The time of Ezechiel’s prophecy: he sees a glorious vision.
By the riuer of Chobar nere Babylon, Ezechiel seeth in vision a tempestious whirlewinde, 5. and strange shapes, 10. of a man, a lion, an oxe, and an eagle: 15. of foure wheeles, 22. and of a man sitting gloriously on a throne in the firmament.
1Now it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month, when I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw the visions of God.E avvenne, che l'anno trentesimo nel quarto mese ai cinque del mese, mentre io me ne stava in mezzo ai prigionieri presso il fiume Chobar, si apersero i cieli, e vidi visioni divine.AND IT came to passe in the thirtith yeare, in the fourth, in the fifth if the moneth, when I was in the middes of the captiues beside the riuer Chobar, the heauens were opened, and I saw the visions of God.Et factum est in trigesimo anno, in quarto, in quinta mensis, cum essem in medio captivorum juxta fluvium Chobar, aperti sunt cæli, et vidi visiones Dei. 2On the fifth day of the month, the same was the fifth year of the captivity of king Joachin,Ai cinque del mese nell'anno appunto, che fu il quinto dopo la trasmigrazione del re Joachin,In the fifth of the moneth, the same is the fifth yeare of the transmigration of king Ioachin,In quinta mensis, ipse est annus quintus transmigrationis regis Joachim, 3The word of the Lord came to Ezechiel the priest the son of Buzi in the land of the Chaldeans, by the river Chobar: and the hand of the Lord was there upon him.Il Signore indirizzò sua parola ad Ezechiele sacerdote figliuolo di Buzi nel paese de' Caldei, presso il fiume Chobar, ed ivi si fe' sentire sopra di lui la mano del Signore.the word of our Lord was made to Ezechiel the sonne of Buzi priest in the land of the Chaldees, by the riuer Chobar: and there the hand of our Lord was made vpon him.factum est verbum Domini ad Ezechielem filium Buzi sacerdotem, in terra Chaldæorum, secus flumen Chobar: et facta est super eum ibi manus Domini. 4And I saw, and behold a whirlwind came out of the north: and a great cloud, and a fire infolding it, and brightness was about it: and out of the midst thereof, that is, out of the midst of the fire, as it were the resemblance of amber:E vidi, ed ecco un turbine di vento, che veniva da settentrione, e una nube grande, e un fuoco, che in lei s'immergeva, e uno splendore intorno ad essa, e dal suo centro (viene a dire da mezzo al fuoco) una immagine come di elettro:And I saw, and behold a whirlewinde came from the North: and a great clowde, & a fire inuoluing, and brightnes round about it: & out of the middes therof as it were the forme of amber, that is, out of the middes of the fire:Et vidi, et ecce ventus turbinis veniebat ab aquilone, et nubes magna, et ignis involvens, et splendor in circuitu ejus: et de medio ejus, quasi species electri, id est, de medio ignis:
5And in the midst thereof the likeness of four living creatures: and this was their appearance: there was the likeness of a man in them.E in mezzo a quel (fuoco) la rappresentanza di quattro animali, de' quali l'apparenza era tale: eglino aveano somiglianza di uomo.and out of the middes therof the similitude of soure liuing creatures: and this was their look: the similitude of a man in them.et in medio ejus similitudo quatuor animalium. Et hic aspectus eorum, similitudo hominis in eis. 6Every one had four faces, and every one four wings.Ciascuno avea quattro facce, e ciascuno avea quattro ali.There were four faces to one, and foure winges to one.Quatuor facies uni, et quatuor pennæ uni. 7Their feet were straight feet, and the sole of their foot was like the sole of a calf’s foot, and they sparkled like the appearance of glowing brass.I loro piedi, piedi diritti, e la pianta de' loro piedi come la pianta del piede di un vitello, e gettavano scintille come fa al vedersi un fulgido acciaio.Their feete streight feete, and the sole of their foote as the sole of a calues foote, and sparkes as the forme of glowing brassePedes eorum, pedes recti, et planta pedis eorum quasi planta pedis vituli: et scintillæ quasi aspectus æris candentis. 8And they had the hands of a man under their wings on their four sides: and they had faces, and wings on the four sides,E mani di uomo (eran) sotto le loro ali ai quattro lati, ed avean le facce, e le ali da' quattro lati.And the handes of a man vnder their winges in foure partes 〈…〉ey had faces, and winges by the foure partes.Et manus hominis sub pennis eorum, in quatuor partibus: et facies et pennas per quatuor partes habebant. 9And the wings of one were joined to the wings of another. They turned not when they went: but every one went straight forward.Ed erano unite le ali dell'uno di essi a quelle dell'altro. Non andavan indietro allorché camminavano, ma ciascheduno si movea secondo la direzione della sua faccia.And the winges of them were ioyned one to an other. They returned not when they went: but euerie one went before his face.Junctæque erant pennæ eorum alterius ad alterum: non revertebantur cum incederent, sed unumquodque ante faciem suam gradiebatur. 10And as for the likeness of their faces: there was the face of a man, and the face of a lion on the right side of all the four: and the face of an ox, on the left side of all the four: and the face of an eagle over all the four.Quanto alla figura de' loro volti, avean faccia di uomo, e faccia di lione avean tutti quattro alla loro destra parte: la faccia di bue avean tutti quattro alla sinistra parte, e al disopra di essi quattro era la faccia dell'aquila.And the similitude of their countenance: the face of a man, and the face of a lyon on the right hand of them foure: and the face of an oxe, on the lefe hand of them foure: and the face of an eagle ouer them foure.Similitudo autem vultus eorum, facies hominis et facies leonis a dextris ipsorum quatuor, facies autem bovis a sinistris ipsorum quatuor, et facies aquilæ desuper ipsorum quatuor.
11And their faces, and their wings were stretched upward: two wings of every one were joined, and two covered their bodies:Le loro facce, e le loro ali si stendeano all'insù: due ale di ciascuno di essi erano egualmente distese, e due cuoprivano i loro corpi.And their faces, and their winges were streched out aboue: two winges of euerie one were ioyned, and two couered their bodies:Facies eorum et pennæ eorum extentæ desuper: duæ pennæ singulorum jungebantur, et duæ tegebant corpora eorum. 12And every one of them went straight forward: whither the impulse of the spirit was to go, thither they went: and they turned not when they went.E ognuno di essi si movea secondo la direzione della sua faccia: dove portavali l'impeto dello spirito, colà andavano, né in andando si volgevan indietro.and euerie one of them walked before his face: where the force of the spirite was, thither they went: neither did they returne when they went: neither did they returne when they walked.Et unumquodque eorum coram facie sua ambulabat: ubi erat impetus spiritus, illuc gradiebantur, nec revertebantur cum ambularent. 13And as for the likeness of the living creatures, their appearance was like that of burning coals of fire, and like the appearance of lamps. This was the vision running to and fro in the midst of the living creatures, a bright fire, and lightning going forth from the fire.E gli animali erano a vederli come carboni ardenti di fuoco, e come accese faci: vedeasi scorrere nel mezzo degli animali uno splendore di fuoco, e dal fuoco uscir folgori.And the similitude of the liuing creatures, their looke as it were of coales of burning fire, & as it were the resemblance of lampes. This was the vision running in the middes of the liuing creatures, brightnes of fire, and from the fire lightening going forth.Et similitudo animalium, aspectus eorum quasi carbonum ignis ardentium, et quasi aspectus lampadarum: hæc erat visio discurrens in medio animalium, splendor ignis, et de igne fulgur egrediens. 14And the living creatures ran and returned like flashes of lightning.E gli animali andavano, e venivano a somiglianza di folgore lampeggiante.And the liuing creatures went, and returned after the similitude of glistering lightning.Et animalia ibant et revertebantur, in similitudinem fulguris coruscantis. 15Now as I beheld the living creatures, there appeared upon the earth by the living creatures one wheel with four faces.E mentre io mirava gli animali, apparì una ruota sulla terra presso agli animali, la quale avea quattro facce:And when I beheld the liuing creatures, there appeared one wheele vpon the earth by the liuing creatures, hauing foure faces.Cumque aspicerem animalia, apparuit rota una super terram juxta animalia, habens quatuor facies.
