above the cherubim; but cherubim and throne are furnished with attributes, which represent the movement of the throne in all directions, not merely to indicate the spreading of the kingdom of God over all the earth, but to reveal Himself as Lord and King, whose might extends over the whole world, and who possesses the power to judge all the heathen, and to liberate from their bondage His people, who have been given into their hands, if they repent and turn unto Him; and who will again gather them together, and raise them in the place of their inheritance to the glory which had been promised.
Such is the significance of the theophany at the inauguration of Ezekiel to the prophetic office. The significance, however, which its repetition possesses is clearly contained in the facts which the prophet was herewith permitted by God to behold. From the temple and city, polluted by sinful abominations, the gracious presence of God departs, in order that temple and city may be given over to the judgment of destruction; into the new and glorious temple there enters again the glory of God, to dwell for ever among the children of Israel.
Fuente: Keil & Delitzsch Commentary on the Old Testament
THE ENTHRONED GLORY, v. 22-28
Verse 22 begins a description of supernatural glory that overshadowed the spirit of the four living creatures and their four double wheels as they moved in crushing fear, terror, and judgment upon Chaldea from the north, v. 4. The firmament was a cloud of brilliant crystal that hovered and shone above the heads of the living creatures, wherever they moved upon or above the earth, as they were used to fulfill the sovereign will of God on the earth.
Verse 23 explains that “under the firmament”, the shadow of supernatural glory, in an expanse between the throne of God and these four living creatures, who swooped down from the northern part of the earth upon Chaldea, these four living creatures, each had their two wings outstretched erect or spread out, joined in unison, to move swiftly in the power of the spirit that moved them, v. 16.
Verse 24 relates that when these four living creatures (Gentile 20 world powers) were in flight, movement southward, the sound of their flight was similar to a noise of many waters, or a mass of disturbed human voices, Eze 43:2; Dan 10:6; Rev 1:15. It is further asserted that the sound was much like that of Almighty God, and as the voice of an host, indicating a determined purpose in direction and purpose of their mission, Job 37:4-5; Psa 29:3-4; Psa 68:33. The sounds were heard only when they were in motion, not after they let down their wings, Jer 11:16; Dan 10:6; Isa 13:4.
Verse 25 states that there was (existed) a voice, originating from the firmament or throne above the firmament, when the four living creatures stopped and rested or let down their wings. The voice was from him who was upon the throne above the firmament, from one who directed the spirit energies of the living creatures and their four dual wheels, v. 26. They let down their wings to listen intently to the Divine voice from the throne.
Verse 26 explains that over or above the firmament was the likeness or a similarity of a throne, in appearance very brilliant, like a sapphire stone, as described Exo 24:10. A sapphire stone is pale blue. Upon this sapphire-like, pale blue throne, was an appearance similar to a man, as Ezekiel beheld its glory. It was the Godhead who appeared in the likeness of humanity as related Exo 24:10; Col 2:9. His appearance was as Savior and Judge, Rev 19:11-16; Mat 16:13.
Verse 27 adds that Ezekiel also saw, as an amber color like glowing aura around the throne, the figure of a man radiating from his loins upward. And from his loins downward a similar brightness glowed like fire from the throne area, v. 4. It is the Messiah who is here described, as in Dan 10:5-6; Rev 1:14-15.
Verse 28 concludes that the brightness round about the whole throne was similar to a bow in the cloud in the day of rain, as also described Rev 4:3; Rev 10:1. This throne glory image and person were declared to be the likeness, not of God, but of the glory of the Lord. Ezekiel then testified that upon beholding the glory vision he fell upon his face and gave heed to the voice of the one who spoke from the throne, much as related Eze 3:23; Dan 8:17; Act 9:4; Rev 1:17. All this he beheld by the river Chebar, v. 1. The sum of the vision was that the Lord God omnipotent reigns over all the earth, to punish and restore His people from their sins, in final triumph, Isa 54:8-10.
