Ezekiel: A Bible Commentary Chapter 1

?Ezekiel: A Bible Commentary

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?????????????????????????????????????????? ????Chapter 1

?????????????????????????????????????????????????????????Introduction

The first three verses of Chapter one reflect the visionary encounter of Ezekiel, as he laid out the details of his personal calling into ministry by the Lord. Ezekiel provided the important details to be considered for this special event in his life, when his destiny as a priest was not interrupted by his own captivity into Babylon. From what is disclosed in verse 2, he had already been in captivity five years, because he provided the determiner, being that he had been in the land of the Chaldeans for the same five years as King Jehoiachin. From what we can conclude, Ezekiel was the son of Buzi (1:3), who was of the ancestry of Aaron; the qualifier is the identifier towards Ezekiel being “the priest, son of Buzi.” This godly inspired statement confirms that Buzi was a descendant of Aaron, who had been from the line of Levites; it was Zadok, from the times of King David, whose sons had descended from his family line to be the priests of Israel.

16Furthermore over the tribes of Israel: the ruler of the Reubenites was Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:

17?Of the Levites, Hashabiah the son of Kemuel: of the Aaronites, Zadok: (1 Chron. 27:16-17)

If we refer back to previous priestly introductions within the Old Testament, we will find the qualifier is usually there (Num. 3:32; 4:33; 25:7; 26:1; 31:6; Josh 22:31; 1 Sam. 14:3; 2 Sam 8:17).

And take thou unto thee?Aaron?thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even?Aaron, Nadab and Abihu, Eleazar and Ithamar,?Aaron's sons. (Ex. 28:4)

Chapter one provides the age of Ezekiel, when he received his calling from the Lord; as we can see, it is totally consistent with the Exodus 28:4 requirement. A priest must be thirty years old, before he can be a priest for the people. So, Ezekiel went into captivity at age 25, then he became thirty years old, and the Lord had called him into his priesthood personally. With the qualifying age confirmed, his ancestry had to be legitimated as well, thus in verse three, the qualifier was stated. Because Ezekiel was the son of Buzi, a Zadokite priest has to be assumed to be who has father was. Ezekiel provided his readers with this very special moment in his life, just before he proceeded into his description of his visions in the following verses.

The visions were described in 1:4-28 concerning the arrival of the Lord God, while describing the angelic presence of the Cherubim angels, who always are found around the Lord’s throne (Is. 6:2, 6; Rev. 4:6-9). Then he proceeded to attempt to describe the throne of God, when he saw an astonishing sight to behold.

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Ezekiel 1:1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Though it can be tempting to consider that Ezekiel 1:1 could have been written in the thirtieth year of the captivity, the majority of theologians and scholars understand this to be an announcement of Ezekiel’s age at the time that his ministry had started. This was reflective of the age of Messiah Jesus (30) and the age of John the Baptist (30), when both had started their ministries of that same age. (Luke 3:23)

From thirty years old and upward until fifty years old shall you number them; all that enter in to perform the service, to do the work in the tabernacle of the congregation (Num. 4:23).

The disclosure of the day and month was not pertaining to Ezekiel’s age, but the actual fifth day of the fourth month of Tammuz on the Jewish calendar. Obviously, this does not imply it to be a birthday for Ezekiel, but had to do with the exact day that Ezekiel was called into the priesthood. If Ezekiel had been taken into captivity when King Jehoiachin had been taken (597 B.C.), then this was the estimated secular year of 592 B.C. on the fifth day of Tammuz, when Ezekiel was called into the priesthood.

This verse implies that Ezekiel was among the captives of Judah, which was situated along the Chebar (Kebar) River in the land of the Chaldeans. He saw visions of God’s arrival from that location, as the heavens opened up. Ezekiel used the Hebrew word “?āmayim,” which was correctly translated into the plural as “heavens.” All three heavens opened up, to bring forth the sight of the Lord God’s throne, as He approached the Chebar River. If you will recall, there are three heavens that should be considered (First heaven=Earth’s atmosphere (Gen. 1:8); second heaven=location of stars, planets, moons (Gen. 1:14); third heaven=God’s dwelling place).

