Both Revised Standard Version and Good News Translation state in footnotes that the meaning of this verse is uncertain. Neither translation should be trusted as a base for this verse. The verse contains difficulties, but it is by no means impossible to understand. The Hebrew text reads literally “And their rims, there were both height and fear to them, and their rims were full of eyes surrounding the four of them.” New Revised Standard Version follows the Hebrew closely with “Their rims were tall and awesome, for the rims of all four were full of eyes all around.” This model forms the base for the following comments.

“Their rims were tall” indicates that the wheels were large, and the top curve of their rims was high above the ground. They also were “awesome,” that is, they caused astonishment and inspired fear in those who saw them, perhaps because they were so large. Compare New Jerusalem Bible, which begins this verse with “Their circumference was of awe-inspiring size.” Traduction œcuménique de la Bible is similar with “The height of their rims caused fear.” Another reason why they caused fear may be because “the rims of all four were full of eyes all around.” The “eyes” may actually have been the heads of nails or other fasteners in the rims of the wheels. But translators should not say “nails” or “heads of nails.” It is better to follow the text with “eyes” since this is how Ezekiel perceived them. The photo below of two chariot wheels gives a vivid picture of what these may have looked like. But to Ezekiel they looked like eyes. These eyes were all around the rims of all four wheels, that is, each of the wheels had these “eyes” right around its rim.

Some translations do not include any reference to “fear” in this verse; for example, International Children’s Bible begins with “I saw the rims of the wheels” (similarly Revised English Bible), Jerusalem Bible has “Their rims seemed enormous when I looked at them,” and New English Bible says “each hub had a projection which had the power of sight.” The reason for this difference is that the Hebrew word for “fear” (yirʾah) has the same basic letters as the word for “see” (raʾah). Even as early as the Septuagint, translators have either misread the words and mistaken one for the other, or they have felt that “see” fits the sense better than “fear.” As the comments above show, this change is unnecessary. We recommend following New Revised Standard Version for this verse.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Verses 19-21 are very repetitious. The main point of these verses is the unity between the creatures and the wheels—they did everything together. Verse 19 describes how the creatures and the wheels always moved together. Verse 20 repeats this and adds that it was the spirit that controlled their movements. Verse 21 says the same thing as verse 20, but says it with greater force.

And when the living creatures went, the wheels went beside them: Whenever the creatures moved as a group in any direction, the wheels moved along with them. In verse 15 Ezekiel saw that the wheels were beside the creatures, and they stayed in the same position even when they were moving, that is, they moved all together as a group.

And when the living creatures rose from the earth, the wheels rose: Whenever the creatures rose and flew in the air, the wheels also rose up and flew. The wheels did not roll along the ground at that time. Ezekiel does not explain how they did this here, but in 1.24 and 11.22 he implies that the creatures used their wings to fly. Even when they took off and were flying through the air, the wheels maintained their position beside their legs. So the wheels were up in the air as well. New Jerusalem Bible makes this clear by saying “and when the living creatures left the ground, the wheels too left the ground.”

King James Version uses a passive verb here, saying “and when the living creatures were lifted up from the earth, the wheels were lifted up” (similarly New Century Version, New Jewish Publication Society’s Tanakh). This rendering suggests that they did not move under their own power, but that someone or some external power lifted them and caused them to move. In this case it could only be the power of God. It would not be wrong to make that explicit. However, even though the Hebrew verb rendered rose has a passive form, it can also be used in a reflexive or intransitive sense. The active verb rose is preferable here, because throughout this chapter it is the spirit of the creatures that is the power that enables them to move (see the comments on verse 12).

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Wherever the spirit would go, they went, and the wheels rose along with them …: This verse repeats the information in verse 12 about the creatures moving under the control of the spirit (see the comments there). It also repeats information from verse 19 about the wheels moving together with the creatures. At the end, however, Ezekiel adds the additional information that the spirit of the living creatures was in the wheels, that is, the power that controlled the wheels was the same as that which controlled the creatures. That is how the creatures and wheels were able to move together. The Hebrew actually has “the spirit of the creature [was] in the wheels,” which uses the singular word “creature” instead of the plural. This need not change the translation, because the word “creature” has a collective sense here and refers to the creatures as a group. But the Hebrew expression for “the spirit of the creature” could also mean “the spirit of life” (compare Job 33.18, 20, 22, 28; 36.14; Psa 143.3; Ezek 7.13). If so, Ezekiel is saying that the wheels were alive. However, it is best to follow the traditional interpretation found in Revised Standard Version. Parole de Vie has “the will of the creatures caused the wheels to move.” Another possible model is “the wheels were under the power of the living creatures.”