Fuente: Garner-Howes Baptist Commentary
Now the Prophet states the principal thing in this vision — that God was seated on his throne: because if he had spoken only of wheels and living creatures, the vision had been partial, and therefore inefficient. But when he places God upon his own throne, we understand that angels, who inspire motion in other things, have neither vigor nor motion peculiar to themselves. On the whole, the Prophet here says that angels so move all things that are done under heaven, that no proper motion ought to be ascribed to them. And why? because God presides over them and governs their actions. This is the object of the latter part of the vision, which we are now going to explain.
He says then, above the heads of the living creatures was the likeness of a firmament (49) By these words he wishes gradually to draw us to God himself, and God also so deals with his Prophet that he places different steps by which the Prophet himself according to his capacity may gradually climb to an immense altitude. The Prophet does not here speak concerning the throne of God, but only concerning the firmament. For when we raise our eyes upwards, God’s glory appears nearer to us than it does on earth. True it is, that it shines equally on all sides; but heaven has in itself: greater excellence than the whole earth, and the nearer we approach to God, the more conspicuous to us becomes his image. For truly God there exercises his own power and wisdom much more clearly than on earth. How many wonders does the sun present to us! If we consider first the planets, and next the stars, we shall be inspired a hundred times with admiration. Therefore when the Prophet speaks of the firmament, he raises our thoughts so that they approach by degrees unto God. He saw therefore the likeness of the firmament Had he simply seen the firmament, it would not have been a vision: for this is always visible. I know not why the Greeks used the word στερέωμα, nor why the Latins followed them: for the Hebrew word רקיע, rekiang, has nothing like it or in affinity with it. Yet I use the received word. The heavens then, which are always visible, could not render the Prophet sufficiently attentive. But he saw the likeness of the firmament, whence he noticed that it was not the mere sky, but a new form submitted to his eyes, as if God were bringing the Prophet himself into heaven with outstretched hand. Above the heads of the living creatures an expansion was spread out Here another participle is used, נטוי, netvi, signifying “extended,” for the word נטה, neteh, means to extend or stretch out. As the appearance of terrible crystal, he says; for the color of crystal was in this sky which the Prophet saw, but God added the terror, because, as I have previously mentioned, on account of our sluggishness God must put forth violence when he wishes to attach us entirely to himself. Above the heads of the living creatures themselves, he says, upwards; that is, that we may understand them to be subject to the sway of Almighty God, as we shall afterwards see. It follows —
(49) Firmament, or extended expansion; the word, נטרי , netvi, is referred to רקיע, rekiang. — Calvin.
Fuente: Calvin’s Complete Commentary
D. The Platform 1:2225
TRANSLATION
(22) And over the heads of the living creatures was something like a platform, gleaming terribly like ice, stretched forth over their heads above. (23) And under the platform their wings were straight one to another. Each one had two wings covering his body on either side.[94] (24) And I heard the sound of their wings like the sound of great waters, as the sound of the Almighty as they went, the sound of noise like the sound of an encampment. When they stood still they let down their wings. (25) And from above the platform which was over their head came a voice when they stood and let their wings down.
[94] Literally, Each one had two covering on this side and each one had two covering on that side, their bodies.
COMMENTS
Over the heads[95] of the creatures was what appeared to be a platform (raqia).[96] It is not certain how this platform was supported, whether by the wings of the cherubim or by some other means.[97] The platform was gleaming like terrible ice (qerach). The ice was terrible in the sense of being awesome because of its glittering brightness (Eze. 1:22). In this dazzling platform the glories of heaven are symbolized. In Rev. 4:6 this platform becomes a sea of glass. Many commentators feel that this expanse (KJV, firmament) was dome-shaped. But there is really no proof of this in the word itself, nor in the context here. The entire persons of the living creatures including their outstretched wings were under the platform. Each creature had one pair of wings stretched straight out, and another pair modestly covering their bodies (Eze. 1:23).
[95] KJV has upon the heads, but the RSV, ASV, and NASB rendering over is to be preferred.
[96] Wrongly translated firmament in KJV. The Hebrew word suggests a thin, flat area, perhaps of hammered metal. In Gen. 1:6 and elsewhere the word is used of the expanse of the heavens.