???????Ezekiel 1:2 In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, Verse 2 is connected to verse 3 with the preposition “in.” It remains an incomplete sentence, until verse 3 completes the sentence. Verse 2 presents the year, the month, and day, that the word of the Lord came expressly to Ezekiel, the priest. It has been concluded, by most scholars, that King Jehoiachin was taken captive in 597 B.C., which was the second wave of the Babylonian Captivity (2 Kings 24:1.2-15). If Ezekiel was among the captives by the river of Chebar (1:1), then he too was taken captive in that same second wave in 597 B.C. Because Ezekiel had disclosed that it was the fifth year of King Jehoiachin’s captivity, then it was Ezekiel’s as well. Since verse 1:1 indicates that it was Ezekiel’s thirtieth year when the events took place here in chapter 1, then Ezekiel was taken captive when he was 25 years old. Ezekiel had not yet been called into priesthood, because he was underage when taken captive, and the priesthood could not be available to him away from the Temple in Jerusalem. Normally, by this time at age thirty, Ezekiel would have been used as a priest by Israel. Instead, Ezekiel spent five years wondering what was to become of his priesthood, until this day.

Ezekiel 1:3?The word of the?Lord?came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the?Lord?was there upon him. The incomplete sentence, which began in verse 2, concludes here with verse 3. In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, the word of the Lord came expressly… The word “expressly” is translated from two Hebrew verbs “hāyo hāya.” The Hebrew verb “hāya” is the root word of the Hebrew verb “hāyo,” which is inflected in an infinitive absolute Qal form. Usually, when a Hebrew word is used twice together, it conveys a magnification of the original verb definition. The Hebrew verb “hāya” is defined as “to come to pass, or become.” In the case in verse 1:3, the word of the Lord came unto Ezekiel quickly.

Verse 1:3 finished the point being made by Ezekiel, which was that he was called into priesthood, personally by the Lord. The typical disclosure of someone’s priesthood was written with the priests name, followed by his father’s name, which revealed his qualification to be able to follow in his father’s footsteps as priest (Num. 3:32; 4:33; 25:7; 26:1; 31:6; Josh 22:31; 1 Sam. 14:3; 2 Sam 8:17). The disclosure here is absolutely consistent with Moses, Joshua, and Samuel, who all wrote their biblical books with this priestly disclosure (Ezekiel the priest, the son of Buzi). ?When the word of the Lord came quickly unto Ezekiel, he was in the land of the Chaldeans by the river Chebar.

“The hand of the Lord” needs to be investigated just slightly. This expression has been used by many of the prophets in the Bible, and can be evaluated to be expressive of God’s power. The expression “hand of the Lord” is used to reveal His omnipotence and overwhelming strength. “For in the?hand?of?the?Lord?there is a cup, and the wine is red; it is full of mixture; and he pours out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.” (Ps. 75:8) Ezekiel finished this sentence, by implying that God’s hand was upon him, which reveals that the Lord’s presence could not be avoided.

Ezekiel 1:4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire. The English translators have substituted the verb “infolding,” for the Hithpael form of the Hebrew verb “lāqa?,” which actually is defined as “to take hold of itself.” It would be better to say “and a fire taking hold of itself.”

The first things that Ezekiel had seen are spoken of here in verse 4, as he described it in a manner that a mortal man could find the words to designate. He saw:

1)???a whirlwind (tornado), which came out of the north, ?

2)??a great cloud,

3)??a fire taking hold of itself,

a)??a brightness was about it,

b)??out of the midst thereof as the color of amber,

c)???out of the midst of the fire.

1)???When God arrives on His throne to speak with His prophets, or to place judgments, most of the time He will arrive with a whirlwind (Job 37:9; Is. 41:16; 66:15; Jer. 23:19; 30:23; Nah. 1:3; Zech. 9:14). Usually, Israel’s enemies come from out of the north (Jer. 1:14; 3:18; 6:1; 10:22; 46:20; Dan. 11:44; Ezek. 38:15:, therefore the Lord came out of the north to announce judgments against Israel.

2)??If there is a tornado (whirlwind), there are usually great clouds that accumulate within the storm. In the case here, it may be thunderheads, or it could be a great cloud of smoke that follow the presence of the Lord (Ex. 13:21-22; 14:19-24; 19:9, 16; 24:15-18; 33:9-10; 34:5; 40:34-38; Num. 9:15, 18-19; Deut. 5:22; 31:15; 1 Ki. 8:11; 2 Chron. 5:13-14).

3)??As I have discovered, throughout the Old Testament, there was fire and a cloud of smoke that filled the space with the glory of the Lord. In the case here, the fire was intense and it took hold of itself, or burned without anything combustible feeding it. It should be understood that in some cases, the Lord arrives in judgment with a flame of fire. “For, behold, the?Lord?will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” (Is. 66:15) The intentions here were deliberate by the Lord, because He appeared to His new priest to announce His coming judgments.

a)??The fire had a brightness all around it, as it burned with the glory of the Lord.

b)??The brightness of the light given off from the fire, had a color of ?a?māl. The Hebrew word “?a?māl” has both ambiguity, as well as wrong assumptions. Brass did not exist in 597 B.C., because the science of mixing metals into brass did not exist until the third century B.C. Bronze is a dark metal that does not shine with brightness. The metal called “electrum”?is a possibility, since its brightest condition can be that of a bright gold. The best answer available is amber, while this color exists in the spectrum of colors within the flame.

c)???“out of the midst of the fire” seems redundant, since the previous clause informed us that the amber color came out of the midst, which was grammatically connected to the previous noun “fire.”

