Over the head of the living creature there was the likeness of an expanse, like an awesome crystal to look at, stretched out over their heads above.
Parallel Translations
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Over the head of the living creature there was the likeness of an expanse, like an awesome crystal to look at, stretched out over their heads above.
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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.
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And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.
Examined in Scripture Analysis
Science (1)
Historical claims about the natural world, weighed against the scientific record.
Cross-references (7)
Passages linked to Ezekiel 1:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 10:1 Then I looked, and see, in the expanse that was over the head of the cherubim there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.
- Ezekiel 1:26 Above the expanse that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. On the likeness of the throne was a likeness as the appearance of a man on it above.
- Revelation 4:6 Before the throne was something like a sea of glass, similar to crystal. In the middle of the throne, and around the throne were four living creatures full of eyes before and behind.
- Exodus 24:10 They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness.
- Job 37:22 Out of the north comes golden splendor. With God is awesome majesty.
- Revelation 4:3 that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at.
- Revelation 21:11 having the glory of God. Her light was like a most precious stone, as if it were a jasper stone, clear as crystal;
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain Now the Prophet states the principal thing in this…
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 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 —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Eze 1:22 And the likeness of the firmament upon…
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}
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Upon the heads of the living creature.] Between them and the Lord Christ as a screen, and supplied likely the office of that other pair of wings. {Isa 6:2 Exo 24:10}
Was as the colour of the terrible crystal.] Heb., Of the formidable frost, that is, of the most vehement frost, a periphrasis of crystal. {a} All things above are dreadfully glorious, as all things below are pellucid, pervious, and clear to God’s eye, like a diaphanous body. {Heb 4:13} Mountains of brass are as transparent to him as the clearest crystal. The firmament is so clear that Christ seeth through it. It is "a molten looking glass"; {Job 37:18} and those atheists are utterly out who ask, "How doth God know? can he judge through the dark clouds" {Job 22:13}
{a} Vide Plin., lib. xxxvii, cap. 2. Chrysiallus est gelu concretum.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The likeness; the appearance or resemblance; of which word…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the likeness of the firmament upon the heads…
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, Gen 1:8, Psa 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,
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Likeness - The appearance or resemblance. As crystal -…
Likeness - The appearance or resemblance. As crystal - For splendour, purity, and solidity, all that was above these creatures and wheels was beautiful and very majestic, and 'tis therefore called terrible, because it impressed a veneration upon the mind of the beholders.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. The colour of the terrible crystal] Like…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 1:22-25. And the likeness — The appearance or…
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 God’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain “The color” (Hebrew, “eye”) “of the terrible crystal” refers…
“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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Crystal, or sapphire, ver. 26., and chap. x. 1.…
Crystal, or sapphire, ver. 26., and chap. x. 1. This shining sky was like the footstool of the Lord, and rested on eight wings, ver. 9, 23.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain upon the heads--rather, "above the heads" [FAIRBAIRN].
upon the heads--rather, "above the heads" [FAIRBAIRN].
colour--glitter.
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terrible crystal--dazzling the spectator by its brightness.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. The firmament — Literally, And there was the…
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.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. And the likeness of the firmament] Rather: and…
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. (stereôma) 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.
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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).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) The likeness of the firmament.—The word rendered “firmament”…
(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 crystal—The 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And the likeness of the firmament, etc. The word…
And the likeness of the firmament, etc. The word is the same as that in Ge 1, passim; Psa_19:1; cf. 1; Dan_12:3. It meets us again in vers. 23, 25, 26, and in 10:1, but does not occur elsewhere in the Old Testament. What met the prophet"s eye was the expanse, the "body of heaven in its clearness", (Exo_24:10) the deep intense blue of an Eastern sky. Like the colour of the terrible crystal, etc. The Hebrew noun is not found elsewhere. Its primary meaning, like that of the Greek krustallov, is that of "cold," and I incline therefore to the margin of the Revised Version, "ice." Rock crystal, seen, as it is, in small masses, and in its pure colourless transparency, hardly suggests the idea of terror; but the intense brightness of masses of ice, as shining in the morning sun, might well make that impression. Had Ezekiel seen the glories of a mountain throne of ice as he looked up, on his nay from Palestine to Chaldea, at the heights of Lebanon, or Hermon, and thought of them as the fitting symbol of the throne of God? We note, in this connection, the use of "terrible" in Job_37:22 (see note on ver. 4).