[97] Ellison (EMM, p. 24) feels it is better to regard the wings of the cherubim as forming a protective square around the throne. Cf. Rev. 4:6.
The audio portion of the vision is referred to in Eze. 1:24-25. The four pairs of outstretched wings vibrated powerfully as the throne chariot moved. Three similes are employed to try to depict the awesome sound produced by the theophonic chariot. The noise was like that produced (1) by great (or many) wafers; (2) by the voice of the Almighty, i.e., rolling thunder,[98] and (3) by an army on the move. When the movement of the chariot ceased, the living creatures lowered their wings (Eze. 1:24) and consequently the dreadful noise ceased.
[98] Cf. Job. 37:4-5; Psa. 29:3; Psa. 29:5; Rev. 10:3.
The movement of the throne-chariot was directed by a voice which came from above the platform. This voice must be that of God.[99] No words are attributed to Him at this point, but the author here prepares the way for the later words of that One who was enthroned above the living creatures (Eze. 1:25).
[99] Currey (DC, p. 22) thinks the reference is to the voices which were praising God above the tumult in Eze. 3:12.
Fuente: College Press Bible Study Textbook Series
(22) The likeness of the firmament.The word rendered firmament has undoubtedly originated, etymologically, from a verb originally signifying to beat out, as in the case of metals; but the derivative word, in its use in connection with the heavens, had wholly lost this reference, and had come to mean simply an expanse. The Hebrews do not appear to have ever entertained the classical idea of the sky as a metallic vault, the only passage seeming to indicate such a notion (Job. 37:18) being capable of quite a different explanation. We are here to conceive, therefore, of that which was stretched forth over their heads above as a simple expanse, like the sky, as if he had said, And above their heads was stretched forth the sky. This expanse is not represented as supported by the cherubim, or resting upon them, and it remained undisturbed when they let down their wings (Eze. 1:25). It was simply stretched forth over their heads, at once separating them from, and yet uniting them with, the throne above. It fulfils, therefore, the complementary part to the wheels. They connected the vision with the earth; this connects it with God.
The colour of the terrible crystalThe expression crystal is doubtless derived from Exo. 24:10, as in turn it became the foundation for Rev. 4:6. Yet it is not here any particular crystal; the word is Merely used to convey some idea of the appearance of the expanse beneath the throne, clear as crystal, terrible in its dazzling brightness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. The firmament Literally, And there was the likeness of a firmament, etc. This is a new feature. It seems to rest just above the pavement made by the outstretched wings of the cherubim. It is always elsewhere used in Scripture for the heavens. It is here the platform of Jehovah’s throne. This is the “paved work of a sapphire stone, and as it were the body of heaven in clearness,” which Moses saw under Jehovah’s feet (Exo 24:10), and which in St. John’s vision became, as it were, “a sea of glass like unto crystal” (Rev 4:6). If this crystal firmament seemed ablaze, as if “mingled with fire” (Rev 15:2), it may explain why it seemed to the onlooker “terrible.”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And over the head of the living creature there was the likeness of a firm level surface, like the colour of awesome ice stretched out over above their heads. And under the firm level surface were their wings, straight, the one towards the other. Every one had two which covered on this side, and every one had two which covered on that side, their bodies.’
Above the cherubim was the platform on which the throne of God was set (Eze 1:26) and it was held up by their wings. But note the emphasis again on the fact that they had two wings with which to cover their bodies. Their task was a sacred task, and they must not presume or come ‘naked’ before the Holy One. The platform was like the colour of ‘awesome ice’, another attempt to stress the otherworldliness and divine splendour of the chariot.
Fuente: Commentary Series on the Bible by Peter Pett
The Four Living Creatures – The description of four living creatures carrying the throne of God is found in other passages of Scripture. In the wilderness, four Levites carried the Ark of the Covenant through the desert, which David understood as symbol of God’s throne (2Sa 6:2).
2Sa 6:2, “And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.”