Ezekiel 1:5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. It must be understood that these are Cherubim angels, as described in Ezekiel 10:8-22. Though the description from Isaiah 6:2 is a bit specific, but similar to Ezekiel, the one consistent factor is that these unusual angels were always around the throne of God. Isaiah 6:2 and 6:6 are the only places that actually name these angels as Seraphim. In Revelation 4:6-8, the four beasts matched a combination of descriptions from both Isaiah 6:2 and Ezekiel 1:5-11. Revelation 4:8 states that these four beasts had six wings, just as the Seraphim in Isaiah 6, yet the faces of the four beasts resemble the faces of the Cherubim within Ezekiel 1 and 10. The conclusion should be understood to be that three different prophets saw angels around the throne of God, while they described them in their own personal understanding of what they each saw. In addition, it may be that these Cherubim have several features that are individual to a specific kind of Cherubim, which then can be a little inconsistent when comparing them.

2?Above it stood the Seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. (Is. 6:2)

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7?And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8?And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy,?Lord?God Almighty, which was, and is, and is to come. (Rev. 4:7-8)

Ezekiel called them “four living creatures,” while John called them “four beasts” in Revelation 4:8. They had the “likeness of a man,” according to Ezekiel, which can be concluded that they were in a humanoid form. The Apostle John never mentioned whether the four beasts were standing upright in the likeness of a man, but he also never said they were laying, sitting, nor kneeling at God’s throne.

Ezekiel 1:6 And every one had four faces, and every one had four wings. Though Ezekiel saw different looking living creatures than Isaiah and John, can one say that the six winged Seraphim, designate the Revelation 4 beasts as Seraphim, instead of Cherubim? Ezekiel was the only prophet that noticed these Cherubim had four faces. We know that not all Cherubim have four faces, or a section of the population do, while others have one face. Ezekiel only saw four wings, which is absolutely two wings short of the creatures that Isaiah and John had described. As I have been concluding, the Cherubim angels may have different families of species, which could mean they did not all share the same physical likenesses. The consistent factor, that one can conclude, is that the Ezekiel, Isaiah, and the Revelation creatures are all seen around God’s throne. “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy,?Lord?God Almighty, which was, and is, and is to come.” (Rev. 6:8)

Ezekiel 1:7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the color of burnished brass. As Ezekiel attempts to describe what he had seen, he described these four Cherubim’s feet. The Hebrew adjective “yā?ār” is defined as “straight, upright.” The Hebrew noun “re?el” does not only mean: “foot,” but also “leg.” Their legs were upright in a walking position, while the sole ,of their feet was like a calf’s (bull calf) foot. The soles of their feet, being divided, were like those of calves and other clean animals (Lev. 11:3); this imagery being used reveals that these Cherubim are clean creatures and holy in their service to God.

Brass did not exist in 597 B.C., because the science of mixing metals into brass did not exist until the third century B.C. Bronze is a dark metal that does not shine with brightness, even when polished. The English translators were ignorant of this historical fact, and chose to tweak God’s word with poorly translated words such as “brass.” Back in the times of Ezekiel, the Hebrew noun “n?ch?sheth” only meant “copper,” therefore the verse should say that the soles of their feet looked like calf’s feet “and they sparkled like the color of polished copper.”

Ezekiel 1:8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Interestingly, these four creatures (Cherubim) had a hand under each of their four wings, and each of the four wings were on one of their four sides. Each creature (they four) had their four faces and four wings. From what we know so far, each of the four creatures (Cherubim) had consistently the same features, which includes: four sides, four faces, and four wings, as well as a hand under each of their four wings.

Ezekiel 1:9 Their wings were joined one to another; they turned not when they went; they went every one straight forward. It may say that each creature had their four wings connected together, one wing to another wing, but verse 11 says only two wings were joined. The direction that they moved was only straight forward in one of the four directions that faced one of their four sides. They never turned their bodies, but just moved in one of four directions. It seems almost robotic, as if their movements were limited to their design. Since their only task was to worship day and night around God’s throne, it was not a problem for this particular design.