16And the appearance of the wheels, and the work of them was like the appearance of the sea: and the four had all one likeness: and their appearance and their work was as it were a wheel in the midst of a wheel.E le ruote, e la materia di esse erano a vederle come del colore del mare, ed erano tutte quattro ad un modo, e la loro forma, e la loro struttura era come di una ruota nel mezzo di un'altra ruota.And the shape of the wheeles, and the worke of them, as it were apparence of the sea: and one similitude of them foure and their apparence and worke, as if it were a wheele in the middes of a wheele.Et aspectus rotarum et opus earum quasi visio maris: et una similitudo ipsarum quatuor: et aspectus earum et opera quasi sit rota in medio rotæ. 17When they went, they went by their four parts: and they turned not when they went.Camminavano costantemente pe' quattro lati, e quando camminavano non si volgevano indietro.By their foure partes going they went: and they returned not when they walked.Per quatuor partes earum euntes ibant, et non revertebantur cum ambularent. 18The wheels had also a size, and a height, and a dreadful appearance: and the whole body was full of eyes round about all the four.Le ruote avean pure una grandezza, e una altezza orribile a vedersi, e tutto il corpo di tutte quattro all'intorno era pieno di occhi.There was a stature also to the wheeles, and height, and a fearful forme: and the whole 〈…〉 was ful of eies round about them foure.Statura quoque erat rotis, et altitudo, et horribilis aspectus: et totum corpus oculis plenum in circuitu ipsarum quatuor. 19And, when the living creatures went, the wheels also went together by them: and when the living creatures were lifted up from the earth, the wheels also were lifted up with them.E camminando gli animali, camminavano del pari anche le ruote dietro ad essi, e quando gli animali si alzavan da terra, si alzavano insieme anche le ruote.And when the liuing creatures walked, the wheeles also walked together by them: and when the liuing creatures were lifted vp from the earth, the wheeles also were lifted vp together.Cumque ambularent animalia, ambulabant pariter et rotæ juxta ea: et cum elevarentur animalia de terra, elevabantur simul et rotæ. 20Whithersoever the spirit went, thither as the spirit went the wheels also were lifted up withal, and followed it: for the spirit of life was in the wheels.Dovunque andava lo spirito, colà dietro allo spirito s'indirizzavan le ruote seguitandolo; imperocché nelle ruote era lo spirito di vita.Whithersoeuer the spirit went, thither the spirit going, the wheeles also were lifted vp withal, folowing it: for the spirit of life was in the wheeles.Quocumque ibat spiritus, illuc, eunte spiritu, et rotæ pariter elevabantur sequentes eum: spiritus enim vitæ erat in rotis.
21When those went these went, and when those stood these stood, and when those were lifted up from the earth, the wheels were lifted up together, and followed them: for the spirit of life was in the wheels.Andavano se quelli andavano, stavan ferme se stavan fermi quelli, e alzandosi quelli da terra, si alzavan anche le ruote seguendoli, perchè lo spirito di vita era nelle ruote.With them going they went, and with them standing they stood, and with them lifted vp from the earth, the wheeles also were lifted vp together, folowing them: because the spirit of life was in the wheeles.Cum euntibus ibant, et cum stantibus stabant: et cum elevatis a terra, pariter elevabantur et rotæ sequentes ea, quia spiritus vitæ erat in rotis. 22And over the heads of the living creatures was the likeness of the firmament, the appearance of crystal terrible to behold, and stretched out over their heads above.E sopra le teste degli animali era la figura del firmamento, che pareva un cristallo orribile a vedersi, steso sopra le loro teste.And a similitude ouer the heades of the liuing creatures of the firmament, as it were the sight of christal dreadful, and streched out ouer their heades aboue.Et similitudo super capita animalium firmamenti, quasi aspectus crystalli horribilis, et extenti super capita eorum desuper. 23And under the firmament were their wings straight, the one toward the other, every one with two wings covered his body, and the other was covered in like manner.E sotto del firmamento le loro ale stese quella dell'uno a quella dell'altro, ciascuno con due ale velava il suo corpo, e l'altro era velato allo stesso modo.And vnder the firmament the winges of them streight one toward an other, euerie one with two winges couered his bodie, and the other was couered in like maner.Sub firmamento autem pennæ eorum rectæ alterius ad alterum: unumquodque duabus alis velabat corpus suum, et alterum similiter velabatur. 24And I heard the noise of their wings, like the noise of many waters, as it were the voice of the most high God: when they walked, it was like the voice of a multitude, like the noise of an army, and when they stood, their wings were let down.E io udiva il suono delle ale come romoreggiamento di molte acque, come tuono di Dio possente: quando camminavano il romore era come di turba grande, come romore di un'armata: e quando stavan fermi, avean posa le loro ali;And I heard the sound of the winges, as it were the sound of manie waters, as it were the sound of the high God, when they walked, it was as the voice of multitude, as the sound of a campe, and when they stood, their winges were let downe.Et audiebam sonum alarum, quasi sonum aquarum multarum, quasi sonum sublimis Dei: cum ambularent, quasi sonus erat multitudinis ut sonus castrorum: cumque starent, demittebantur pennæ eorum.
25For when a voice came from above the firmament, that was over their heads, they stood, and let down their wings.Imperocché quando levavasi voce sopra il firmamento, che era sopra le loro teste, eglino si fermavano, e tenevan ferme le loro ale.For when a voice was made aboue the firmament, that was ouer their head, they stood, and let downe their winges.Nam cum fieret vox super firmamentum quod erat super caput eorum, stabant, et submittebant alas suas. 26And above the firmament that was over their heads, was the likeness of a throne, as the appearance of the sapphire stone, and upon the likeness of the throne, was the likeness of the appearance of a man above upon it.E sul firmamento, che era sopra le loro teste, era come un trono di pietra saffiro; e su quel quasi trono era la figura come di un uomo.And aboue the firmament, that hung ouer their head, as it were the forme of the sapphire stone the similitude of a throne, and vpon the similitude of the throne, a similitude as it were the shape of a man aboue.Et super firmamentum quod erat imminens capiti eorum, quasi aspectus lapidis sapphiri similitudo throni: et super similitudinem throni similitudo quasi aspectus hominis desuper. 27And I saw as it were the resemblance of amber as the appearance of fire within it round about: from his loins and upward, and from his loins downward, I saw as it were the resemblance of fire shining round about.Ed io vidi una specie come di elettro, e come un fuoco dentro di lui, e all'intorno dai lombi di lui all'insù, e da' lombi di lui sino all'infime parti, vidi come un fuoco, che risplendeva all'intorno.And I saw as it were the forme of amber, as the resemblance of fire within it round about: from his loines & vpward, and from his loines downward, I saw as it were the resemblance of fire glistering round about. As the forme of the bowEt vidi quasi speciem electri, velut aspectum ignis, intrinsecus ejus per circuitum: a lumbis ejus et desuper, et a lumbis ejus usque deorsum, vidi quasi speciem ignis splendentis in circuitu, 28As the appearance of the rainbow when it is in a cloud on a rainy day: this was the appearance of the brightness round about.Qual è l'aspetto dell'arco baleno allorché formasi nella nube in un dì piovoso, tal era l'aspetto fuoco, che risplendeva all'intorno.when it is in a clowde on a day of rayne, this was the forme of the brightnes round about.velut aspectum arcus cum fuerit in nube in die pluviæ. Hic erat aspectus splendoris per gyrum.
1:1
Year of the World 3409, Year before Christ 595.
Worthington
And is either superfluous, as at the beginning of most of the sacred books, (Calmet) or shews the connection of what is written with what the prophet saw or heard internally. (St. Augustine, in Psalm iv.; St. Gregory) (Worthington)
Usher
Year: either of the age of Ezechiel, or (as others will have it) from the solemn covenant made in the eighteenth year of Josias; (4 Kings xxiii.; Challoner; Worthington; Calmet) or he alludes to the era of Nabopolassur, used at Babylon, (Menochius) or to the last jubilee. See Sanctius. The thirtieth year, from the prediction of Holda to Josias, (Haydock) concurs with the fifth of the prophet's captivity, Ezechiel 17:12. (Usher, the year of the world 3410.)
St. Jerome
Fourth of the sacred year, (Calmet) on Friday, 24th July, (Usher) or in January. (St. Jerome)
Calmet
The captives were in those parts, though not present. (Calmet)
St. Jerome
Opened, in spirit, (Haydock) by faith. (St. Jerome)
Haydock
The prophet fell prostrate, Ezechiel 2:1. (Haydock)
1:2
St. Jerome
Captivity. Literally, "transmigration," (Haydock) which is more agreeable to the Hebrew, etc. Jechonias delivered himself up. Six years after this, Sedecias was taken. (St. Jerome)
1:3
Theodoret
Hand; power, energy of the Holy Spirit. (Theodoret)
1:4
Rabbins
The Jews thought the following vision inexplicable, and deliberated about rejecting the book, when Ananias offered to answer every difficulty. They assigned him three hundred barrels of oil to light his lamp, while he performed the task. (Rabbins)
Calmet
This hyperbole shews their idea of its obscurity. (Calmet)
St. Jerome
Amber, (electri) a compound of four parts of gold and one of silver, (Pliny, [Natural History?] 33:4.) more precious than either. (St. Jerome)
It may also mean orichalchum, or a mixture of gold and brass, (Bochart, anim. 2 b. 6:16.) which was also preferred before gold alone, as it had the hardness of brass. (Lucret. Serv. in xii. Aeneid.) -----alboque orichalcho Circumdat loricam humeris.