Some versions have an extra clause in the first half of this verse; for example, New Jewish Publication Society’s Tanakh begins with “Wherever the spirit impelled them to go, they went—wherever the spirit impelled them—and the wheels were borne alongside them,” and King James Version has “Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them.” It is easy to see why most translations omit the extra clause found in the Hebrew text; it seems to repeat the same words as a few words previously, and it is difficult to know what it means and how it fits. But no Hebrew manuscripts omit these words, and Hebrew Old Testament Text Project recommends that they be kept. Hebrew Old Testament Text Project suggests that this clause be translated as follows: “there the spirit to go.” This rendering differs slightly from those in King James Version and New Jewish Publication Society’s Tanakh and, unless the words are deleted, this rendering should be followed. The following models of the verse keep this clause:

• Now the spirit of the creatures was in the wheels, and wherever the spirit went, the creatures went. Wherever the spirit wanted to go, the creatures went there, and the wheels rose [from the ground and moved] along with the creatures.

• Now the wheels were under the power of the creatures, and wherever the creatures felt they should go, they went. Wherever they wanted to go, they went and the wheels rose from the ground and went with them.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

This verse gives the same information as the previous two verses again and more forcefully.

When those went, these went, that is, when the creatures moved, the wheels also moved.

And when those stood, these stood, that is, when the creatures stopped moving and were still, the wheels also stopped moving and were still.

And when those rose from the earth, the wheels arose along with them, that is, when the creatures took off from the ground and began to fly, the wheels did the same.

For the spirit of the living creatures was in the wheels: The reason they moved and stopped together was that the same power controlled both the creatures and the wheels (see the comments on verses 12 and 20).

In some languages it will be more natural to have less repetition in this verse, as in Good News Translation. Another model that does this is:

• Whenever the creatures moved or stood still or went up in the air, the wheels did the same, because the creatures controlled the wheels.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Over the heads of the living creatures: In some languages it may be more natural to say “Above the living creatures” (Contemporary English Version).

There was the likeness of a firmament above the creatures. Again Ezekiel cannot not describe what he saw exactly, but it “looked like a dome” (Good News Translation). The Hebrew word for firmament (raqiʾa) is the same one used in Gen 1.6, and it means something that is hammered flat, such as a plate or a sheet of metal. New Jerusalem Bible renders it “solid surface,” and La Bible Pléiade has “platform,” on which the throne of God stood. The platform was probably almost flat or slightly convex (that is, higher in the center and sloping down toward the edges), so that Ezekiel could see both the creatures underneath it and the throne of God above it. In choosing a term for the Hebrew word raqiʾa, most translations seem to have been influenced by the Genesis passage (for example, “dome” in New Revised Standard Version, Good News Translation, Contemporary English Version, New Century Version; “vault” in Revised English Bible, Bible de Jérusalem; “expanse” in New International Version, New American Standard Bible, New Jewish Publication Society’s Tanakh). All of these renderings remind us of the sky in Gen 1 and do not fit well here. What is needed here is a word that gives the impression of a solid, flat platform above the creatures, something like a flat roof, upon which the throne of God stood. “Platform,” “roof” (Parole de Vie), and “solid surface” are all possibilities. Ezekiel says he saw the likeness of this solid surface or platform, so a good model for this clause is “I saw something that looked like a platform.”

This platform was shining like crystal. Crystal is sparkling glass, and this term is used by most translations, following the Septuagint. But the Hebrew word here clearly means “ice” (Contemporary English Version, New International Version, New Century Version, Revised English Bible, Anchor Bible; see Gen 31.40; Job 6.16; 37.10; 38.29; Psa 147.17; Jer 36.30). People in cold climates know what a brilliant sheet of sparkling ice looks like, and they will find it easy to translate this verse when it compares the platform of God’s throne to such ice. It will not be so easy for translators in tropical countries. They will need to describe the platform in such a way to show that it was bright and sparkling, perhaps semi-transparent so that it let some light through. For them “sparkling glass” or “glass that blinds you if you look at it” may be the best rendering.