Vers. 22-28. The vision of God is the source of prophetic inspiration.
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We cannot fail to observe in Scripture that the prominent prophets were prepared for their responsible work by an ecstatic sight of Deity. Without a clear and overpowering sense of the greatness of God, along with the undeserved honour of being his messenger, mortal men shrink from the perilous task of reproving and warning their fellows. This was the royal university in which the prophets received their high commission; and every evangelic prophet, too, must hear his message from Jehovah"s lips before he can speak with authority to the people. In the words of St. Paul, modern preachers should be able to say, "I have received of the Lord that which also I delivered unto you." We learn
I THAT GOD"S ELEVATION ABOVE HIS CREATURES IS A MORAL ATTITUDE RATHER THAN MATERIAL DISTANCE. His eminence measured by intrinsic excellence, not by intervening space. That both angels and men all the principalities and powers are symbolized in the "living creatures" (or cherubim) is evident from the fact that immediately above the wings of these ideal beings stretched the floor of heaven a crystal firmament, awe-inspiring in its splendour and on this was erected the sapphire throne of Deity. Between the blue transparent floor of the heavenly palace and the wings of the cherubim no distance intervened. "He is not far from every one of us; in him we live." We may see, not only the rod, but also the hand that has appointed it. "Because he is at my right hand, I shall not be moved;" "The Lord of hosts is with us;" "Thou encompassest my path;" "Blessed are the pure in heart: for they shall see God.
II THAT GOD IS ACTIVELY ENGAGED IN THE ADMINISTRATION OF THIS UNIVERSE. He was seen by Ezekiel, as also by Isaiah, occupying a throne. This implies that he has not given himself up to majestic and well earned repose. The crystal firmament and the sapphire throne bespeak the presence of serene and perfect peace. Yet there is no indolence in heaven. Perfect life means constant activity. "My Father worketh hitherto, and I work;" "They serve him day and night in his temple." It is an exploded fallacy of the sceptics that God has withdrawn himself from the scenes of earth, and takes no interest in human affairs. The very opposite is the truth. He acts mediately in the most minute changes and events. "His throne is prepared in the heavens: his kingdom ruleth over all.
III THAT THE MOST HIGH GOD DEIGNS TO REVEAL HIMSELF IN HUMAN FORM. This is an unquestionable honour put upon human nature. We have in these visions of Ezekiel mysterious forms of cherubic life, but God does not disclose himself to the view of the prophet in any of these forms. "Verily he took not on him the nature of angels." It is nowhere said that God created the angels in his own image. It is said that man was formed after the likeness of himself. It is nowhere said that recovery was provided for fallen angels; for man it is provided, and at prodigious expense. Angels are uniformly styled "servants;" the redeemed from humanity are designated "sons." In the apocalpytic visions of St. John, the angels stand in an outer circle round about the throne; while the elders representatives of the Church sit on thrones nearer to the Deity. God has put stupendous honour on human nature. There is a Man upon the highest throne. God has stooped to our poor level, that he might raise us up to his. "We are to be partakers of the Divine nature." In this vision granted to Ezekiel we have a forecast of the Incarnation an anticipation of Bethlehem.
IV THAT GOD"S NATURE GLOWS WITH FIERY INDIGNATION AGAINST SIN. The glorious Being who occupied the throne, presented in one respect a twofold appearance. From the loins as a dividing line upwards he appeared as chasmal, electron as when gold and silver are fused in the flame. From the loins downward there was the appearance of fire. No other interpretation can be put upon this, but that the God of heaven was about to proceed on an errand of judgment. It was still in his heart to forgive, if only men would abandon the abominable thing; but the lower parts of his person his legs and feet burned with fierce resolve to vindicate his outraged honour. Similar is the declaration of the Apostle Paul, that "the Lord Jesus will be revealed from heaven, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of his Son;" "He will burn up the chaff with unquenchable fire;" "Our God is a consuming Fire.