Calmet
Two vessels are mentioned, probably of this composition, 1 Esdras 8:27. (Calmet)
1:5
Challoner
Living creatures. Cherubims, (as appears from Ecclesiasticus 49:10.) represented to the prophet under these mysterious shapes, as supporting the throne of God, and as it were drawing his chariot. All this chapter appeared so obscure and full of mysteries to the ancient Hebrews, that, as we learn from St. Jerome, (ep. ad Paulin.) they suffered none to read it before they were thirty years old. (Challoner)
Haydock
The pagans had many such compound figures as are here represented. (Parkhurst, p. 411.) (Haydock)
Sanchoniathon (apud Eusebius, praep. 2.) seems to have borrowed his description from this place.
Calmet
In them. They stood upright, and had some parts of the human figure. (Calmet)
Haydock
Indeed, it seems to have been predominant. (Haydock)
1:6
Menochius
Faces. This sometimes means shapes; and Pererius supposes that the animal had the head of a man, and the breast covered with lions' hair, the feet or round cloven hoofs of an ox, and the wings of an eagle. But it had rather four faces as well as wings, the faces of the man and lion being to the right, and the other two to the left; (Calmet; Tirinus) or the eagle was behind (Haydock) or above the head of the man, and the lion and ox at his right and left. (Cornelius a Lapide) (Menochius)
1:7
Haydock
Straight. Hebrew, "a straight foot." Protestants prefer "feet." (Haydock)
Calmet
Of a calf. Aquila reads to the same import hagol, "round," instead of hegel, (Haydock) "a calf." Symmachus has "winged feet," like Mercury. (Calmet)
Septuagint omit this, says St. Jerome, though we have his version of Symmachus as if it belonged to the Septuagint; and it occurs in Grabe as genuine.
Haydock
Brass. Septuagint add, "and their feathers were very light." (Haydock)
1:8
Calmet
Wings. Their arms were covered with feathers, and the hand appeared at the extremity; or they had four arms under the wings, Ezechiel 10:8. They all came from the shoulders, so as to correspond with the four faced animal, ver. 6. (Calmet)
Maldonat
Others believe that each face had four wings, so that the animal would have sixteen. (Maldonat)
Haydock
In Isaias 9:2., the cherub has six wings. The form was variable, as there was nothing in nature similar. They were perhaps designed to represent the eternity and dominion of God over the whole creation, ver. 28. (Haydock)
1:9
Calmet
Another. Two above were extended so as to support the throne, which seemed to rest on these eight wings connected together. The others were joined so as perfectly to cover what was below the breast. (Calmet)
Haydock
Septuagint, "And the wings of those four were touching each other, and their faces (Calmet reads with Chaldean and Hebrew, wings) turned not," etc. (Haydock)
Calmet
The wings did not imitate those of birds, going to and fro, but were constantly in the same direction; or the animals did not change their respective situations: as they had four faces, there was always one of them turned to the opposite quarters of the world. (Calmet)
Worthington
They turned not about, (ver. 12.) but having faces on every side, were ready to go any way. (Worthington)
1:10
Calmet
Over. This is not specified in Hebrew, Chaldean, Septuagint, or St. Jerome. (Calmet)
Haydock
"The face of an eagle for all the four." It must have been above or behind the man, as the situation of the other two faces is here determined, ver. 6. (Haydock)
1:11
Faces. Septuagint, "wings:" and indeed it does not appear how their faces were stretched upwards, (Calmet) unless they looked earnestly that way; though, out of respect, they covered their faces with two wings.
1:14
Haydock
Flashes. Hebrew Bazak. (Haydock)
St. Jerome
Theodotion retains the original. His version seems to have been inserted in the Septuagint, (Calmet) who omitted this verse, as seeming to contradict ver. 9., and 12. (St. Jerome)
Yet it only signifies that the motion was quick as lightning, though they did not alter their situation with respect to each other.
1:15
Haydock
Faces. One wheel crossed another at right angles, so that it was ready to move in any direction, (ver. 17.; Calmet) like a globe. (Haydock)
1:16
Calmet
Sea; sky blue. Hebrew, "Tharsis," which Symmachus renders "the hyacinth;" a precious stone, Exodus 28:20. (Calmet)
Worthington
Midst. The evangelists and New Testament agree perfectly with the Old. (St. Gregory, hom. vi.) (Worthington)
1:17
Challoner
Parts. When they went, they went by their four parts. That is, indifferently to any of their sides, either forward or backward, to the right or to the left. (Challoner)
Calmet
Their motion was connected with the chariot, ver. 20. (Calmet)
1:18
Calmet
Eyes, like Argus, or the tail of a peacock. (Calmet)
Grotius
The eye is sometimes put for a colour. (Grotius)
1:20
Life. They were moved like the rest by the whirlwind, or by living creatures. They seemed to be animated, as Homer describes Vulcan's tripods.
1:22
Crystal, or sapphire, ver. 26., and Ezechiel 10:1. This shining sky was like the footstool of the Lord, and rested on eight wings, ver. 9, 23.
1:24
Voice. The motion of the wings made a noise like a torrent, or thunder.
Calmet
God. Hebrew, "self-sufficient," as Septuagint, etc., render it, ikanou. (Calmet)
Haydock
Protestants, "like the voice of the Almighty." (Haydock)
Calmet
Down; or rather ceased to make such a noise, ver. 25. (Calmet)
1:26
Haydock
Upon it. This might be omitted, as the Vulgate has only desuper, above. (Haydock)
God was pleased to assume the shape of man, seated on the throne.
1:27
Amber, or orichalcum, ver. 4.
1:28
Calmet
Rainbow, encircling the sky blue throne and the flame. Nothing could be more dazzling, nor better manifest the subjection of man. (Calmet)
Worthington
The prophet saw four visions at once; the whirlwind, (ver. 4.) the living creatures, (ver. 5.) the wheels, (ver. 15.) and the man seated on a throne, in the sky, ver. 26. To explain all these mysteries, a large commentary would scarcely suffice. (Worthington)
Menochius
The tempest, cloud, and fire, shew the impending ruin of the Jews. The ministers of God are ever ready to execute his orders. The wisdom of Providence is denoted by the name of the cherubim, the connection of causes by the four wheels, etc. (Menochius)
Haydock
God appears in his chariot going to war. He denounces vengeance on the guilty, Ezechiel 2.; Ezechiel 43. See Cornelius a Lapide. (Haydock)
1:1
1:5
Living creatures.... Cherubims (as appears from Ecclesiasticus 49.10) represented to the prophet under these mysterious shapes, as supporting the throne of God, and as it were drawing his chariot. All this chapter appeared so obscure, and so full of mysteries to the ancient Hebrews, that, as we learn from St. Jerome, (Ep. ad Paulin.,) they suffered none to read it before they were thirty years old.
1:17
When they went, they went by their four parts.... That is, indifferently to any of their sides either forward or backward: to the right or to the left.
1:1
The coniunction, And, being the first word, either ioyneth the context to the title, or (as S: Gregorie expoundeth it) the exterior wordes vttered to the interior reueled to the prophet in spirit.
Either the thirtith yeare of his age; or the 30. since the captiuitie was prophecied, in the reigne of Iosias. 4. Reg. 22. v. 18.
1:5
•animahum.
1:9
They turned not about (v. 12.) but hauing faces on euery side were readie to goe euerie way.
1:16
S. Gregorie expounding this vision of the foure Euangelistes, or of the whole new Testaments teacheth that the old & new Testaments are each in the other; both teaching the same thinges in diuers maners. ho. 6. in Ezech.
1:26
In this chapter the prophet descriheth foure partes of a vision which he saw at one time: of a whirlewinde • 4. of foure liuing creatures. v 5. of foure vvheeles v 15. & of a man sitting in a throne in the firmament v 16. For vnderstanding of al which, lerned large commentaries do hardly suffice
1:1
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.10
… This, too, was made still clearer by Ezekiel, that the prophets saw the dispensations of God in part, but not actually God Himself. For when this man had seen the vision
Origen † AD 254 Origen Against Celsus i.43
… “How are you able to prove, sir, that the Lord spake to Adam, or to Eve, or to Cain, or to Noah, or to Abraham, or to Isaac, or to Jacob, those words which He is recorded to have spoken to these men?” And, to compare history with history, I would say to the Jew, “Even your own Ezekiel writes, saying, ‘The heavens were opened, and I saw a vision of God.’