David even had a similar vision as Ezekiel and recorded it in a Psalms 18. The description of God coming down from Heaven to intervene in the affairs of man in this Psalm is very similar to the vision that the prophet Ezekiel received in the first chapter of his writings (see Eze 1:4-28). In addition, both David and the children of the Babylonian captivity were experiencing distress during this visitation from above. Therefore, the Temple of Solomon contained a resemblance to these “chariots” of the cherubims that David has seen in a vision (1Ch 28:18).
Psa 18:6-12, “In my distress I called upon the LORD, and cried unto my God: he heard my voice out of his temple, and my cry came before him, even into his ears. Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. He bowed the heavens also, and came down: and darkness was under his feet. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. At the brightness that was before him his thick clouds passed, hail stones and coals of fire.”
1Ch 28:18, “And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.”
Eze 1:26 “This was the appearance of the likeness of the glory of the LORD” Comments – Ezekiel summed up this vision as a description of the glory of the Lord. This is an important phrase, as it is used to bring unity to the book. For this glory will depart from the Temple (Eze 10:18-22) and will then be restored when God restores his people as a nation (Eze 43:1-6).
Eze 1:26-28 Comments – The Throne of God – The description of God’s throne is similar to the one that John gives to us in the book of Revelation.
Rev 4:2-3, “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.”
Daniel also gave a similar description.
Dan 10:5-6, “Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Eze 1:22. The likeness of the firmament, &c. Over the heads of the living creatures was the likeness of a clear sky or firmament, where the Son of Man appears in divine glory, as upon a throne: see Eze 1:26. By terrible crystal is meant such as dazzles the eyes with its lustre. It may be rendered, the brightestthe clearest. It is compared to a sapphire stone; chap. Eze 10:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eze 1:22 And the likeness of the firmament upon the heads of the living creature [was] as the colour of the terrible crystal, stretched forth over their heads above.
Ver. 22. And the likeness of the firmament. ] The glory of God in Christ is revealed to the prophet in this ensuing vision, even that great “mystery of godliness, God manifested in the flesh,” 1Ti 3:16 whereof this was a kind of prelude. To like purpose also was that vision. Isa 6:1-13 ; Joh 12:39-41
Upon the heads of the living creature.
Was as the colour of the terrible crystal.
a Vide Plin., lib. xxxvii, cap. 2. Chrysiallus est gelu concretum.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Eze 1:22-25
22Now over the heads of the living beings there was something like an expanse, like the awesome gleam of crystal, spread out over their heads. 23Under the expanse their wings were stretched out straight, one toward the other; each one also had two wings covering its body on the one side and on the other. 24I also heard the sound of their wings like the sound of abundant waters as they went, like the voice of the Almighty, a sound of tumult like the sound of an army camp; whenever they stood still, they dropped their wings. 25And there came a voice from above the expanse that was over their heads; whenever they stood still, they dropped their wings.
Eze 1:22 something like an expanse 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; Exo 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).
awesome 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, Deu 1:19; Deu 8:15
2. YHWH’s redemptive acts during this exodus period, Deu 10:21; 2Sa 7:23; 1Ch 17:21; Psa 66:3; Psa 66:5; Psa 106:22
3. YHWH’s name, Deu 28:58; Psa 99:3; Psa 119:9; Mal 1:4
4. YHWH’s presence, Jdg 13:6; Job 37:22; Isa 64:3; Eze 1:22
5. eschatological redemptive acts, Joe 2:11; Joe 2:31; Mal 4:5
Eze 1:24 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. Eze 43:2)
2. like the voice (i.e., thunder, BDB 876) of the Almighty (cf. Rev 1:15; Rev 14:2; Rev 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. Eze 1:25).
the Almighty This is the term Shaddai (BDB 994, cf. Num 24:4; Num 24:16; Rth 1:20-21; Psa 91:1; Isa 13:6; Eze 1:24; Joe 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
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
firmament = expanse, as in Gen 1:6.
stretched forth = spread out.
above = upward.
Fuente: Companion Bible Notes, Appendices and Graphics
Eze 1:22-25
Eze 1:22-25
And over the head of the living creatures there was the likeness of a firmament, like the terrible crystal to look upon, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two which covered on this side, and every one had two which covered on that side, their bodies. And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host: when they stood, they let down their wings. And there was a voice above the firmament that was over their heads: when they stood they let down their wings.”
