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 1:1 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 1:1 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 1:1 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 1:1 tn: Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2 6 1:3 sn: The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.” 7 1:3 tn: Or “to Ezekiel son of Buzi the priest.” 8 1:3 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. 9 1:3 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). 10 1:4 tn: The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb. 11 1:4 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). 12 1:4 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.” 13 1:4 tn: Or “radiance.” The term also occurs in 1:27b. 14 1:4 tc: Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”). 15 1:4 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. 16 1:5 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.” 17 1:5 tn: Heb “form, figure, appearance.” 18 1:5 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. 19 1:5 sn: They had human form may mean they stood erect. 20 1:7 sn: The Hebrew verb translated gleamed occurs only here in the OT. 21 1:8 tc: The MT reads “his hand” while many Hebrew mss as well as the Qere read “hands of.” Two similar Hebrew letters, vav and yod, have been confused. 22 1:9 tn: Heb “They each went in the direction of one of his faces.” 23 1:10 tc: The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here. 24 1:12 tn: See the note on “straight ahead” in v. 9. 25 1:12 tn: Or “wind.” 26 1:13 tc: The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX. 27 1:13 tc: The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46. 28 1:13 sn: Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8). 29 1:14 tc: The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46. tn: Lit., “like the appearance of lightning.” The Hebrew term translated “lightning” occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash. 30 1:15 tc: The MT adds “at the living beings” which is absent from the LXX. 31 1:15 sn: Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one. 32 1:15 tn: The Hebrew word may be translated either “earth” or “ground” in this context. 33 1:16 tc: This word is omitted from the LXX. 34 1:16 tn: Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV). 35 1:16 tn: Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea. 36 1:18 tc: The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.” 37 1:20 tn: Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context. 38 1:20 tc: The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic. 39 1:20 tn: Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced. 40 1:21 tc: The LXX reads “when it went, they went; when it stood, they stood.” tn: Heb “when they went, they went; when they stood, they stood.” 41 1:22 tn: Or “like a dome” (NCV, NRSV, TEV). 42 1:22 tn: Or “like crystal” (NRSV, NLT). 43 1:23 tc: Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.” 44 1:24 tn: Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.” 45 1:24 tn: The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march. 46 1:25 tc: The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26. 47 1:27 tn: See Ezek 1:4. 48 1:27 tc: The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence. 49 1:28 sn: Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4. 50 1:28 tn: The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.