St Basil the Great † AD 379 De Spiritu Sancto 23
… nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah, and with Ezekiel at the Chebar.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.2
… how sayest thou, Ye shall be free?” O inflated skin! such is not magnanimity, but windy swelling. For even as regards freedom in this life, how was that the truth when you said, “We were never in bondage to any man”? Was not Joseph sold? Were not the holy prophets led into captivity?
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… for one of these saw the Lord of Sabaoth sitting on the Throne of glory, and encircled and praised and hidden by the sixwinged Seraphim, and was himself purged by the live coal, and equipped for his prophetic office. And the other describes the Cherubic Chariot
St Jerome † AD 420 Against Jovinianus 1.33
… and Nebuchadnezzar, though he gave Nebuzaradan no charge concerning the Holy of Holies, did give him charge concerning Jeremiah. For that is the true temple of God, and that is the Holy of Holies, which is consecrated to the Lord by pure virginity. On the other hand, Ezekiel, who was kept captive in Babylon, who saw the
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.3
… Tell me what is the nature of the Cherubim, and then look upon Him who sitteth upon them. And yet Ezekiel the Prophet even made a description of them, as far as was possible, saying that every one has four faces , one of a man, another of a lion, another of an eagle, and another of a calf; and that each one had six wings
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St Jerome † AD 420 The Letters of St. Jerome 53.9
… The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord’s team of four, the true cherubim or store of knowledge. With them the whole body is full of eyes, they glitter as sparks,
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 8
… Hence it is that He also sitteth above the Cherubim; that is, He presides over the variety of His works, the living creatures which hold the control over the rest being subjected to His throne:
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St Jerome † AD 420 The Letters of St. Jerome 53.9
… With them the whole body is full of eyes, they glitter as sparks, they run and return like lightning, their feet are straight feet, and lifted up, their backs also are winged, ready to fly in all directions. They hold together each by each and are interwoven one with another:
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St Jerome † AD 420 The Letters of St. Jerome 53.9
… The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord’s team of four, the true cherubim or store of knowledge. With them the whole body is full of eyes, they glitter as sparks, they run and return like lightning,
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.3
… Tell me what is the nature of the Cherubim, and then look upon Him who sitteth upon them. And yet Ezekiel the Prophet even made a description of them, as far as was possible, saying that every one has four faces , one of a man, another of a lion, another of an eagle, and another of a calf; and that each one had six wings
St Ambrose of Milan † AD 397 On the Holy Spirit 3.21
162. But as the prophet saw a wheel running within a wheel
St Jerome † AD 420 The Letters of St. Jerome 53.9
… With them the whole body is full of eyes, they glitter as sparks, they run and return like lightning, their feet are straight feet, and lifted up, their backs also are winged, ready to fly in all directions. They hold together each by each and are interwoven one with another: like wheels within wheels they roll along
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St Jerome † AD 420 The Letters of St. Jerome 53.9
… The New Testament I will briefly deal with. Matthew, Mark, Luke and John are the Lord’s team of four, the true cherubim or store of knowledge. With them the whole body is full of eyes,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.4
Wherefore those who are over others are to be admonished, that through earnestness of circumspection they have eyes watchful within and round about, and strive to become living creatures of heaven (
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John Cassian † AD 435 The Conferences of John Cassian 13.9
… “Make you a new heart and a new spirit,” and what is this which is promised to us: “I will give them one heart and will put a new spirit within them:” and “I will take away the stony heart from their flesh and will give them an heart of flesh that they may walk in Thy statutes and keep My judgments?”
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St Jerome † AD 420 The Letters of St. Jerome 53.9
… They hold together each by each and are interwoven one with another: like wheels within wheels they roll along and go whithersoever the breath of the Holy Spirit wafts them.
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St Gregory Thaumaturgus † AD 270 Four Homilies 2
… and above the throne it was as the likeness of a man, and as the appearance of amber; and within it there was, as it were, the likeness of fire round about.”
St Jerome † AD 420 The Letters of St. Jerome 69.6
… A firmament is constructed between heaven and earth, and to this is allotted the name heaven,—in the Hebrew Shamayim or ‘what comes out of the waters,’— and the waters which are above the heavens are parted from the others to the praise of God. Wherefore also in the vision of the prophet Ezekiel there is seen above the cherubim a crystal stretched forth,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
… that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim.
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Origen † AD 254 Origen Against Celsus i.43
… Isaac, or to Jacob, those words which He is recorded to have spoken to these men?” And, to compare history with history, I would say to the Jew, “Even your own Ezekiel writes, saying, ‘The heavens were opened, and I saw a vision of God.’ After relating which, he adds, ‘This was the appearance of the likeness of the glory of the Lord ; and He said to me,’”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.1
… for the incorporeal cannot be subject to bodily sight: and the Only begotten Son of God Himself hath testified, saying, No man hath seen God at any time . For if according to that which is written in Ezekiel any one should understand that Ezekiel saw Him, yet what saith the Scripture? He saw the likeness of the glory of the Lord
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1. AND IT CAME TO PASS. — The conjunction and, says St. Gregory here in Homily 1, and St. Augustine in Psalm IV, connects the exterior words of the Prophet with his interior vision. Therefore he had first seen or heard inwardly certain things from God in his mind, which he passes over in silence, and joins them with other things which he afterwards saw and heard, which he here recounts, by the conjunction and. But more simply and solidly St. Augustine in the same place, Origen, Maldonatus and others observe here that the word and is added pleonastically from Hebrew usage, and therefore is redundant and superfluous. For the Hebrews place vav, that is and, at the beginning of a book or narrative, as is evident in the book of Exodus, Leviticus, Numbers, Joshua, Judges and Kings, which all begin with vav, that is and. Vatable notes that vav, placed at the beginning of books, alone converts the future tense into the past. IN THE THIRTIETH YEAR — of the life of Ezekiel, says Origen, Homily 1, St. Gregory, Homily 2, and Torniellus in the Chronology. But St. Jerome rejects this: for Prophets are not accustomed to record in public writings years from the number of their own life, or of another private person. Secondly, in the year 30 from the last jubilee, says St. Jerome and R. David. Thirdly, in the year 30 from the year 18 of Josiah, in which the book of the law was found and the solemn Passover was celebrated; thus also Jonathan the Chaldean Paraphrast, as Maldonatus and Theodoret say, the captivity of Babylon was foretold (for this is what is treated here), IV Kings XXII, 16, in these words: Behold I will bring evils upon this place, etc., all the words of the law which the king of Juda read; for from this year 18 of Josiah to the year 5 of the captivity of Joachin are precisely 30 years. Again, some notable Chronologist thinks this to be the year 30 of the reign of Astyages, grandfather of Cyrus. Fourthly and most certainly, our Prado: In the thirtieth, he says, year from which Nabopolassar began to reign, father of Nabuchodonosor and founder of the Chaldean monarchy. For from the first year of Nabopolassar, a public authority was established, from which the Babylonians numbered their years and recorded public documents. Just as Daniel, Esdras and Nehemiah record their affairs through the years of Cyrus, Darius and Artaxerxes, kings of the Persians, because they lived among them and were subject to them: so also Ezekiel records his oracles through the beginning of the reign of the Chaldeans, because he lived among the Chaldeans and with all the Jews, and Judaea itself, was subject to them. IN THE FOURTH month. Thus the Septuagint; for what we express by prefixing the word month, saying in the fourth month, the Hebrew expresses by understanding the month. BESIDE THE RIVER CHOBAR. — Chobar is the Euphrates (for this river flows past Babylon, in which Ezekiel was held captive), as Lyran notes. Or rather, Chobar is a river or canal near Babylon, as the Chaldean, Theodoret, Maldonatus and others hold. In a similar way, when Christ was baptized, the heavens were opened, Matt. III, 16, and to Stephen undergoing martyrdom, Acts VII, 55. THE HEAVENS WERE OPENED — that is, heaven, or rather the aether, appeared to me to divide and open, a crack appearing in it, through which I was able to see what was above in the firmament and in the empyrean, just as one who looks through a window into the chamber of a king sees the magnificence contained within. AND I SAW — in an imaginary and mental vision: if anyone further contends that he saw these things with bodily eyes, I shall not greatly resist. VISIONS OF GOD — that is, wonderful, magnificent, divine visions. Thus the cedars of God, the mountains of God, on account of their excellence are so called. You ask why Ezekiel and Daniel saw their visions and divine mysteries near waters. R. Solomon and R. David answer that the Shekinah, that is the divine presence and revelation, does not come upon the sad, but only upon the joyful: hence Ezekiel dwelt beside the river, so that the pleasantness of the place might gladden him to receive divine visions. Apollinarist gives a mystical reason: Because, he says, the Holy Spirit, who instructs the Prophets, is compared to water, as in John 7:38: Out of his belly shall flow rivers of living water. Symbolically, the river is nothing other than a great force of flowing water, by which is signified the force of prophecy, divine grace and revelation flowing from God into the Prophets like a river.
