Hebrew Key Terms:
Context:
In the thirtieth year (likely Ezekiel's age), fifth year of King Jehoiachin's exile (593 BC), Ezekiel received his prophetic commission through an elaborate vision by the Chebar canal in Babylon. After describing the four living creatures and wheels, he looks upward to the throne: "And above the expanse over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness with a human appearance" (1:26).
The repetition of "likeness" (demut) and "appearance" (mareh) emphasizes both genuine revelation and transcendent mystery—Ezekiel struggles to describe the indescribable. The figure combines human form with divine glory: from waist up, "like gleaming metal, like the appearance of fire enclosed all around"; from waist down, "like the appearance of fire, and there was brightness around him." A rainbow encircled the throne, and Ezekiel identifies this as "the appearance of the likeness of the glory of the LORD" (1:28).
OT-to-OT Development:
Ezekiel's vision builds upon Isaiah 6, adding emphasis on the human form upon the throne. Where Isaiah focuses on divine holiness and seraphim worship, Ezekiel highlights the anthropomorphic figure—"a likeness with a human appearance" (ke-mareh adam). This prepares for fuller revelation of God appearing in human nature.
Daniel 7:9-14 continues the progression. Daniel sees thrones placed and "the Ancient of Days took his seat" (7:9), described in terms matching Ezekiel's vision (fire, wheels). Then "one like a son of man" (kebar enash) approaches the Ancient of Days and receives eternal dominion (7:13-14). The two figures (Ancient of Days and Son of Man) suggest plurality within the Godhead, with the Son appearing in human likeness.
Ezekiel's own prophecy develops this: the enthroned glory departs from temple due to sin (10:18-19, 11:22-23), but promises return in greater glory (43:1-5). The glory that departs on cherubim (10:18) will return permanently through the one who bears human likeness.
Connections:
Christological Connection:
Ezekiel's vision of "a likeness with a human appearance" upon the divine throne anticipates the Incarnation with remarkable precision. The emphasis on human form (adam) is deliberate—not an animal form, not purely spiritual essence, but specifically human appearance seated upon God's throne.
Revelation 4:2-3 and 1:13-16 combine to show John seeing the same glory Ezekiel saw, now identified as the glorified Christ. The rainbow encircling the throne (Ezek 1:28) reappears around God's throne in Revelation 4:3. The fire, gleaming metal, and radiant brightness describing the enthroned figure (Ezek 1:27-28) reappear in Revelation 1:14-16's description of Christ.
The progression from Ezekiel to Revelation reveals the trajectory: what Ezekiel saw "as it were" and "the appearance of" and "the likeness of" becomes concrete reality in Christ. The Word who was "in the form of God" (Phil 2:6) and who is "the image of the invisible God" (Col 1:15) appeared to Ezekiel in human-like form before becoming truly human in incarnation.
As Owen noted: "Ezekiel saw the glory of Christ in a human form before His incarnation, for it was fitting that the eternal Son who would assume humanity should appear in human likeness even in His pre-incarnate theophanies. The likeness became reality when the Word became flesh."
The rainbow surrounding the figure (1:28) evokes God's covenant faithfulness (Gen 9:13-16), suggesting the enthroned human-like figure is the mediator of divine covenant—fulfilled in Christ as mediator of the new covenant.
Connection Method(s): Typology (Direct, Forward-Looking), Longitudinal Theme — Ezekiel's vision of a human-like figure on the sapphire throne surrounded by glory advances the theophanic trajectory, with the "likeness of the glory of the LORD" in human form prefiguring the permanent incarnation and paralleling Revelation 1's glorified Christ.
Trajectory Table: 159 - Theophanies (Pre-Incarnate Appearances of Christ)