It would appear from this paragraph that the wings were held out straight when this incredibly strange contraption moved, and that the wings were “let down” when it stopped. Thus the noise of the wings was apparently manifested without any movement of the wings, but independently of them. The movement from one place to another was effected solely by the will of Him that sat on the Sapphire throne, who, of course, needed neither wings nor wheels to move from one place to another. The great noise would then symbolize the great importance and significance of God’s attention and presence being devoted to any particular place or occasion.
Fuente: Old and New Testaments Restoration Commentary
the likeness: Eze 1:26, Eze 10:1, Exo 24:10, Job 37:22, Rev 4:3, Rev 4:6, Rev 21:11
crystal: The Hebrew kerach which generally denotes ice, doubtless here signifies crystal (, from , cold, ice, and , to concrete), as it is rendered by the LXX and Vulgate. It is a very large class of silicious minerals, hard, pellucid, naturally colourless, of regularly angular figures, and of simple plates; not flexible, nor elastic, but giving fire with steel; not fermenting by acid menstrua, but calcinable in a strong fire. There are three orders of pure crystal. The first is perfect columnar crystals, with double pyramids, of eighteen planes, in an hexangular pyramid at each end; the second is that of perfect crystals, without a column, of twelve or sixteen planes, in two hexangular pyramids; and the third is that of imperfect crystals, with single pyramids, of ten or twelve planes, in an hexangular or pentangular column. Terrible crystal seems to denote that which was well cut and polished, vividly refracting the rays of light.
Reciprocal: Job 28:17 – crystal Psa 150:1 – in the firmament Eze 10:20 – the living
Fuente: The Treasury of Scripture Knowledge
Eze 1:22. The firmament means a vast expansion like the arch of the sky above the earth. Terrible means it was awe-inspiring, and had the appearance of a huge mass of rock crystal formed like a dome to cover the creatures.
Fuente: Combined Bible Commentary
Eze 1:22-25. And the likeness The appearance or resemblance; of the firmament The expanse, as the word signifies. Upon the heads of the living creatures And, of course, of the wheels connected with them; was as the colour of the terrible crystal For splendour, purity, and solidity. All that was above these creatures and wheels was beautiful, majestic, and glorious, insomuch that none could behold it without being dazzled and astonished at it: it could not but impress the mind of every beholder with veneration, solemnity, and awe, and therefore it is said to be terrible. And under the firmament Below, at a great distance; were their wings straight That is, the living creatures stood with their wings stretched out, ready for motion. The one toward the other Prepared to concur in all their motions and actings. Every one had two, which covered on this side and on that side On the right hand and on the left. The sense seems to be the same with that of Eze 1:11, denoting that two of the wings of each living creature were stretched upward, to express their readiness to obey the divine commands; and with the other two they covered their bodies: see note on Eze 1:11. And when they went Were executing the commands of God; I heard the noise of their wings like the noise of great waters Denoting the terribleness of the judgments which they were to execute upon Jerusalem and the whole Jewish nation. As the voice of the Almighty It resembled great and dreadful thunder. The voice of speech like the noise of a host Like the confused murmur of an army, intending the army of the Babylonians. All these noises signified that the commands which God had given, or was now giving, to these ministering spirits, were of a dreadful nature. When they stood When they presented themselves before God, having performed their office; they let down their wings Put themselves in a posture of hearkening to Gods voice, and as it were quietly waited to receive his commands. And there was a voice, &c., when they stood The Vulgate seems to give the sense of this verse more exactly, thus: Cum fieret vox-super caput eorum, stabant et submittebant alas suas: when there was a voice over their heads they stood, &c, namely, in an attentive posture.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The expanse 1:22-28
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Ezekiel also saw something like a clear expanse (Heb. raqia’, firmament, Gen 1:6; Psa 19:1; Psa 150:1; Dan 12:3) of ice (Heb. qerah, crystal) over the heads of these four living creatures. Rather than being empty space this expanse appeared to be a firm, level surface or platform.