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2. IN THE FIFTH — supply DAY. IT WAS THE FIFTH YEAR OF THE CAPTIVITY OF KING JOACHIN. — Joachin here is the same as Jechoniah, that is the son of Joakim, who was led away into Babylon by Nabuchodonosor, together with Ezekiel. See what is said in the Proem.
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3. THE WORD CAME. — What he before called a vision, he here calls a word, namely an oracle and prophecy containing both what was seen and what was spoken. TO EZEKIEL — that is, to me. It is an enallage of person, for he speaks of himself in the third person. SON OF BUZI — that is, son of contempt: for such is Ezekiel, who signifies the strength of God. Whom the world despises, God strengthens. Allegorically, St. Gregory, Homily 2: Ezekiel, he says, that is Christ, who is the strength of God, is the son of Buzi: because he was despised by men, according to Isaiah 53:3. AND THE HAND OF THE LORD WAS UPON HIM THERE. — Hand, that is power, efficacy, impulse, and mighty virtue, namely the prophetic spirit, which moved the Prophet to prophesy.
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4. AND BEHOLD — a marvelous thing. A WIND OF A WHIRLWIND — a turbulent wind, which is called a tornado. Hence Theodotion translates: a whirlwind of wind. A GREAT CLOUD — as it were a vehicle of God: or rather great because dark and heavy with rain, hail and tempest. AND FIRE WRAPPING IT ROUND. — Vatablus translates: Fire reciprocating itself, as if to say: this cloud was fiery, and fire was seen to roll itself within itself and to wrap itself within the cloud. AND BRIGHTNESS ROUND ABOUT IT — namely, of the cloud. For around the fire there could not but be brightness, as if the cloud were girded about with a nimbus of light. AND FROM THE MIDST OF IT — Not of the cloud, as the Chaldean holds, but of the fire, as is evident from the Hebrew — there appeared AS THE LIKENESS OF AMBER, that is, from the midst of the fire.
Concerning the nature of amber You ask what amber is. I answer: In Hebrew it is chasmal, which is found nowhere except in Ezekiel. The later Rabbis interpret it as speaking swiftly, but more probably the word denotes a metal of golden appearance. First therefore, Antonius Nebrissensis in the Quinquagena cap. XVIII, and many others think that amber is that which is commonly called succinum — that golden, transparent, fragrant substance. Second, Pliny, lib. XXXIII, cap. IV, and after him St. Gregory and our Alcazar in the Apocalypse cap. IV, 3, note 4, think that amber is a mixture of gold and silver, which was the most precious metal among the ancients. Third, Origen, St. Jerome, Theodoret after St. Dionysius in cap. XV of the Celestial Hierarchy, Prado and others commonly hold that amber here is orichalcum, that is, golden bronze or aurichalcum — a metal which shines with a fiery golden color. This opinion is most probable, because: first, this amber was in the midst of fire and was itself fiery; second, it is compared to glowing air in verse 7; third, the appearance of God seen by Ezekiel was of orichalcum, that is, golden bronze; fourth, because the Hebrew chasmal appears to be derived from a root signifying a metal shining with a reddish-golden color.
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5. AND IN THE MIDST OF IT (namely, of the fire just mentioned, there emerged) THE LIKENESS OF FOUR LIVING CREATURES. — The Chaldean translates: four creatures. The Hebrews call them Chayoth, that is, living things, because they appeared full of life, vigor and agility. These four creatures are four Cherubim, as Ezekiel himself declares in cap. 10. AND THIS WAS THEIR APPEARANCE — THE LIKENESS OF A MAN IN THEM — that is, their general form was human, yet with the addition of: wings, multiple faces, and feet of a calf.
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6. FOUR FACES TO ONE. — The question is: how many faces did each of these four creatures have? First, the Chaldean Paraphrast and certain others think that each creature had only one face — one of a man, another of a lion, a third of an ox, a fourth of an eagle — but each is said to have four faces, because each had four aspects or sides. But the common and true opinion, which is held by Origen, St. Jerome, St. Gregory, Theodoret, Maldonatus, Prado and others, is that each creature genuinely had four distinct faces: the face of a man in front, of a lion on the right, of an ox on the left, and of an eagle above or behind. They prove this, first, because verse 10 expressly describes these four faces as belonging to each one; second, because in cap. 10 Ezekiel says: One had four faces and then enumerates them individually; third, because four faces in each creature create an apt symbolism of perfect harmony and universality in God's providence. AND FOUR WINGS TO ONE. — Each Cherub had four wings: two extended upward and joined to the wings of the neighboring Cherub, and two covering the body below.
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7. THEIR FEET (that is, the shins and legs, as the Septuagint translates) WERE STRAIGHT FEET — that is, their legs were straight and upright, not bent at the knee as human legs are, but perpendicular like columns. AND THE SOLE OF THEIR FOOT WAS LIKE THE SOLE OF THE FOOT OF A CALF — that is, round and undivided, like the hoof of a calf. Symbolically therefore, angels have straight feet for a threefold reason. The first is that they did not wander with uncertain steps, but went straight where God directed them. The second is that they stood firmly and immovably in truth. The third is that they proceeded with constancy and perseverance. Tropologically, St. Gregory, Hom. 3: The saints, he says, have straight feet, because their goings forth and works are directed straight to God. AND THEY SPARKLED LIKE THE APPEARANCE OF GLOWING AIR. — Thus both the Chaldean and the Septuagint translate. Sparkles denote the beauty, vigor and swiftness of the angels and their operations. These feet symbolically denote the Angels and Apostles, of whom it is said: How beautiful are the feet of those that preach the gospel of peace, that bring glad tidings of good things! Rom. 10:15.
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8. AND THE HAND OF MAN UNDER THEIR WINGS IN FOUR PARTS. — They had four arms corresponding to the faces, hidden under the wings. Hands signify their efficacy and operation, hidden and invisible under the wings, says Theodoret. Just as a preacher has a tongue, and under it a hand, signifying that for the efficacy of the word which one speaks and urges, it must be fulfilled by deeds. AND THEY HAD FACES AND WINGS IN FOUR PARTS — that is, faces and wings were arranged on all four sides of each animal.
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9. AND THEIR WINGS WERE JOINED ONE TO ANOTHER. — The animals were contiguous to one another, and the wing of one touched the wing of another, signifying their union and concord. This joining signified both their union and their equal and uniform motion, namely that all things were moved together in the same direction by one and the same impulse of God. Tropologically, St. Gregory, Homily 7: What, he says, is called a wing in Ezekiel, is called charity in Peter (I Epistle, chapter IV). For charity joins us to one another just as the wings of the Cherubim. THEY DID NOT TURN WHEN THEY WALKED — that is, they did not go backward, but always proceeded with their chariot. They went wherever the spirit directed, without deviation or retreat.
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10. AND THE LIKENESS OF THEIR FACES: THE FACE OF A MAN. — Hence certain Hebrews, as Vatablus and Maldonatus testify, think that each had only one face, namely the human; but in the preceding verse four faces are expressly assigned to them. The human face was the principal one, placed in front. AND THE FACE OF A LION ON THE RIGHT OF THEM FOUR — the mane of the lion appeared on the right shoulder of each animal. AND THE FACE OF AN OX ON THE LEFT OF THEM FOUR — the features of an ox appeared on the left side. AND THE FACE OF AN EAGLE ABOVE THEM FOUR. — The word above signifies either behind (since the Hebrew word for face can mean the visible part), or literally above, imposed upon the head like a crest on a helmet. Symbolically, the four faces, the same for all and each, signify the wonderful harmony and agreement of these four animals in representing the manifold attributes of God and His providence.
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11. THEIR FACES — Supply: were such, and were arranged in the manner which has been said. Thus far concerning the faces. So Vatablus. AND THEIR WINGS WERE STRETCHED OUT ABOVE — stretching upward toward heaven, by the force of grace and the divine Spirit impelling them. TWO WINGS OF EACH WERE JOINED — not to the wings of another Cherub, but to each other, as if to say: two wings of each animal stretched upward and elevated, touched each other at their tips. Tropologically, St. Gregory, Homily 4: There are four virtues, he says, which lift every winged animal from earthly things: prudence, fortitude, temperance and justice. AND TWO COVERED THEIR BODIES — the other two wings hung downward to cover and veil the lower parts, signifying modesty and humility.