?Ezekiel 1:10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Each of these four creatures had four faces, which were all four consistently had. One face was as a man, another face as a lion, another face as an ox, and the fourth face like an eagle. ?

7?And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

8?And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy,?Lord?God Almighty, which was, and is, and is to come. (Rev. 4:7-8)?

The allegorical intent by the Author (God) has been speculated by many. After reading many opinions, I can only provide my interpretation of the four faces. God created these Cherubim to bring Him glory, while He used an allegorical intent in their appearances. Knowing that everything in the Scriptures points in some way to Jesus Christ, we can safely conclude that these four faces do as well. Jesus is the Lion of the Tribe of Judah (Gen. 49:9-10; Amos 1:2; Rev. 5:5). Jesus is named the Son of man 82 times in the New Testament. Jesus is the sustainer of life (Heb. 1-2:8), whereas cattle can sustain life better than any other beast with their milk and meat. The young bull or ox (bullock), also known as a calf, are a legitimate sacrifice because of their life sustaining value to mankind. Jesus will take His church up high, while His people will be soaring with eagle’s wings (Ex. 19:4; Is. 40:31).

The similarity to the Isaiah 6:2 Seraphim are related to the Revelation 4:6-9 beasts, while the Revelation 4:6-9 beasts have similarities related to the Ezekiel 1:5-24 four living creatures. In Isaiah 6:2, the four Seraphim were around God’s throne, and each had six wings, while the Revelation 4:6-9 beasts had as well. The Revelation 4:6-9 beasts were similar to the Ezekiel 1:5-24 four living creatures, because they were around God’s throne and had individually one of the same four beasts’ faces as these Ezekiel 1:5-24 living creatures. ?

In Ezekiel 28:12-19, we can find a description of the anointed cherub named Lucifer (Is. 14:12). Once again, we can see that Lucifer (Satan after he fell from grace) had unique physical qualities; he was specifically designed to be the anointed worship leader in heaven, before inequity was found within him.

13?You have been in Eden the garden of God; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of your tabrets and of your pipes was prepared in you in the day that you were created.

14?You are the anointed cherub that covers; and I have set you so: you were upon the holy mountain of God; you had walked up and down in the midst of the stones of fire.

15?You were perfect in your ways from the day that you were created, till iniquity was found in you. (Ezek. 28:13-15) ?

The Cherubim have been referred to mostly within the Bible, much more than the Seraphim have; meanwhile the descriptions between the two types of angels seem to overlap, therefore there is no exact description or quality differentiating between the two, other than the Seraphim being called “fiery serpents” in Numbers 21:6 and Deuteronomy 8:15.

Ezekiel 1:11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. The first sentence of this verse should have been connected to and included in verse 10, since it finished the description of the Cherubim’s faces. Then, here we have a little more clarity being brought forth concerning these four creature’s wings. Though a bit ambiguous, Ezekiel described the wings to be stretched upward, or outstretched, but yet two were used to cover the cherub’s body. Verse 1:9 indicates that the wings were connected one to another, yet here we find that two wings were joined together, while the other two were used to cover the cherub’s body; they may have been connected together as well. The purpose for the covering of the Cherub’s body indicates a state of humility among these four creatures, while the other two were most likely used in service unto the Lord in flying, as we can see that they were outstretched and ready for flight.

Ezekiel 1:12 And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. From what Ezekiel is describing, all four of the Cherubim went straight forward in unison together. Because they had four faces, each pointing in one of four directions, they would never have to turn. They would just stop, then go that different direction, without turning their physical bodies. They followed after the Spirit in the directions, which the Spirit led them. Ezekiel used the Hebrew noun “r?a?,” which was translated as “spirit.” It seems a little ambiguous, at this point, since there were no adjectives used in describing who this was that was leading them. The Hebrew noun “r?a?” has multiple meanings, such as: “wind, breath, mind, spirit.” Since the Lord appeared to Ezekiel in a whirlwind, it would be quite humorous to think that the “wind” of the whirlwind was leading these four Cherubim, therefore it seems to be inadequate to use. The noun “breath” does not seem very fitting, nor the noun “mind.” The obvious choice is “spirit,” since we are recognizing God’s throne having appeared.

Whenever the word of God implies that a spirit is leading someone of God, we should always realize that this is the Spirit of God, otherwise known as the Holy Spirit. As the Holy Spirit leads a Christian down the correct path, so was He also leading these four Cherubim everywhere they were to go. Everywhere the Holy Spirit went, He led the four Cherubim with Him. Therefore, the four Cherubim turned not to the left, nor to the right and continued to move in a straight path, as any Spirit led Christian would. The symbolism used here by Ezekiel reflects the righteousness of the Saints, because like these Cherubim, a Holy Spirit led Saint of God turns not when they go. “Turn not to the right hand nor to the left: remove thy foot from evil.” (Prov. 4:27) ?

Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. (Josh. 1:8) ?

Ezekiel 1:13 As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. King David wrote of the sight of the Lord, when the Lord is wroth in Psalm 18:7, then described Him in the following verses in that passage. “At the brightness that was before Him His thick clouds passed, hail stones and coals of fire.” (Ps. 18:12) Because we already know that the appearance of God unto Ezekiel was a calling of Ezekiel to announce God’s intended wrath, we should associate this likeness of these Cherubim to resemble God within this allegory. Typically, when the appearance of burning coals of fire is noticed, it is intended to announce God’s wrath. “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:” (Prov. 6:23) The likeness of these four Cherubim provides allegorical imagery of what the mission of God was, when He appeared unto Ezekiel; He arrived to announce judgment and that He was very wroth with Israel, as well as the Gentiles nations influencing them. With Israel, God was there to instruct them of their sins, so that they would have the opportunity to repent. Yahweh arrived to instruct them (lamps), then announce His judgments to come (burning coals of fire).

One thing to notice is that the Cherubim did not possess the burning coals of fire, nor the lamps, but it went up and down among them. So the affects were associated with God, but emanated among the four Cherubim. When David sung his Psalm 18 within 2 Samuel 22, He made sure He acknowledged the brightness of God’s coals of fire when they burn. “Through the?brightness?before him were coals of fire kindled.” (2 Sam. 22:13) The rebuke of His people is important enough to Him, that He made sure His appearance and announcement of His judgments are brilliantly recognized with the burning coals of fire with brightness, lamps, and His lightning. ?

13?Through the brightness before him were coals of fire kindled.

14?The?Lord?thundered from heaven, and the most High uttered his voice.

15?And he sent out arrows, and scattered them; lightning, and discomfited them. (2 Sam. 22:13-15)

Ezekiel 1:14 And the living creatures ran and returned as the appearance of a flash of lightning. The context should be understood here that the four cherubim did not cause the flash of lightning, but as we know that it was God’s lightning (previous verse), then we can understand that the movements of these Cherubim were in response to the appearance of God’s lightning. The four cherubim seemed to run back and forth, in response to the lightning being displayed.

Ezekiel 1:15 Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. Here is more information concerning the appearance of these four Cherubim. It seems that they had also a wheel within their physical bodies. We already know they had “upright feet; and the sole of their feet was like the sole of a calf's foot (1:7).” If the single wheel of the four Cherubim were all touching the Earth, then Ezekiel will need to give us more information to best understand this.

Within the following verse, we will find that their existed an additional wheel set inside the one when mentioned. Some theologians wrongfully believe what is being described is as a gyroscope, with the living creature (Cherub) standing on his feet next to this gyroscope. If this were the case, two wheels could spin and move along with the cherub angel in one of four different direction.

Ezekiel used an inflected Hebrew adjective/noun “'arba,?” which means four, into a prepositional phrase. The translators used the preposition “with,” but would be more contextual to use the preposition “according to.” The direction, that one of the two wheels would move, was “according to” his four faces (one facing each direction). The wheels could roll backward or forward, or better to describe: “east or west,” as well as: “north or south.” One of the cherub’s four faces would be facing one of the four directions.?

In the diagram above, associate the directions traveled with each of the Cherub’s four faces coinciding with the possible motion of either of the two wheels. If this were a gyroscope, I would suspect that the point where the two wheels intersect is at the top and bottom, which could mean the spin axis would be at the same point where the two wheels connect. Remember, this is God’s creation, and He can manufacture a device that defies the universal laws governing the gyroscope of this world. When the connection points of the two wheels are on top and bottom, both wheels are upright and will roll in the direction desired. This may not even be meant to be a gyroscope at all. This special phenomenon, presented to Ezekiel, is interesting and vague in its intentions.

Ezekiel 1:16 The appearance of the wheels and their work was like unto the color of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. The translators chose the English noun “work” for the Hebrew noun “ma???ê,” which is better contextually to say “achievement or effect.” When looking upon the wheels and their effect (achievement), it was like the color of a beryl. “A beryl” stone is a mineral composed of beryllium aluminium cyclosilicate. Well-known varieties of beryl include emerald and aquamarine. Therefore, we can conclude that the appearance of the wheels and their effect was like color of a beryl stone, which may have been anywhere from emerald green to light blue, aquamarine.

