Text -- Ezekiel 1:1-7 (NET)

A Vision of God’s Glory

1:1 In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles at the Kebar River, the heavens opened and I saw a divine vision. 1:2 (On the fifth day of the month– it was the fifth year of King Jehoiachin’s exile– 1:3 the word of the Lord came to the priest Ezekiel the son of Buzi, at the Kebar River in the land of the Babylonians. The hand of the Lord came on him there). 1:4 As I watched, I noticed a windstorm coming from the north– an enormous cloud, with lightning flashing, such that bright light rimmed it and came from it like glowing amber from the middle of a fire. 1:5 In the fire were what looked like four living beings. In their appearance they had human form, 1:6 but each had four faces and four wings. 1:7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed like polished bronze.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 1:1

¹ sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593 b.c.

² sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.

³ sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century b.c. It provided artificial irrigation from the Euphrates.

⁴ sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.

⁵ tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2

NET Notes: Eze 1:3

¹ sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”

² tn Or “to Ezekiel son of Buzi the priest.”

³ tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century b.c. Then, over the next century, the Babylonians dominated the West Semitic states (such as Phoenicia, Aram, Moab, Edom, and Judah in the modern countries of Syria, Lebanon, Jordan, and Israel) and made incursions into Egypt.

⁴ tn Or “power.”

sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).

NET Notes: Eze 1:4

¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

² sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, sÿ’arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).

³ tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it and fire flashed like lightning within it.”

⁴ tn Or “radiance.” The term also occurs in 1:27b.

⁵ tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”).

⁶ tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (hlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.

NET Notes: Eze 1:5

¹ tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tw mesw, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (bÿtokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”

² tn Heb “form, figure, appearance.”

³ tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.

⁴ sn They had human form may mean they stood erect.

NET Notes: Eze 1:7

¹ sn The Hebrew verb translated gleamed occurs only here in the OT.