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12. AND EACH ONE WALKED BEFORE ITS FACE — because they had four faces, says Theodoret, toward the four regions of the world: wherever the chariot moved, one face always looked directly ahead. WHERE THE IMPULSE WAS — that is, God as a charioteer, in place of a whip and reins, impressed upon the animals a spirit, that is an interior impulse and force, by which He directed and drove them wherever He wished. They obeyed immediately and perfectly. Tropologically, St. Gregory, Homily 4: It is signified, he says, that all the intention and all the contemplation of the saints is directed straight toward God, without deviation or deflection.
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13. THEIR APPEARANCE WAS LIKE BURNING COALS OF FIRE, AND LIKE THE APPEARANCE OF LAMPS. AND IN THE MIDST OF THE ANIMALS THE SPLENDOR OF FIRE. — Between the four animals a fire burned, like a hearth or furnace placed in the middle of the chariot. From this fire lightning burst forth in all directions. Tropologically, St. Gregory, Homily 5: Because, he says, holy men placed near one another kindle those near them to the love of the heavenly fatherland by the ardor of their own charity. THIS WAS A VISION RUNNING — that is, the splendor of the fire was seen running in the midst of the animals, and from this fire lightning went forth.
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14. THEY WENT AND RETURNED — not backward, for this is denied in the earlier verses — but leaping and returning with incredible swiftness, just as lightning flashes across the sky and appears to return. IN THE LIKENESS OF LIGHTNING — that is, the Cherubim were not only like coals, but like flashing coruscations, moving with the utmost swiftness and splendor. Tropologically, St. Gregory, Homily 5: The impulse of the spirit, he says, drives the elect to charity, humility, contemplation, and every virtue.
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15. AND WHEN I BEHELD THE ANIMALS, BEHOLD ONE WHEEL APPEARED UPON THE EARTH BESIDE THE ANIMALS, HAVING FOUR FACES — that is, each wheel was beside each animal; for these four wheels were alike in all things, and like one wheel in appearance. Upon the earth — not the earth which we tread here, but one like it in heaven, shown to Ezekiel through a vision. Having four faces — Vatablus translates: According to the fourfold form of their faces, that is, at the four corners of the chariot stood four wheels, corresponding to the four animals. Thirdly, you could better translate from the Hebrew: according to the four faces of it, namely of the animal, as if to say: each wheel had four spokes or parts, corresponding to the four faces of its animal. Note: The animals had wheels beneath them; because the wheels touched the earth, while the animals stood upon them, bearing the firmament, the throne, and God with their wings.
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16. AND THE APPEARANCE OF THE WHEELS, AND THEIR WORK, AS IT WERE THE VISION OF THE SEA — that is, it was of the color of the sea and blue. In Hebrew it is as the appearance of Tarshish, or of the stone of Tarshish, that is chrysolite or beryl, which is of a sea-green or golden-blue color. Furthermore, these wheels, like the sea, signify created things to have the appearance of the sea: because they are vast, deep, changeable, and full of hidden marvels, in which the providence and governance of God shines forth most brightly. ONE LIKENESS OF THEM FOUR — as if to say: the appearance, figure, dimension and color of each wheel was the same, denoting the uniformity of God's governance. AS IT WERE A WHEEL IN THE MIDST OF A WHEEL. — That is, as if there were a circle cutting a circle in a sphere at right angles, so that each wheel had a fourfold way, able to move in whichever of the four directions without turning. This is the most common interpretation: the wheel was a globe or sphere formed by two circles cutting each other at right angles. Symbolically, this wheel within a wheel is, first, the circulation of sublunary and terrestrial things, which is surrounded and governed by the celestial circulation; second, the hidden counsels of God within His visible providence; third, the New Testament within the Old.
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17. BY THEIR FOUR PARTS GOING THEY WENT — as if to say: These wheels went in four directions — now to the right, now to the left, now forward, now backward — because they were spherical and could roll in any direction. AND THEY TURNED NOT — that is, they did not roll backward or in retreat, but proceeded directly whithersoever the spirit drove them.
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18. AND THE STATURE ALSO WAS TO THE WHEELS. — In Hebrew: they had rims, or circles, and such height that they struck fear and wonder into those beholding them. Tropologically, St. Gregory, Homily 6: Holy Scripture, he says, has stature, because it directs morals toward rectitude. AND THE WHOLE BODY WAS FULL OF EYES — that is, with most beautiful eye-like spots, like the eyes in the tail of a peacock. Symbolically, the wheels adorned with eye-like spots are the heavens adorned with the most splendid stars, as it were with most beautiful eyes. As many stars as you see in the sky at night, so and far more numerous are the eyes of the angels with which God surveys and governs all things. Mystically, these eyes are a symbol of circumspection and vigilance, which ought to be present in driving the chariot of God's providence. Tropologically, it is signified that a ruler ought to be most vigilant, so that he perceive and discern all things.
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19. AND WHEN THE ANIMALS WALKED, THE WHEELS ALSO WALKED BESIDE THEM — as if to say: The wheels ran equally to the running of the animals, whether upward or downward, so that the divine chariot moved in perfect coordination.
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20. WHITHERSOEVER THE SPIRIT WENT, THITHER THE WHEELS ALSO WERE LIFTED UP, FOLLOWING IT. — For concerning the animals he said in verse 12: Where the impulse of the spirit was, thither they went. Thus Maldonatus. The wheels obeyed the same divine impulse as the animals.
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21. BECAUSE THE SPIRIT OF LIFE WAS IN THE WHEELS — as if to say: Whithersoever the spirit of the animals drove the animals, the spirit of the wheels equally drove the wheels, because one and the same spirit of life animated both the animals and the wheels. Symbolically it is signified, says Polychronius, that the heavens and all things and times, as it were having spirit and life, obey God's governance without resistance.
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22. THE LIKENESS OVER THE HEADS OF THE ANIMALS OF THE FIRMAMENT, AS THE APPEARANCE OF CRYSTAL TERRIBLE — as if to say: Over the heads of the Cherubim I saw the firmament — that is, the spherical heaven extended, pellucid and shining, like the most excellent crystal of dreadful beauty. Note: Terrible, that is fearful, is taken by metonymy for a thing wonderful and amazing. Note secondly: Because these animals and wheels appeared to be on the earth — for the animals and wheels stood in it — but above their heads was the firmament, and above the firmament the throne of God, the whole structure represented a microcosm: the earth below, the heaven above, and God reigning over all.
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23. THEIR WINGS WERE STRAIGHT ONE TOWARD ANOTHER. — In Hebrew issah el achotah, that is woman toward sister, that is each toward the next. It does not signify that two wings of one animal were joined to each other (for this was said in verse 11), but that the wing of one animal was joined to the wing of the neighboring animal, forming a continuous covering. EACH ONE COVERED HIS BODY WITH TWO WINGS — from the Hebrew it is clear that each animal had two wings covering its body underneath.
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24. I HEARD THE SOUND OF THE WINGS, AS THE SOUND OF MANY WATERS. — The Cherubim had a twofold motion. First, they flew like birds, when they were lifted up on high by the force of the spirit; second, they walked upon the earth. Flying, their wings produced a great sound, like the roar of many waters, or the voice of God Almighty, or the tumult of an army. AND WHEN THEY STOOD, THEIR WINGS WERE LET DOWN — from motion and striking, as if to say: When they stood, then their wings were silent and at rest.
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25. WHEN A VOICE WAS MADE — from above the firmament. This notes the ready obedience of the angels to the nod of God in all things, says Theodoret, as if to say: When God, like a charioteer, commanded them to stand still, immediately they stood and let down their wings in reverent silence.
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26. THE LIKENESS OF A THRONE. — This is a hysterologia, or inverted order. For the words are to be transposed and arranged thus: Above the firmament was the likeness of a throne, as the appearance of a sapphire stone; and above the likeness of the throne was the likeness as the appearance of a man from above. AS THE APPEARANCE OF A MAN — as if to say: It seemed to me that I saw a man, as it were a king, upon this throne. To this figure of a man St. John alludes in Apoc. 4:3. Whether God stood or sat upon this throne, the Prophet does not express. Some think He stood: first, because this is the gesture of one commanding and threatening; second, because God was preparing Himself for war. Others more probably say He sat, for a throne implies sitting, and a king sits upon his throne to judge. Hence beautifully and devoutly St. Bernard, Sermon 23 on the Canticles, says: O truly a place of rest in which God is not seen as standing or passing by, but as sitting. He does not descend, but remaining in it, a light shadow alone overshadows you to conceive Christ.