All four wheels had one likeness, therefore they were identical. The last sentence of verse 16 seems confusing at first. The appearance of the wheels and their effect (work), was as a wheel in the middle (midst) of another wheel. Some suspect the gyroscope to be what was being described here, but its physical properties do not match. The appearance of the wheel and its effect was similar to a wheel with another wheel in the middle, while the gyroscope has two wheels connected together at two points. If a wheel were in the midst, then it could not touch the outer wheel.

???????The above diagram reveals a possible image that is being described here. It resembles that of a tire or wagon wheel, with the middle wheel being the cylinder connecting to whatever it is moving.

Ezekiel 1:17 When they went, they went upon their four sides: and they turned not when they went. The plural pronoun “they” corresponds with the plural noun “creatures” in verse 1:15. When the four living creatures (Cherubim) moved, they went in the direction of one of their four sides (four faces). They were designed to not have to turn their entire body, when they turned, but only needed to change direction by moving that direction; they would have a face already facing the desired direction.

Ezekiel 1:18 As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. Ezekiel used the Hebrew noun “ga?,” which the translators used the English noun “rings,” but is contextually better to say “rims.” In this case, Ezekiel was commenting on the rims of the wheels. The outer rim of the wheel (or tire) was so high, it was dreadfully large (intimidating).

The most interesting detail about these rims of the four wheels (one for each Cherub) is that they had eyes covering the entire location of each wheel rim. We should realize that the providence of God is reflected within these wheels, because of what verse 1:20 reveals. The Spirit of God moves these wheels, and communicates what direction each living creature (Cherubim) were to move. The “eyes” that fill the rims of these wheels signifies that God sees everything, including all circumstances of every event, and does nothing by blind compulsion.

Ezekiel 1:19 And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Verse 19 is misleading, due to the fact that verse 1:20 informs us that the Spirit of God moves the wheels, while the spirit of the living creatures follows. The only conclusion has to be that the Spirit of God directed the four living creatures first, then followed behind them. Each wheel moved in sync with the movements of the assigned cherubim. We do know that from indicating that the wheels went by them (creatures), it meant that the wheels were “beside” each assigned cherubim. The translators used the words “by them,” which was the inflected Hebrew noun “'ē?el,” which does actually mean “beside, by, near, nearness.” In conclusion, these four creatures moved first, then the respective wheel followed beside them.??

Ezekiel 1:20 Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. Verse 20 is very important to understand; there are two different spirits being spoken of here in this verse. The first Spirit mentioned is the Spirit of God, while the spirit of the creature was to follow the instruction of the Spirit of God. Where so ever the Holy Spirit was to go, the living creatures (they) went, there was their spirit to go also.

The translators chose the expression “over against” for the Hebrew noun “?umma,” which is contextually better translated as “corresponding to.” The wheels were lifted up, while corresponding to them (cherubim). Though the movements of the wheels were in correspondence to the direction of the assigned living creature, both the wheels and the spirit of the four creatures were moving by the instructions from the Spirit of God. (Whithersoever the Spirit was to go, they went)

The reason that the four wheels were lifted up corresponding to the movements of the four creatures is, because the spirit of each living creature was in the corresponding wheel. The cherubim were not moving separate from their own living spirit within them, but Ezekiel seems to have indicated that a spiritual connection may have been happening between the Holy Spirit and the corresponding cherub within their wheel.

Ezekiel 1:21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. The pronoun “those” reflects back upon “living creatures” from verse 1:19-20, while the pronoun “these” reflects back upon “wheels” of the previous verse. The translators chose the expression “over against” for the Hebrew noun “?umma,” which is contextually better translated as “corresponding to.” When the living creatures moved, the wheels moved; when the living creatures stood still, the wheels stood still; when the four living creatures were lifted up from the Earth, the wheels were lifted up corresponding to them, because the spirit of the living creature was in the wheel. There was a spiritual correspondence occurring between the Holy Spirit in the wheels and the spirit of the living creatures in their corresponding wheel.

?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. The translators have ignorantly chosen the noun “firmament” when translating the Hebrew word “rāq?a.” The Hebrew noun “rāq?a?” can also mean “expanse.” In the case here, it refers to the space above the heads of these angels. This is the first that we are hearing of this expanse above the heads of the cherubim (living creatures). Ezekiel noticed that the space above the heads of the cherubim was the color of a terrible crystal, which stretched above their heads.

The Hebrew noun “qera?” was translated as “crystal,” when in all other uses within the Old Testament was used as “frost” or “ice” (Gen. 31:40; Job 6:16; 37:10; 38:29, Ps. 147:17; Jer. 36:30). Why the frost or ice is terrible is not disclosed, but it may be the color of it that brings the terror. The likeness of this ice crystal was associated with the color of it, which stretched above their heads. The extreme display of this ice crystal may have been deep in its bluey, light bending crystals, which was terribly frightening to look upon.

