1:22 Over the heads of the living beings was something like a platform, 1 glittering awesomely like ice, 2 stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering 3 its body. 1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, 4 or the tumult 5 of an army. When they stood still, they lowered their wings.
1:25 Then there was a voice from above the platform over their heads when they stood still. 6 1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow 7 like a fire enclosed all around 8 from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. 9 This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw 10 it, I threw myself face down, and I heard a voice speaking.
1 tn Or “like a dome” (NCV, NRSV, TEV).
2 tn Or “like crystal” (NRSV, NLT).
3 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.”
4 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.”
6 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.
8 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.