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27. AND I SAW AS IT WERE THE APPEARANCE OF AMBER. — Concerning amber see what is said at verse 4. From the Hebrew Vatablus clearly translates thus: And I saw as it were the color of amber, as the appearance of fire within it all around; from his loins upward and from his loins downward. Second, St. Gregory and Maldonatus thus translate and explain: From the loins upward, the image appeared to be of amber; from the loins downward, it was all fiery — the upper part signifying God's intrinsic nature of mercy and goodness, the lower part His extrinsic works of justice and vengeance. It was similar to the riddle of Demetrius Phalereus: I saw, he says, a man of airy fire, gluing together something dead.
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28. AS THE APPEARANCE OF A RAINBOW — as if to say: The fire and splendor which appeared below the loins was similar to the color which appears in a rainbow. Thus also St. John, Apoc. 4:3, saw God clothed with a rainbow: And there was a rainbow round about the throne. Symbolically, amber is the most excellent humanity of Christ; fire is His divinity; the rainbow is the glory of the grace and mercy of Christ, by which He reconciles the world to God, just as the rainbow after the flood was a sign of reconciliation.
Summary of the vision Here therefore is the concept of the vision, and at the same time an epitome of the whole chapter. Before the imagination of Ezekiel was represented a chariot of four animals or Cherubim, each with four faces — of a man, a lion, an ox and an eagle — and four wings, with straight legs and feet like calves standing, like burning coals and like flashing lightning, with hands under their wings moving themselves. They moved as one, producing a sound like many waters, like armies clashing in battle, or like the sea dashing against rocks, or like thunder. Each also had its own hands. Each stood at one side of the chariot. Above them was a firmament of terrible crystal; above that, a sapphire throne; and above the throne, a figure of a man — a form of human amber burning and flashing, clothed with a rainbow. Note first: This vision was similar to, and represented, the Cherubim both of the tabernacle of Moses and of the temple of Solomon. For Solomon, as I Paralipomenon XXVIII, 18 testifies, made a chariot of Cherubim extending their wings and covering the Ark of the Covenant. Moreover, the fiery furnace which Ezekiel saw in the chariot between the four animals represented the altar of incense in the tabernacle and temple, which stood before the Ark between the Cherubim. Furthermore, that these Cherubim of Ezekiel were similar to those of Solomon and Moses is evident from the fact that all were called Cherubim, all had the same function of attending the throne of God, and all were associated with the Ark. They differed, however, in some respects: first, in that there were only two Cherubim at the Ark, but here four at the wheels; second, in that the Cherubim of Moses had only two wings, but these had four.
Comparison with other visions Secondly, this vision of the Cherubim in Ezekiel is similar to the vision of the Seraphim in Isaiah, chapter 6. For both were heavenly beings attending the throne of God, both had wings, and both praised God. The Seraphim, however, had six wings, whereas the Cherubim had four. And St. Dionysius in the Celestial Hierarchy, and after him the whole Church, places the first order of angels as the Seraphim, the second as the Cherubim. Thirdly, this vision is similar to, and almost the same as, the vision of St. John, Apocalypse chapter IV, verse 7, where he saw four living creatures around the throne: a lion, a calf, a man, and a flying eagle. Fourthly, the same vision is similar to the vision of Daniel, chapter 7, where he saw God as a judge sitting upon a throne above wheels of burning fire. Fifthly, in like manner throughout all Scripture God is presented as a rider, or charioteer, riding the chariot of the Cherubim, as in Psalm 18:10 and 2 Samuel 22:11. Finally, the Poets, imitating these things, feigned and depicted Jupiter, Apollo, Mercury, etc., being borne through the heavens in a winged and divine chariot. Hitherto concerning the literal surface and appearance of the vision; now let us examine its signification.
Question 1: What do the wind, whirlwind and fire signify? I answer: They signify a great force, that is, a great calamity, threatening the Jews and other nations from the North — namely the invasion of the Chaldeans under Nebuchadnezzar. The great cloud signifies the immense army of Nebuchadnezzar; for concerning it Jeremiah said in chapter 4, verse 13: Behold, he shall come up as a cloud. The fire enveloping signifies, first, the wrath and indignation of God, which was soon to be poured out upon the Jews through the Chaldeans; secondly, the burning of Jerusalem and the temple. This tempest is attributed to God, because God brought it about through the Chaldeans. The brightness round about, therefore, signifies that even in wrath, the glory and splendor of God's justice shines forth. Here therefore the chariot of God, enveloped in tempest, comes from the North; because it carries God angered against the Hebrews, rushing from the part of Babylon, which is situated to the North of Jerusalem. Allegorically, St. Gregory, Homily 2, refers these things to the day of judgment, when Christ shall come in a bright cloud with great power and glory.
Question 2: What does the chariot of the Cherubim signify? First, St. Justin, Question 44 to the Orthodox, and Sixtus Senensis, Library book 1, hold that this chariot represents the seven principal angels who attend the throne of God. Secondly, Origen holds that this chariot is the four regions of the world: these have four faces, that is, four elements — fire, air, water, earth. Thirdly, the same Origen and Gregory of Nazianzus, Oration 47, hold that the four living creatures are the four Gospels. Fourthly, Apollinaris and Polychroius in the Catena hold that this chariot of the Cherubim is the angelic hosts of God — the very angels who minister to God's providence and execute His commands. Fifthly, Lyra holds that the chariot is the four monarchies — the Babylonian, Persian, Greek and Roman. Sixthly, the Hebrews say: The chariot is the fourfold arrangement of the camps of Israel in the desert, which had four divisions under four standards: the lion (Judah), the ox (Ephraim), the man (Reuben), and the eagle (Dan). Seventhly, de Castro holds that this four-form animal signifies the Jewish state under a fourfold aspect: royalty (lion), priesthood (ox), prophecy (eagle), and people (man). Eighthly, Irenaeus, book 3, chapter 11, understands by these the four covenants of God: the first with Adam, the second with Noah, the third with Moses, the fourth with Christ. Ninthly, St. Jerome understands by these four all creatures, both heavenly and earthly. I say therefore that this chariot of the Cherubim is a symbol of the glory of God, as is said in chapter 10 — that is, of the universal providence and governance of God over all things. Now God's providence has four faces: for it is strong, as a lion; swift and penetrating, as an eagle; mild and rational, as a man; patient and laborious, as an ox. Secondly, literally this is the chariot of glory, that is, of war, victory and triumph, which God obtained over His enemies. Ezekiel therefore saw God angered against the Hebrews, as if borne in a fiery chariot of war, to punish and crush the Hebrews and other nations through the Chaldeans. Thirdly, this chariot prefigured the four monarchies: the Babylonian (lion), the Persian (eagle), the Greek (man), and the Roman (ox). God used all four as instruments of His providence. Allegorically, this chariot is a symbol of the war and triumph of the Son of Man — that is, of Christ — against Satan, sin and death. The four Evangelists are the four Cherubim of Christ, bearing the Gospel to the four quarters of the world: Go and teach all nations — as if to say: Drive the chariot of My Gospel and My glory.
Question 3: Why do the Cherubim have four faces? I answer: because through them they signify four insignia and coats of arms of the Lord and their King — that is, of God. The four faces of the animals are therefore symbols of four primary virtues and gifts of God. For the lion is a symbol of royal power and magnanimity; the eagle, of vigilance and perspicacious providence; the ox, of patience and sacrifice; man, of wisdom and mercy. But God is most powerful, most vigilant and most provident, and greatly to be feared: wherefore His hieroglyph is the combination of all four. Secondly, inasmuch as God is the Redeemer of Israel, these four faces of the Cherubim are a hieroglyph of His war, vengeance and judgment against the enemies of His people. Thirdly, properly and genuinely here, inasmuch as God is a Warrior and Avenger, and Destroyer of Jerusalem, He has four faces signifying the manifold instruments and modes of His punishment. Allegorically, these coats of arms befit the Son of Man — that is, Christ. For Christ in the Incarnation exhibited Himself as man; in the sacrifice of the Cross, as an ox; in the Resurrection, as a lion; in the Ascension, as an eagle. That they did not turn back denotes the constancy of Christ in the work of our redemption. The appearance as it were of coals of fire burning signifies the burning charity of Christ, by which He delivered Himself to death for us. Hence St. Irenaeus, and after him St. Athanasius, Augustine, Jerome, Ambrose, Gregory, and commonly the Fathers, in these four animals see the four Evangelists: Matthew (man), Mark (lion), Luke (ox), John (eagle). They had the hands of a man under their wings, because the works of the Gospel were accomplished in humility and concealment. Tropologically, these four faces are four coats of arms of the Church. For to this, as to His kingdom, Christ the King committed the fortitude of the lion, the contemplation of the eagle, the laborious service of the ox, and the wisdom of man. Anagogically, these four are the coats of arms of the Triumphant Church and the kingdom of heaven, where God properly reigns in the chariot of the blessed.