Ezekiel 1:23 And under the firmament were their wings straight, the one toward the other: everyone had two, which covered on this side, and every one had two, which covered on that side, their bodies. Under this expanse, which was above the heads of the living creatures (cherubim), was its upright (straight) wings. Each living creature had two wings expanded and covering their right side of their body, and two wings expanded and covering their left side of their body. The humility of the cherubim caused them to cover themselves, meanwhile we can also read of the seraphim in Isaiah 6:2 had used two wings to cover their feet as well. ?

Ezekiel 1:24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. Apparently, when these four cherubim would move, they used their wings; these wings made a noise: 1) like that of great waters, as the voice of the Almighty, or 2) the voice of speech as the noise of a host (encampment of people).

?This verse in Ezekiel defines allegory elsewhere in the Bible. Whenever we will read of a noise sounding like that of many waters, we can conclude that it is allegory for the voice of the Almighty God. ?We can also hear of other locations of the Bible that describe the noise of multitudes of people to be also the voice of the Lord. ?

And his feet like unto fine copper, as if they burned in a furnace; and his voice as the sound of many waters. (Rev. 1:15) ?

6?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 color to polished copper, and the voice of his words like the voice of a multitude. (Dan. 10:6)????????????????????????????

When these cherubim were not moving (stood), they relaxed their wings and the noise ceased. Amazingly, God used allegory in describing the noise of the angel’s wings, which directly imitates the noise made when He speaks.

Ezekiel 1:25 And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. Ezekiel heard a voice coming from the expanse (firmament) above the heads of the cherubim. Since we know that this voice is the Lord God, then most likely these cherubim stopped abruptly and stood still, while letting down their noisy wings. They stood at attention as the Lord spoke.

Ezekiel 1:26?And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. Since verse 1:22, we have been understanding that there was an expanse (firmament) above the heads of these living creatures (cherubim). Verse 26 then explains that above the expanse, which was above the heads of the cherubim, there was the likeness of a throne. ?

And they saw the God of Israel: and there was under his feet as it were a paved work of a?sapphire?stone, and as it were the body of heaven in his clearness. (Ex. 24:10)

The God of Israel was seen by Moses, Aaron, Nadab, and Abihu, and seventy of the elders of Israel within Exodus 24. In Exodus 24:10, Daniel 10:5-21, Isaiah 6:1-6, Joshua 5:13-15, Genesis 17:1; 18:1-33, we find that certain patriarchs had personally seen God. It is best to consider who this was, who had been seen sitting upon the throne of God. “No man has seen God at any time, the only begotten Son, which is in the bosom of the Father, he has declared him. (Jn. 1:18)?If God the Father has never been seen by any human being on this side of heaven, then it must be assumed that every time someone has seen God, has not seen God the Father, but His Son. Therefore, this appearance of a Man sitting upon the throne was the Son of God, Jesus the Messiah. Ezekiel was probably relieved to see that God was in the likeness of a Man. The translator’s choice of expression is a bit odd (above upon it), but we should understand that Ezekiel saw the Man sitting upon the throne.

Ezekiel 1:27 ?And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. There are three prophets that have provided us with a description of the Lord in all of His glory. The first to see the glorified Almighty Lord God was Daniel. He described the Lord, while seeing Him in terror (he fainted [Dan. 10:9]). ?

5?Then I lifted up my eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

6?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 color to polished copper, and the voice of his words like the voice of a multitude. (Dan. 5-6)

When comparing the Daniel 10:5-6 description with Ezekiel’s, we can notice a few similarities, as well as contrasts to compare. Both Ezekiel and Daniel recognized Him as a Man, while Ezekiel made special emphasis on His body resembling (appearance) fire. The difference can be seen, while looking at the description according to Daniel; less fire mentioned is the key. The visit with Daniel was a peaceful visit to comfort both Daniel and the entire world that He (God) had a plan to fulfill. In Ezekiel chapter 1, God was delivering a message of His coming wrath, which Ezekiel was going to announce. God showed up clothed in what resembles fire, with the announcement of His coming wrath over Jerusalem and the deserving Gentile nations. The brightness is described by Ezekiel, when the fire coming from the body of the Lord was intense and gave off a bright glow around (round about) the throne (as the color of amber). ?

The Apostle John was the third prophet to have written of his personal encounter with the glorified Son of God, which amazingly resembles the description that the Old Testament Prophet Daniel had provided. ?

13?And in the midst of the seven lamps, one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

14?His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;

15?And his feet like unto fine copper, as if they burned in a furnace; and his voice as the sound of many waters.