V THAT IN THE MIDST OF JUDGMENT GOD IS MINDFUL OF HIS COVENANTED MERCY, "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." The execution of righteous retribution upon the ungodly will be an occasion of advantage, and blessing to the redeemed. The blacker the storm cloud, the more clear and beauteous is the rainbow traced upon its departing form, when the Sun of Righteousness again shines forth. This is God"s repeated proclamation of mercy the renewal of his gracious covenant. This brightness was round about Jehovah"s head a halo of glory, a diadem of transcendent beauty redemption"s matchless crown. In it are blended all the attributes of Divine perfection, from the scarlet hue of righteousness to the soft blue of perfect peace. "He will be ever mindful of his covenant;" and it increases our strong consolation to be ever mindful of it also. On the raindrops this heavenly bow of beauty is sketched, as if to suggest that on the daily gifts which flow from the Divine hand we may discern the "everlasting covenant, ordered in all things and sure.
VI THAT THE SUPREME LORD OF HEAVES AND EARTH STOOPS TO HOLD INTERCOURSE WITH MEN. This series of magnificent visions was intended to prepare the mind of the prophet to receive new disclosures of truth, new commissions of duty. The splendour of the scene, when once the prophet"s visual organ was enlarged the glorious sovereignty of Jehovah especially so impressed and awed the prophet"s mind, that he fell upon his face. Nothing so humbles the proud heart of man as the sight of God, or even a general sense of his nearness. In the presence of God"s greatness, he perceived by contrast his own littleness; in the presence of God"s purity, he saw his own vileness; under a sense of God"s absolute rule, he was constrained to render glad and preempt obedience. Such lowliness of spirit is a prerequisite for the Master"s service. "The meek will he teach his way." Because the lawgiver of Israel was the meekest of men, God "made known his ways unto Moses." So is it still. "With the froward thou wilt show thyself froward." Humility of mind is the only attitude in which we can wait with patience at wisdom"s gate, and really pray, "Speak, Lord; for thy servants hear." And still God speaks to humble men. Prayer is not a mere traditional custom of piety. It is a real application poured into the attentive ear of God, and gracious messages of love come to us in return. Said oar Lord in his last days on earth, "If a man love me, he will keep my commandments, and my Father will love him, and we will come unto him, and make our abode with him." Ezekiel a man of like passions with ourselves records, "I heard the voice of One that spake. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the likeness of an expansive dome
the likeness of an expansive dome
Here the abstract noun "likeness" means that what Ezekiel saw looked like "an expansive dome." The word can be translated with a verbal phrase. AT: "what looked like an expansive dome" (See: Abstract Nouns)
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an expansive dome
A dome looks like a hollow ball that is cut in half. "Expansive" means very large. "a huge upside-down bowl"
awe-inspiring crystal
"awe-inspiring ice" or "crystal that makes people marvel when they look at it"
stretched out over their heads above
"and the expansive dome was spread out above the heads of the creatures" or "and the expansive dome took up a lot of space over the heads of the creatures"
Beneath the dome
"under the dome"
Each of the living creatures also had a pair to cover themselves; each had a pair to cover his own body
"Each of the living creatures also had two other wings, which they used to cover their bodies"
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:22-25 The surface like the sky, glittering like crystal…
1:22-25 The surface like the sky, glittering like crystal separated the realm of God’s presence (heaven) from the realm of humanity (earth). References to the sky, the cherubim (see study note on 1:11-14), and the rainbow (1:28) remind us of the opening chapters of Genesis and suggest that the narrative about to unfold concerns the destruction of what God had created, followed by its re-creation. Just as God destroyed the world he had made with a flood and then restored it through Noah, Ezekiel’s world was also being unmade and restored.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.