Question 4: What do the wheels signify? I answer: Just as the chariot signifies God's majesty, providence, kingdom and glory, so the wheels signify God's eternal governance and the cycles of His dispensation — rolling all things in their ordered courses. According to the letter therefore, the first face in the wheels is that of the eagle, which flies from the earth to heaven, as it were to God most high; the second is that of the lion, signifying royal power; the third is that of the ox, signifying patient labor; the fourth is that of man, signifying wisdom and rationality. Note: By the motion of the Cherubim — that is, of the presiding angels — the wheels and chariot are moved — that is, the whole created order responds to God's angelic governance. Tropologically, first, these wheels signify all kingdoms and all creatures being rolled, turned and governed by God. Secondly, that we are as wheels in the hand of God, and therefore ought to allow ourselves to be ruled and turned by Him. Thirdly, that we ought in all things to follow His impulse and the impetus of His spirit; for then we cannot deviate from the way. Anagogically, just as this triumphal chariot of God here represents the Church of the Blessed triumphing in the heavens, so the wheels represent the eternal and unceasing motion of praise and love in the heavenly kingdom.
Question 5: What do the throne, firmament, ark and altar signify? I answer: The throne signifies, first, divine majesty and loftiness; secondly, His royal dignity; thirdly, His permanence and stability in governing. The furnace of fire, or brazier carried on the chariot, is the altar of incense; and allegorically the bloodless sacrifice of the Eucharist, in which Christ is offered daily to the Father. Symbolically, Tertullian, or rather Novatian, in his book On the Trinity, chapter VIII: In this chariot, he says, that is in this visible creation, God as a charioteer rules and governs all things.
Question 6: What does the appearance of a man upon the throne signify? I answer: This electrum or orichalcum, because it is most excellent, most brilliant, most durable and most sonorous, signifies the divine nature in the highest perfection of it. He shall be mindful of mercy, Habakkuk III, 2. For electrum, since it has the power of attracting and drawing straw, is a symbol of mercy. Thus also Origen here, homily 1: The charioteer, he says, of the four animals is not entirely fiery, but up to the pubis, and from thence to the top gleams with the brightness of electrum: for God has not only torments, but there are also in him refreshments; he punishes sinners, but through those ministries which are below. Secondly, the rainbow beneath the feet of God signifies, first, the variety and beauty both of the providence of God and of his creatures. For the rainbow, because it has the form of an arc, is a symbol of judgment and vengeance: its blue color denotes the judgment of water, already made through the flood; its redness denotes the judgment of fire by which the world is to be burned at the end. Thirdly, the rainbow signifies that this vengeance is mixed with clemency and mercy, just as the rainbow was a sign of the covenant with Noah, Genesis IX, 13. Allegorically, this burning electrum is Christ—namely, humanity united to divinity and as it were set on fire by it. For just as this appearance consisted of electrum and fire, so Christ consists of humanity and divinity. Whence the Hebrew chasmal, that is, electrum, if you read it by anastrophe in retrograde order, is the same as lammasiach, that is, Messiah, or Christ. Thus the Cabalists. His humanity grew to the glory of majesty, his divinity tempered itself from the power of its brightness to human eyes, and as it were electrum in fire, God became man in persecution. Again, St. Gregory, homily 7: From the loins upward, he says, that is, before the incarnation, fire was in Judaea only inwardly, and did not shine, because the Holy Spirit had filled Judaea in many parts, but did not reach the knowledge of the gentiles: but from the loins and downward, fire shines round about, because after the incarnation the grace of the Holy Spirit was spread far and wide. For by the loins is signified the propagation of mortality. For from the loins of Abraham was born the Virgin Mary, in whose womb the Son of God was incarnate, from which incarnation God became known to the whole world. Tropologically, burning electrum are the Saints, proved, refined and chosen in the furnace of tribulation and charity, and especially of martyrdom. For these are select to God, terrible to demons, admirable to others by their example and brightness. Of whom it is said, Wisdom III, 6: As gold in the furnace he proved them, and as a holocaust victim he accepted them. These are above the loins, says St. Jerome, where sense and reason dwell, and therefore they do not need external fire and flames, but most precious metal and purest. But those who are from the loins downward, where coitus and generation are, where the incentives of vices are, need the purgation of flames, that purged they may have the likeness of the rainbow. These therefore become divine through tribulation, and as it were gods sitting on the throne of God, superior to the world. Cherubim and Angels surround them, and as victors in a triumphal and fiery chariot, as new Elias, snatch them up and lead them to heaven. Again, burning bronze is the life of preachers sounding and burning, as St. Gregory teaches, saying: Burning bronze is said, because the life of preachers sounds and burns: it burns with desire, it sounds with the word. Mystically, St. Bernard, in the homily On the two disciples going to Emmaus, by the sparks which this electrum produces, understands a ray of jubilation, which from fervent contemplation, as it were from fire, rebounds in the mind and as it were sparkles: This, he says, is that most sweet ray of contemplation, by which the soul is elevated through the lock of the head, when meditation grows hot, and prayer sparkles, a certain jubilation is born in the heart, namely the honeyed laughter of the heart, which no one knows except he who feels it, nor even he himself who feels it, because it passes quickly. Happy hour, but brief stay, because silence was made in heaven as it were for half an hour. Those who have learned by experience what I say know it, who have learned this experience of intimate sweetness: for when in the fervor of prayer the heat of meditation is mixed, that ray of contemplation bursts forth from the midst of them, as it were the appearance of electrum, that is from the midst of fire, and sparks as it were of burning bronze, namely the sighs of a jubilant conscience.
Machine translation from the Latin, not reviewed.
1:1
… Kēbhār). - River of the "land of the Chaldeans," on whose bank arose the place called Tēl-ʿĀbhibh ("hill of ears of grain"), where the first deportation of Hebrews was settled (597 B.C.), among whom was also Ezekiel (Ezek. 1:1-3; 3:15, etc.). …
From 603 to 581 B.C. (especially in 587, when Jerusalem fell) Nebuchadnezzar II deported to Babylon many inhabitants of the kingdom of Judah along with the prophets Daniel, Ezekiel and King Jeconiah (II Kings 23:24-25:21; Dan. 1:1; Ezek. 1:1-3).
lower course of the same Euphrates, near Babylon, where it joins with the Tigris, while afterwards the two rivers again separate by means of canals, two of which would be precisely the Phison and the Gehon: cf. nēhar kēbhār of Ez. 1:1 (F. Delitzsch and S. Theis). 2) Detaching themselves from the Mesopotamian basin, the ancients, little knowledgeable about geography, spoke of the Euphrates, Tigris, Ganges and Nile …
Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… surrender; he deported to Babylon King Jehoiachin, the queen mother, the court, 7,000 of the most influential, 1,000 craftsmen, and several other persons; he stripped the temple of its most precious furnishings (2 Kings 24:14, 16). E. was among the deportees (Ez. 1:1-3).
1:3
… Yahweh speaks, who does not prophesy?"; Ezekiel repeatedly expresses it: "The hand of the Lord came upon me and his word was addressed to me" (Ezek. 1:3; 3:22, etc.). …
1:4
… Its models are principally the last Prophets: Ezekiel (the background vision is in Ez. 1:4-28; cf. Is. 6:1-4; 24:23) and Daniel (Dan. 7-12), followed
Vision (Mystical Intellectual Phenomenon)
… Imaginative visions are those formed in the imagination; that is, they are seen "mentally," as Ezekiel saw four beings with the face of a man, of a lion, of an ox and of an eagle (Ezek. 1:4-28). The imaginative vision can occur during sleep (as with Jacob and St. Joseph). …
1:5
… chaps. 13-14. In the Apocalypse of Abraham, 11, Jaoel, the angel "of the manifestation" (= of the Presence) is described in a manner similar to the "Son of Man" of Apoc. 1:12-16; he has power even over the "four living creatures" of the divine throne (cf. Ez. 1:5-26). Unique still, and with messianic overtones, is Metatron, the principal theme of III Enoch (ed. by H. Odeberg, 1928); he is the "Prince of the Presence," he is the vicar of God; but …
1:15
… But clearly distinct categories are the Seraphim (v.), the Cherubim (v.) and the Ophāmim (Enoch 61:10) or "Wheels" (Ez. 1:15-21; 10:9-17) that surround the throne of God (cf. Apoc. 4:6-8). St. Victorinus of Pettau (4th cent.) identifies the archangels with the "seven spirits who stand before the throne of God" …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.