There is a word in Hebrew that describes the ice. Revised Standard Version leaves it out of the text, but mentions it in a footnote, where it is rendered “awesome.” This word probably comes from the root meaning “to fear,” so it may be rendered “frightening” (New Century Version), “awesome” (New International Version, New American Standard Bible), “awe-inspiring” (Revised English Bible, New Jewish Publication Society’s Tanakh), or “astonishing.” King James Version uses the archaic word “terrible.” Another alternative is that this Hebrew word comes from the root meaning “to see,” in which case it would mean “transparent” (Brownlee). As noted in the comments on verse 18, the Hebrew words for “fear” and “see” are very similar. We recommend that translators retain the word omitted by Revised Standard Version and render it “awesome” or “frightening to see.”

The platform was spread out above their heads. It was stretched taut like a sheet of canvas above the creatures. It was not resting on their heads, and their wings were not supporting it. Ezekiel does not say how it stayed up, but it was probably something to do with the power of God. Good News Translation omits this clause as unnecessarily repetitious.

A model for this verse is:

• Something that looked like a platform was stretched out above the heads of the creatures. The platform was bright and sparkling like ice, and it was frightening [or, astonishing/awe-inspiring].

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Although this verse does not include every detail, it repeats what Ezekiel described in verses 9 and 11, namely, that each creature had four wings, and with two of them it was touching the wing tips of the creatures next to it, and with the other two wings each creature was covering its own body.

And under the firmament their wings were stretched out straight, one toward another: Since the platform was above the creatures, they were under the firmament (see the comments on the previous verse). Each creature had two of their wings stretched out straight, one toward another, not straight up, but stretching out toward the ones next to it (see the comments on verses 9 and 11). These phrases could also mean that the upper edge of their wings was in a straight line. Only their wing tips were touching.

And each creature had two wings covering its body renders a repetitive expression in Hebrew which stresses that each of the four creatures were doing this. Each creature used its second pair of wings to cover its body (see the comments on verse 11). Contemporary English Version says “with the other two wings folded against its body.”

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

And when they went, I heard the sound of their wings …: Ezekiel now describes the sound he heard as he watched the vision. He heard a loud sound when they went, that is, when the creatures were moving. The sound was coming from their wings as they were flying, but Ezekiel never says that their wings flapped. Thus the power that enabled the creatures to move and the sound that came from their wings were supernatural.

The sound was very loud, like the sound of many waters, that is, “like the noise of flood-waters” (New Jerusalem Bible) or “like the noise of a mighty torrent” (Revised English Bible). Anyone who has seen a large waterfall will readily appreciate how appropriate this simile is. Although these waters probably refer to a flooding river, Good News Translation refers to the sea and the roar of the waves breaking on the reef or the shore (so also Contemporary English Version, New Century Version). This is possible, but it is not as likely as the picture of a flooding river, or water crashing on rocks as it flows over rapids. This same picture is also used when God returned to the Temple in 43.2.

Translators can restructure the first part of this verse slightly by saying “When they moved, the noise [or, sound] of their wings was like a torrent of waters.”

The sound of the creatures’ wings was also like the thunder of the Almighty, which is literally “like the voice of Shaddai” (Jerusalem Bible/New Jerusalem Bible). “Shaddai” is an ancient name for God. According to Exo 6.3, it was the name by which Abraham, Isaac and Jacob worshiped God, before he revealed his name, Yahweh, to Moses. It is used often in the book of Job. Its original meaning is unknown. The traditional English rendering Almighty follows the Septuagint and the Latin Vulgate. Good News Translation says “Almighty God.” Translators who follow Good News Translation may render “Shaddai” as “God who is very powerful” or “God, the really strong one.” Compare Contemporary English Version, which has “God All-Powerful.” This picture of “the voice of Shaddai” is used again in 10.5. But Revised Standard Version understands “the voice of Shaddai” to refer to thunder (so also New Revised Standard Version; “thunderclap” in Revised English Bible). This stresses the loudness of the sound. Many times in the Old Testament when God speaks, it is described as thunder (for example, 1 Sam 7.10; Job 37.4-5; Psa 18.13). Here a reference to thunder would not be out of place, because the whole vision began with a windstorm and lightning (see Ezek 1.4), and at the end there is a rainbow (see verse 28). It is appropriate to retain the imagery of the storm. Translators may begin this verse with “The noise of their wings when they moved was like the roar of torrents of water or like thunder from God Almighty.” But it is better to retain a reference to God’s voice if possible. A model that does this is “When they moved, the noise of their wings sounded really loud like a flooding river, like when God who is really strong speaks, it is loud like thunder.”