16?And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shines in its strength. (Rev. 1:13-16)?

Similarities to be noticing, concerning Ezekiel’s description and John’s in Revelation 1:13-16, are: 1) John recognized Him to be human as the Son of man, and 2) The glorified Jesus Christ had a countenance as the sun shines in its strength. Otherwise, He had a sunshine blinding glow to His body (I saw as it were the appearance of fire, and it had brightness round about). If you study this, you find that the similarities between the description by the Old Testament Prophet Daniel and the New Testament Apostle John are eye opening.

Daniel saw Him wearing fine linen, while John saw Him in a garment down to His feet. Daniel saw His loins girded (girt) with fine gold, while John saw His paps (loins) girt with a golden girdle. Though Daniel did not mention His hair in Daniel 10:5-6, he described His face as the appearance of lightning, while John noticed His face (head) and hairs were white as snow. Daniel said His eyes were as lamps of fire and John described them as a flame of fire. Daniel described His arms and feet like a color of polished copper (Hebrew word n?chosheth), while John said His feet were like unto fine copper (Greek word chalkolibanon), as if burned in a furnace. Daniel heard His words like the voice of a multitude, while John described it like the sound of many waters. Even in John’s allegory, he referred to the beast standing on the sand of the sea in Revelation 13:1; the sea is allegorical for multitudes of people, as does Daniel’s allegory in Daniel 7:3. Therefore, the sound of many waters here in John’s description of the voice of Jesus, is the same allegory as Daniel 10:6 (voice of a multitude).

Ezekiel 1:28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the?Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spoke. Ezekiel had seen the appearance of the rainbow, which was the brightness that appeared round about the throne, above the glow from the fire mentioned earlier. ?

??I do set my bow in the cloud, and it shall be for a token of a covenant between me and the Earth. (Gen. 9:13)

And the bow shall be in the cloud; and I will look upon it, that I may recall the Everlasting Covenant between God and every living creature of all flesh that is upon the Earth. (Gen 9:16)

Genesis 9:13 is the statement revealing what the “token of remembrance” will be for the perpetual generations to see, in order to remind them of this Everlasting Covenant. As God had been clearly stating within verses 9:9-11, this covenant is between God (me) and the entire Earth, being all living creatures (including mankind).

The perpetual generations will see a bow (qe?e?) when it rains. It has become named as the rainbow, and admired every time one is seen. God has called it to be His bow, which He will put in the cloud. Through the millenniums, the rainbow has been unpredictably random by His choice, to keep a continuous appreciation for it when it is seen; if we were to see a rainbow every time that it rains, it would then be taken for granted and lose its uniqueness. Because the rainbow is seen, it should remind all living creatures that God has not forgotten this very important covenant.

The Lord had the Apostle John write Revelation chapter 10 as a representation of God the Father and God the Son, in their relationship together concerning the predestined plan being carried out within the Creation. John’s description of God the Son first presents Him as a Mighty Messenger. ?

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: (Rev. 10:1) ?

The description of the being, spoken of here in Revelation 10:1, resembles someone I know, therefore we should analyze Him further. For now, I will call Him the mighty Messenger, because the Greek word “aggelos,” also means “messenger.”[1]

When Ezekiel saw the throne of God, he described God sitting in His throne having “the appearance of his loins even downward, I saw as it were the appearance of fire,” (Ezek. 1:27) (and his feet as pillars of fire) Daniel saw God with his face as the appearance of lightning.” (Dan. 10:6) (his face was as it were the sun)?Ezekiel also saw that round about Him was the appearance of the bow that is in the cloud in the day of rain” (Ezek. 1:28). (and a rainbow was upon his head) Daniel saw the Son of man being brought to the throne the Ancient of Days by the clouds of heaven (Dan. 7:13). (clothed with a cloud) The clouds of heaven are the Bride of Christ, who will always be with their Groom, once He has raptured them from the Earth (Rev. 5:6). “Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thess. 4:17)[2] ?

No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. (John 1:18)

The combination of seeing the four creatures, the four wheels, the throne of God above them, the Man sitting upon the throne, whose entire body was the appearance of flames that glowed brightly, and then the brightness from the amazing rainbow overall the flames and light, Ezekiel witnessed the likeness of the glory of the Lord and fell onto his face. Once He was on his face; the Lord God Almighty was ready to speak, so Ezekiel heard a voice of One that spoke.

[1] Charles R. Sabo, The Book of The Revelation of Jesus Christ: A Bible Commentary, (Tucson: Charles R. Sabo School of Theology, 2020), 143.

[2] Ibid., 143-144.