The sound of the creatures’ wings was also a sound of tumult like the sound of a host. The Hebrew word translated tumult is used only one other time in the Old Testament, so scholars are not absolutely sure of its meaning. (King James Version has wrongly taken it from a root meaning “to speak.”) In Jer 11.16 this word, which is used together with the Hebrew word for “sound” as in Ezekiel, seems to describe the noise when lightning strikes a tree and sets fire to it. That makes a very loud noise, which was apparently similar to the loud noise made by the wings of the creatures. Translators may render a sound of tumult as “the sound of lightning striking.” New Jerusalem Bible says simply “the noise of a storm” (similarly Jerusalem Bible). The loud noise was also like the sound of a host, that is, “like the noise of a huge army” (Good News Translation) or “like the noise of large number of people camped in one place.” Many versions combine a sound of tumult and like the sound of a host; for example, New International Version has “like the tumult of an army” (similarly Good News Translation). However, these two phrases should be kept apart, as in Revised Standard Version, New American Standard Bible, and New Jerusalem Bible. New Century Version provides an excellent model for this part of the verse, saying “a roaring sound like a noisy army.”

When they stood still, they let down their wings: When the creatures stopped moving, they lowered their wings, which had been spread out while they were moving. Again, this sentence suggests that they used their wings to fly, but Ezekiel never says so explicitly, and he never says they flapped their wings. A natural term from the language should be used for the way the creatures lowered their wings; for example, Good News Translation and Contemporary English Version say “they folded their wings [against their bodies].”

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Some Hebrew manuscripts and early versions, as well as many modern scholars, omit all or part of this verse because so much of it is the same as parts of verses 24 and 26. This is the reason for the very short verse in Jerusalem Bible/New Jerusalem Bible. But it is not necessary to omit part of this verse. Many verses in this chapter repeat similar material from nearby verses, and it is easy to see how someone copying this verse could have accidentally left out parts of it, because the words are so similar to nearby words.

And there came a voice from above the firmament over their heads: The Hebrew word for voice can also mean “sound” (Good News Translation). It is the same word that is used five times in verse 24, where it is usually translated “sound.” Here it can be translated either way. It may have been a noise or a voice that Ezekiel could not hear before, because the noise of the creatures’ wings was so loud; for example, Good News Translation renders this clause as “there was still a sound coming from above the dome over their heads.” Or it may have been a sound or a voice that began only after the creatures had stopped and had folded their wings; for example, New Jewish Publication Society’s Tanakh says “From above the expanse over their heads came a sound,” and New International Version has “Then there came a voice from above the expanse over their heads.” Those who understand this sound as a voice should keep in mind that it is not stated whose voice it was. Probably it was the voice of God or of an angel, but it would be better not to specify whose voice it was. If a language requires that the speaker be specified, it would be preferable to use a general word for sound or noise. In many languages it is not natural to say there came a voice or even “a sound came.” If so, translators may say “I heard a sound [or, voice]” or “I heard someone speaking.” The voice or sound came from above the firmament over their heads, that is, from above the platform over the creatures’ heads (see verse 22). This was where God was seated on his throne (see verses 26-28).

When they stood still, they let down their wings: This sentence may be simply repeated from the end of verse 24 (see the comments there). But it is better to tie it in more closely with the rest of this verse to explain why Ezekiel could now hear the voice or sound, as New International Version has done by saying “Then there came a voice from above the expanse over their heads as they stood with lowered wings.” It may be necessary to reorder the verse to make this clear as follows:

• After [or, As long as] they stood still and folded their wings, I could hear a voice [or, noise] from the platform above their heads.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .