Fire is taken from the midst of the wheels under the cherubims, and scattered over the city. A description of the cherubims.
Destruction of the citie is againe signified by apparence of fire sprinkled therin, 9. with description of Cherubims, foure wheeles, and of the foure liuing creatures.
1And I saw and behold in the firmament that was over the heads of the cherubims, there appeared over them as it were the sapphire stone, as the appearance of the likeness of a throne.Vidi, ed ecco nel firmamento stante sopra il capo dei Cherubini apparve sopra di essi come una pietra di zaffiro, come una specie di trono.AND I saw, and behold in the firmament, that was ouer the head of the Cherubs, as it were the sapphire stone, as it were the forme of the similitude of a throne appeared ouer them.Et vidi: et ecce in firmamento quod erat super caput cherubim, quasi lapis sapphirus, quasi species similitudinis solii, apparuit super ea. 2And he spoke to the man, that was clothed with linen, and said: Go in between the wheels that are under the cherubims and fill thy hand with the coals of fire that are between the cherubims, and pour them out upon the city. And he went in, in my sight:E il Signore parlo all'uomo vestito di lino, e disse: Entra nel mezzo delle ruote, che sono sotto i Cherubini; e prendi quanto cape nella tua mano de' carboni accesi, che sono tra i Cherubini, e gettali sulla città. E quegli andò vedendol'io.And he spake to the man, that was clothed with the linnen garments, and sayd: Goe in the middes of the wheeles that are vnder the Cherubs, and fil thy hand with the coles of fyre, that are betwen the Cherubs, & powre them out vpon the citie. And he went in, in my sight:Et dixit ad virum qui indutus erat lineis, et ait: Ingredere in medio rotarum quæ sunt subtus cherubim, et imple manum tuam prunis ignis quæ sunt inter cherubim, et effunde super civitatem. Ingressusque est in conspectu meo. 3And the cherubims stood on the right side of the house, when the man went in, and a cloud filled the inner court.E i Cherubini stavano al lato destro della casa, quando quell'uomo entrò, e una nuvola empieva l'atrio interiore.and the Cherubs stood on the right hand of the house, when the man went in, and a cloude filled the inner court.Cherubim autem stabant a dextris domus cum ingrederetur vir, et nubes implevit atrium interius. 4And the glory of the Lord was lifted up from above the cherub to the threshold of the house: and the house was filled with the cloud, and the court was filled with the brightness of the glory of the Lord.E la gloria del Signore fu alzata sopra i Cherubini al liminare della casa, e la casa fu ingombrata dalla nuvola, e l'atrio fu ripieno dallo splendor della gloria del Signore.And the glorie of our Lord was lifted vp from aboue the Cherub to the threshold of the house: and the house was replenished with the cloude, and the court was replenished with the brightnes of the glorie of our Lord.Et elevata est gloria Domini desuper cherub ad limen domus: et repleta est domus nube, et atrium repletum est splendore gloriæ Domini.
5And the sound of the wings of the cherubims was heard even to the outward court as the voice of God Almighty speaking.E il romor delle ale dei Cherubini si udiva fino all'atrio esteriore, come la voce di Dio onnipotente, che parlava.And the sound of the winges of the Cherubs was heard euen to the vtter court, as it were the voice of God almightie speaking.Et sonitus alarum cherubim audiebatur usque ad atrium exterius, quasi vox Dei omnipotentis loquentis. 6And when he had commanded the man that was clothed with linen, saying: Take fire from the midst of the wheels that are between the cherubims: he went in and stood beside the wheel.E avendo egli ordinato, e detto a colui, che era vestito di lino: Prendi il fuoco di mezzo alle ruote, che sono trai Cherubini: andò quegli, e si stette presso una ruota.And when he had commanded the man, that was clothed with the linnen garments, saying: Take fyre from the middes of the wheeles, that are betwen the Cherubs: he being gone in stood beside the wheele.Cumque præcepisset viro qui indutus erat lineis, dicens: Sume ignem de medio rotarum quæ sunt inter cherubim: ingressus ille stetit juxta rotam. 7And one cherub stretched out his arm from the midst of the cherubims to the fire that was between the cherubims: and he took, and put it into the hands of him that was clothed with linen: who took it and went forth.E uno de' quattro Cherubini stese sua mano al fuoco, che era trai Cherubini, e ne prese, e poselo nella man di colui, che era vestito di lino, il quale avendolo preso, se ne andò.And a Cherub streched out his hand from the middes of the Cherubs to the fyre, that was betwen the Cherubs: and he tooke, & gaue into his handes, that was clothed with the linnen garments: who taking it went forth.Et extendit cherub manum de medio cherubim ad ignem qui erat inter cherubim, et sumpsit, et dedit in manus ejus qui indutus erat lineis: qui accipiens egressus est. 8And there appeared in the cherubims the likeness of a man’s hand under their wings.E apparve nei Cherubini una come mano di uomo sotto le loro ale:And there appeared in the Cherubs the similitude of a mans hand vnder their winges.Et apparuit in cherubim similitudo manus hominis subtus pennas eorum. 9And I saw, and behold there were four wheels by the cherubims: one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was to the sight like the chrysolite stone:E vidi, ed ecco quattro ruote presso ai Cherubini, una ruota presso ad uno, e un'altra presso ad un altro Cherubino: e l'aspetto delle ruote era come una specie di pietra Crisolito:And I saw, and behold foure wheeles by the Cherubs: one wheele by one Cherub, and another wheele by one Cherub: and the forme of the wheeles was as it were the resemblance of the stone Chrysolithus:Et vidi: et ecce quatuor rotæ juxta cherubim: rota una juxta cherub unum, et rota alia juxta cherub unum: species autem rotarum erat quasi visio lapidis chrysolithi:
10And as to their appearance, all four were alike: as if a wheel were in the midst of a wheel.Ed erano tutte quattro al vedersi di una stessa forma, come se una ruota fosse nel mezzo di un'altra.and their resemblance, one similitude to the foure: as it were a wheele in the middes of a wheele.et aspectus earum similitudo una quatuor, quasi sit rota in medio rotæ. 11And when they went, they went by four ways: and they turned not when they went: but to the place whither they first turned, the rest also followed, and did not turn back.E quando si moveano, camminavano da quattro lati, e non si volgevano altrove in andando; ma a quel luogo, a cui s'indirizzava quella, che era la prima, la seguivano anche le altre, né mutavano direzione.And when they walked, they went into foure partes: and they returned not walking: but to the place, wherunto, that which was first, declined, the rest also folowed, neither did they turne.Cumque ambularent, in quatuor partes gradiebantur, et non revertebantur ambulantes: sed ad locum ad quem ire declinabat quæ prima erat, sequebantur et ceteræ, nec convertebantur. 12And their whole body, and their necks, and their hands, and their wings, and the circles were full of eyes, round about the four wheels.E tutto il corpo di esse, e i colli, e le mani, e le ali, e i cerchi eran pieni di occhi all'intorno alle quattro ruote.And al their bodie, and neckes, and handes, and winges, and the circles were ful of eyes, in the circuite of the foure wheeles.Et omne corpus earum, et colla, et manus, et pennæ, et circuli, plena erant oculis in circuitu quatuor rotarum. 13And these wheels he called voluble, in my hearing.E a queste ruote sentii io, ch'ei diede il nome di volubili.And these wheeles he called voluble, my self hearing it.Et rotas istas vocavit volubiles, audiente me. 14And every one had four faces: one face was the face of a cherub, and the second face, the face of a man: and in the third was the face of a lion: and in the fourth the face of an eagle.Ognuno degli animali avea quattro facce, la prima faccia era faccia di Cherubino, e la seconda faccia era faccia di uomo, e la terza faccia di leone, e la quarta faccia di aquila.And one had foure faces: one face, the face of a Cherub, and the second face, the face of a man: and in the third the face of a lyon: and in the fourth the face of an eagle.Quatuor autem facies habebat unum: facies una, facies cherub, et facies secunda, facies hominis: et in tertio facies leonis, et in quarto facies aquilæ. 15And the cherubims were lifted up: this is the living creature that I had seen by the river Chobar.E i Cherubini si alzarono in alto: ei son gli stessi animali, che io avea veduti presso il fiume Chobar.And the Cherubs were lifted vp: the same is the liuing creature, that I had sene by the riuer Chobar.Et elevata sunt cherubim: ipsum est animal quod videram juxta fluvium Chobar.
16And when the cherubims went, the wheels also went by them: and when the cherubims lifted up their wings, to mount up from the earth, the wheels stayed not behind, but were by them.E mentre i Cherubini si moveano, si moveano parimente le ruote dietro ad essi, e quando i Cherubini stendevan le loro ale per alzarsi da terra, le ruote non istavan ferme, ma elle ancora andavano presso a loro.And when the Cherubs walked, the wheeles also went together by them: and when the Cherubs lifted vp their winges, to be raysed vp from the earth, the wheeles rested not, but also were besyde them.Cumque ambularent cherubim, ibant pariter et rotæ juxta ea: et cum elevarent cherubim alas suas ut exaltarentur de terra, non residebant rotæ, sed et ipsæ juxta erant. 17When they stood, these stood: and when they were lifted up, these were lifted up: for the spirit of life was in them.Se quei posavano, elle posavano, e alzandosi quelli, si alzavano: perchè era in esse lo spirito di vita.Those standing, they stood: and with them lifted vp they were lifted vp. For the spirit of life was in them.Stantibus illis stabant, et cum elevatis elevabantur: spiritus enim vitæ erat in eis. 18And the glory of the Lord went forth from the threshold of the temple: and stood over the cherubims.E la gloria del Signore partì dal liminare del tempio, e si posò sopra i Cherubini.And the glorie of our Lord went forth from the threshold of the temple: and stood ouer the Cherubs.Et egressa est gloria Domini a limine templi, et stetit super cherubim. 19And the cherubims lifting up their wings, were raised from the earth before me: and as they went out, the wheels also followed: and it stood in the entry of the east gate of the house of the Lord: and the glory of the God of Israel was over them.E i Cherubini, stendendo le loro ale, si alzaron da terra veggente me, e al partirsi di quelli, le ruote ancor li seguirono, ed ei si fermarono all'ingresso della porta orientale della casa del Signore, e la gloria del Dio d'Israele era sopra di essi.And the Cherubs lifting vp their winges, were exalted from the earth before me: and they going forth, the wheeles also folowed: and it stood in the entry of the east gate of the house of our Lord: and the glorie of the God of Israel was ouer them.Et elevantia cherubim alas suas, exaltata sunt a terra coram me: et illis egredientibus, rotæ quoque subsecutæ sunt: et stetit in introitu portæ domus Domini orientalis, et gloria Dei Israël erat super ea. 20This is the living creature, which I saw under the God of Israel by the river Chobar: and I understood that they were cherubims.Eran gli stessi animali, ch'io vidi sotto il Dio d'Israele presso il fiume Chobar, e io conobbi, ch'erano i Cherubini.The same is the liuing creature, which I saw vnder the God of Israel by the riuer Chobar: and I vnderstood that they were Cherubs.Ipsum est animal quod vidi subter Deum Israël juxta fluvium Chobar, et intellexi quia cherubim essent.
21Each one had four faces, and each one had four wings: and the likeness of a man’s hand was under their wings.Ognun di essi ha quattro volti, e quattro ale, e una come mano di uomo sotto di essi.Foure faces to one, and foure winges to one: and the similitude of a mans hand vnder their winges.Quatuor vultus uni, et quatuor alæ uni: et similitudo manus hominis sub alis eorum. 22And as to the likeness of their faces, they were the same faces which I had seen by the river Chobar, and their looks, and the impulse of every one to go straight forward.E l'immagine de' loro volti era come quegli stessi volti, che io avea veduti presso il fiume Chobar, come pure il mirare, e muoversi ciascuno di essi con impeto secondo la direzione de' loro volti.And the similitude of their faces, the same faces, which I had seene by the riuer Chobar, and the lookes of them, and the sway of euerie one to goe before his face.Et similitudo vultuum eorum, ipsi vultus quos videram juxta fluvium Chobar, et intuitus eorum, et impetus singulorum ante faciem suam ingredi.
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Year of the World 3410.
Haydock
Throne. It was a sky blue crystal or sapphire colour, (chap. 1:22, 26.) and was now empty, Ezechiel 1:The Lord spoke from the temple door, ver. 4. (Haydock)
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Right, south of the priests' court.
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Calmet
Lifted up, before Ezechiel 9:3. (Calmet)
A man seemed to be on the throne, (Worthington) or rather over the door of the holy place.
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Court of the people.
Speaking in thunder.
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Grotius
Wings. They would seem to be distinct, or (Calmet) fingers appeared at the end of the wings. (Grotius)
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Calmet
Stone. Hebrew Tharsis. Symmachus, "Hyacinth." (Chap. 1:16.) (Calmet)
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Worthington
By four ways. That is, by any of the four ways, forward, backward, to the right, or to the left. (Challoner) (Worthington)
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Calmet
Wheels. These, as well as (Haydock) the cherubim, (Theodoret) were full of eyes. (Calmet)
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Theodoret
Voluble. That is, rolling wheels: galgal, (Challoner) which means "rolling:" (Haydock) or "he said to the wheels, Turn around about." (Theodoret)
Calmet
This is the real import of Hebrew. (Calmet)
Haydock
Protestants have, "O wheel." (Haydock)
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Haydock
Cherub, or "ox." All four seem to have had the resemblance of a man, but one more than the rest, which had respectively the appearance rather of an ox, a lion, or an eagle: (Worthington) or the ox was predominant in all, as both the head and feet were of it; (Calmet) which, however, does not constitute the greatest part, Ezechiel 1:5. (Haydock)
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Calmet
Creature. What I saw, was properly called cherubim. Charab, in Syriac means "to labour;" (Spencer) or cherubim may imply any composed and unusual figure, or "mixture," Exodus 25:18. (Calmet)
Tirinus
Ezechiel being a priest, saw that the creatures resembled the cherubim of the temple. (Tirinus)
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Life. They were not mere machines; (Haydock) or they were pushed forward by an impetuous wind.
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Calmet
East gate, leading from the city to the court of the people. (Calmet)
Tirinus
How unwilling is this good father to leave his house! (Tirinus)
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Haydock
Creature. The cherubim and all the throne seemed alive. (Haydock)
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Tirinus
Forward, thus shewing God's decree to abandon the synagogue. (Tirinus)
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By four ways.... That is, by any of the four ways, forward, backward, to the right or to the left.
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Voluble.... That is, rolling wheels, galgal.
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In this vision appeared in the ayre as it vvere a man sitting in a throne of sapphire stone, ouer the image of Cherubs & foure wheeles vnder them.
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The strange forme of these foure payre of wheeles, signified the consonant agrement of the old and nevv Testament. S. Greg. ho. 6. in Ezech.
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They were readie to goe forward, backward, on the right hand, on the left, or to what part soeuer without turning about.
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It semeth euerie one had as it vvere foure faces, v. •t, al like mens faces but one more resembling a mans face then the other, one some what resembling an ore face (c. 1. here called the face of a cherish) another, the face of a lion, the other of an eagle.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.16
… his body is on earth, yet his soul mirrors forth the heavens. He sees, like Esaias, the Lord sitting upon a throne high and lifted up ; he sees, like Ezekiel, Him who is above the Cherubim
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St Jerome † AD 420 The Letters of St. Jerome 66.2
… A mother with such daughters wins for herself on earth all that Christ has promised to give in heaven. Then to complete the team—if I may so call it—of four saints turned out by a single family, and to match the women’s virtues by those of a man, the three have a fit companion in Pammachius who is a cherub such as Ezekiel describes,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… viii. 38, 39 .) What pinions doth not this discourse seem to thee to have? what eyes? (
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St Jerome † AD 420 The Letters of St. Jerome 108.12
… Here year by year a red heifer was burned as a holocaust to the Lord and its ashes were used to purify the children of Israel. Here also according to Ezekiel the Cherubim after leaving the temple founded the church of the Lord.
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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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1. LIKE THE APPEARANCE OF THE LIKENESS OF A THRONE, — supply, and God in human form was sitting on the throne, as he said in chapter 1, 26. Thus Polychronius, and it is clear from verse 2.
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2. AND HE SAID, — namely sitting upon the throne. Some think that Ezekiel here, and in chapters viii and ix, saw only the splendor in the throne; but in chapter 1, he saw a man sitting upon the throne. Yet that he also saw a man here is evident, because he saw in chapter viii, 2, just as in chapter 1, 27, the loins of one sitting, which are certainly those of a man. And why a throne? surely not that splendor might sit in it, but that a man might. I have explained the rest in chapter I. ENTER INTO THE MIDST OF THE WHEELS. — Note: In this chariot of God, it appears that the ark of the covenant was in the usual place; but before the ark, between two wheels, there was a censer signifying the altar of incense, and consequently this censer was between two Cherubim, because each wheel had its own Cherub, as I said in chapter I. God therefore commands here that fire be taken from his chariot, by which the city is to be burned; so that he might signify that the burning of the city is not to happen by chance, not by the counsel of men, but by the providence and decree of God. POUR OUT UPON THE CITY. — The Septuagint: scatter, disperse, so that after the slaughter of the citizens, of which the preceding chapter speaks, the whole city might be burned. For soon, as Polycarp says: "Wherever chance carried it, he disperses the fire, at the same time seizing all with calamity." Alcazar in the Apocalypse viii, 4, note 6, holds the contrary opinion (and St. Jerome hints at this here, although he himself persists in the former exposition of the burning), namely that after the punishment is completed, and all those not marked are slain, fire is sent, not to burn, but to purge and sanctify Jerusalem, just as Isaiah, chapter vi, was purged and sanctified by a burning coal; so that this fire is of charity and zeal, which Christ came to cast upon the earth, and wished to be kindled. Again, this fire of the coals from the altar is a symbol of religion, which after the unmarked are slain, and after the return from Babylon to Jerusalem, flourished again, under the leadership and priesthood of Ezra; who therefore seems to be here the man clothed in linen, pouring out these coals in Jerusalem. For repentance and religion of that city was the principal fruit which God obtained from its punishment. Yet from the following chapters as well as the preceding ones it is clear that all these things pertain to the calamities and burning of Jerusalem. The former exposition therefore is the truer. AND HE ENTERED, — namely that man clothed in linen, so that he might take fire from the censer: the same, namely the Angel, who marked and delivered the pious in the preceding chapter, verse 4; here he is commanded to punish the impious, by burning their impious city. For it is the office of Angels to execute the commands of God, both in punishing the wicked and in rewarding the good; nor is the piety and holiness of Angels thereby defiled. Whence this Angel, just as before, is clothed in linen and clean garments, because, as St. Bernard says in Psalm xc, sermon 8: "He will not defile his hands in the blood (of sinners), but will wash them: so that from where that one appears more bloodstained, from there this one appears more bright." And St. Gregory, XVIII Morals xiii: "In the blood of sinners dying," he says, "the just wash their hands: because while the punishment of those is beheld, the life of the beholder is cleansed." For men learn to beware of sins, which they see punished so severely by God and Angels. Hence allegorically, this Angel signifies Christ, who marks his own here with tau; but on the day of judgment, he will send the fire of hell upon the reprobate. This is therefore here an elegant symbol of the twofold advent of Christ, if one were to depict him bearing in one hand tau, or the cross, in the other fire: for the symbol of the first advent is the cross, of the second fire. Hence allegorically, this Angel signifies Christ, who marks his own here with tau; but on the day of judgment, he will send the fire of hell upon the reprobate. This is therefore here an elegant symbol of the twofold advent of Christ, if one were to depict him bearing in one hand tau, or the cross, in the other fire: for the symbol of the first advent is the cross, of the second fire.
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3. ON THE RIGHT. — Because, says St. Jerome, the right place befits God and angels; the left befits demons: and because on the right side of the temple was the candlestick with seven lamps burning, which signify truth and true faith, and God's religion about to migrate from the Jews to all nations, and to illuminate all. House — namely of God, that is, of the temple. By house therefore here, and in what follows, understand the temple. CLOUD. — You will ask, why did God appear everywhere in a cloud? — You will ask, why did God appear everywhere in a cloud? I answer, because a cloud is the greatest instrument of divine providence, governance, and punishment, as well as of reward. For first, from clouds God sends forth dew, rain, snow, hail, stones, thunder and lightning. In clouds also appears the most beautiful rainbow. Clouds therefore sometimes bring terror, sometimes bring joy. Secondly, with clouds God covers the heavens, and covers the sun, and tempers its heat; with the same He dissolves and mitigates the rigour of winter and frost. Again He irrigates the earth and all plants and makes them fertile, and nourishes and feeds the whole world. Thirdly, God has given to clouds a wonderful swiftness, so that they fly at once from one region to another. Fourthly, God draws clouds from the lowest ground, and raises them to the highest, as it were of the air, where no human force can reach to impede them. Fifthly, God drives clouds to all quarters of the world; now to the East, now to the West, now to the South, now to the North: and makes them now rain-bearing and fertile, now dry and barren. Deservedly therefore Moses said, Deuteronomy xxxiii, 26: "His magnificence shall run through the clouds." Hence also clouds in Scripture are said to be as it were the royal chariot of God. Psalm ciii, 3: "Thou makest a cloud thy ascent, who walkest upon the wing Wherefore in the Synagogue and Church first, in a pillar of cloud God went before the camp of the Hebrews, and led them safe into Chanaan. Secondly, when He gave the law on Sinai, He wrapped the whole summit of the mountain in a cloud, Exodus Thirdly, God appeared in smoke, so that when He gave the law on Sinai, the whole mountain appeared to burn and smoke, Exodus xix, 16. Thirdly, the tabernacle of Moses on the day it was completed, as also the temple of Solomon on the day of its dedication, He filled with a cloud. Fourthly, in a cloud God fought for His people against Pharaoh, placing Himself through a cloud between the Hebrews and the Egyptians, Exodus in a cloud God fought for His people against Pharaoh, placing Himself through a cloud between the Hebrews and the Egyptians, Exodus xiv, 20. Fifthly, in His cloud God showed His presence to the Hebrews, and in it spoke with Moses, so that from it the people might recognize and revere Moses as a heavenly legislator, Deuteronomy xiv, 20. Fifthly, in His cloud God showed His presence to the Hebrews, and in it spoke with Moses, so that from it the people might recognize and revere Moses as a heavenly legislator, Deuteronomy iv, 11. Sixthly, in the transfiguration of Christ: "A bright cloud overshadowed them," says Matthew cap. Ninthly, in the transfiguration of Christ, "a bright cloud overshadowed them," namely the Apostles, the three companions of Christ, Matthew Then finally because Christ ascended above the heavens of heavens to the East, and as if we still direct our desires of ascending thither, we turn thither, where heaven rises, says St. Here observe: God is accustomed to exhibit His presence in a cloud, and at the same time to hide and cover Himself with it, so as to indicate that His providence is most present, and at the same time most hidden. Thus Maternus Firmicus to Mavortius Lollianus: "To be hidden, he says, and concealed under many coverings the nature of divinity wished from the beginning, lest it be easy of access to all, nor lest the origin of His majesty be laid open to all." The proper significance of clouds therefore is the showing forth of divinity and providence as it were through a veil. Hence Christ in the transfiguration and ascension was covered with a cloud, and shall be covered in judgment; so as to signify that He is the supreme lord, moderator and judge of the world, which He shall reveal, and show to the whole world on the day of judgment. Hence the day of the cloud is called the day of vengeance, such as was this day of Ezekiel, and such as it shall be on the day of judgment, as appears from Joel ii, 2. See what is said cap. 1, 4. Allegorically, a cloud is a symbol of the humanity of Christ: for this conceals and veils His divinity. A cloud therefore signifies the supernatural, mysterious and divine providence of Christ, by which He rules the Church, and shines forth to it as a pillar of cloud and fire, illuminating at the same time, and protecting it, and leading it in right paths to heaven. Thus St. Jerome, Cyril, Isychius, Augustine, Gregory, Rupert, whom Alcazar cites and follows, Apocalypse cap. 1, 7, note 7. Symbolically, clouds are angels. For these are the instruments and executors of divine providence. Thus St. Dionysius, cap. xv of the Celestial Hierarchy. Tropologically, clouds are the Apostles and preachers of the Gospel on account of nine analogies. The first is, just as clouds lifted up from the earth and sea on high are driven by winds: so also the Apostles from the dust of earthly humility and from the sea of this world are lifted up by the grace of God, and are driven and impelled by the Spirit of God. Thus St. Jerome, Augustine and Gregory. Second, just as the pillar of cloud and fire shone before the Hebrews and led them into Chanaan: so preachers shine forth in the darkness of this world to the world, and lead men into heaven. Third, these clouds pour forth upon the people the dew and rain of heavenly doctrine, by which they enrich and make them fruitful. Thus St. Dionysius, cap. xv Cælest. Hierarch. Fourth, the glory of these clouds is the heavenly rainbow, that is the passion of Christ, I Corinth. ii, 2. 4. AND THE GLORY OF THE LORD WAS LIFTED UP. — That is, the glorious throne of God, which was upon the Cherubim, so that it might be signified through the face of the calf, that is through the labors of angels which they expend around us, so that they might turn us to penance, us through the intervention of penance, into certain Cherubim: because by coming to our senses we are led to true wisdom, by which we become more cautious henceforth. He therefore thinks that the Cherub here changed the calf-like face which it had in cap. [previous], because the mysteries of the Gospel, namely the Incarnation, the Trinity, the redemption of men, the Eucharist, etc., so open themselves, that yet at the same time they cover them as it were with clouds, and show themselves to be impenetrable to human reason; so that all may acknowledge that true is that saying of Solomon: "The Lord said that He would dwell in a cloud;" and that of Psalm xvii, 12: "He placed (the majesty of God) darkness as His hiding place." Eighth, clouds in themselves receive the brightness of the sun, and from above are very much illuminated, but they refract it, and transmit it tempered and accommodated to our sight to us: thus also do the Apostles and doctors and angels, says St. Dionysius, cap. xv Cælest. Hierarch. Finally, surrounded by the company of these clouds Christ will come to the final judgment "in His holy thousands," Deuter. xxxiii, 2. Thus Alcazar in the place cited a little before. Ninth, in the transfiguration of Christ, "a bright cloud overshadowed them," the Apostles namely, three companions of Christ, Matth. xvii, 5. For a bright cloud signifies the familiarity and favor of God toward Christians, and thence the prosperity and happiness of Christians; but a dark and gloomy cloud signifies the terrors and threats of God toward the Jews, and thence their plagues and adversities. Hence Thirdly, God appeared in smoke, as when He gave the law on Sinai, the whole mountain appeared to burn and smoke, Exod. xix, 18. This smoke was threatening of fire, and at the same time of the blinding of the Jews, if, as they did, they violated the law of God: for which reason the city and temple both by the Chaldeans, and afterwards by the Romans and Titus were burned, and reduced to smoke and ashes. Wherefore not rightly do some, as Forerius in Isaiah iv, 5, confound smoke with cloud, and think that smoke was the same as the cloud. Moreover that smoke was a symbol of the blinding of the Jews, and especially of the priests, is taught by St. Jerome, Cyril and the Greeks in that passage of Isaiah vi, 4: "And the house was filled with smoke." For a little afterwards vers. 10, follows: "Blind the heart of this people."
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4. AND THE GLORY OF THE LORD WAS LIFTED UP. — That is, the glorious throne of God, which was upon the Cherubim, was itself carried by them flying from the right corner of the vestibule of the sanctuary, where He had pronounced the sentence of slaughter and burning upon the city, to the eastern threshold of the house, that is, to the threshold of the inner court of the priests, which was filled from that place with a cloud: but the outer court was filled with the splendor of the glory of the Lord, which flowed from the bright and glorious cloud. Note: "The glory of the Lord," or God glorious, is called in the Scriptures in three ways, and is compared to three things. First, it is called light, as in 1 Timothy, chapter vi, 16: "Who dwelleth in light inaccessible, whom no man hath seen, nor can see." And Psalm ciii, 2: "Who art clothed with light as with a garment." For God in Himself, and by His own nature, is uncreated and immense light and brightness. Secondly, it is called darkness, cloud, mist, shadows. Some think that the very inaccessible light of God Himself, and the very splendor of divinity, is called darkness and cloud, because by this excessive light the eyes of mortals are dazzled, and no other cloud or darkness appeared to Moses and the Hebrews, except an immense light which struck and dazzled the eyes of those beholding it. Thus our Prado thinks here. Cajetan favors this, who expounds that passage in Acts i, 9: "A cloud received him out of their sight," of the excessive light which flowed from the body of the glorified Christ. Whence also some say that that, as it were, cloud drawn out in length, which makes the milky way in heaven, is nothing else than the brightness of many stars gathered together there. But the contrary is far more true, namely, that it was properly a cloud and darkness by which God exhibited Himself to Moses and the Hebrews. For although He Himself in His essence is wholly light, yet because the eyes of men cannot bear this light, nor comprehend it; hence He covers and clothes it with a cloud (whence Psalm xcvi, 2, and elsewhere it is said: "Clouds and darkness are round about him"); yet so that some rays of His light are diffused through the cloud and shine through, because through these God shows something of His brightness; and something far greater He veils and hides in the cloud. Moreover, in the old law He showed Himself to the Jews almost through a darker cloud: because that law, equally as the knowledge of God, was obscure to the Jews; and because that law was shadowy, and by terror forced the rude Jews to the observance of the divine law. But in the new law He shows Himself through a brighter cloud: for now the knowledge of God is clearer than of old; and the law of Christ is one of love, not of fear. said in chapter 1, 16. Whence rightly Alcazar in the Apocalypse, page 362, thus explains: One wheel was inserted into another at right angles like a colure. There were therefore in each wheel four joints, or semicircles: in each of which there was a single aspect, that is, four faces of the animals. Therefore the faces of the first joint, or first semicircle of all the wheels, were all of a calf; the second of a man, the third of a lion, the fourth of an eagle. Otherwise Prado: for he wishes these wheels to have been curule wheels, not colures; whence each had a double face, not a quadruple one, as common carriages have.
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5. The voice of God Almighty, — that is, as Symmachus and Theodotion render it, like the thunder of God. This voice of the wings signifies the migration of God and the angels from the temple. Whence under Titus, says Josephus, a voice was heard from the temple: Let us depart hence. For Almighty in Hebrew is שדי saddai, which signifies God, both as beneficent and powerful, and as a devastator (as He was here), as I said at Genesis xvii, 1.
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11. IN FOUR PARTS, — that is, sides or corners of the chariot, so that now to the right, now to the left, now backward, now forward they might move, as I said in chapter 1, 17. Otherwise Prado: In four, he says, parts, that is, corners, the wheels of the chariot revolved, that is, all the wheels, and the whole chariot revolved, and went whither the Cherubim went. But this is frigid. For who does not know that when the chariot is moved, all the wheels, parts and corners of the chariot are moved? They did not turn — to another direction, but the motion of the first wheel the others followed uniformly and constantly. they did not turn — to another direction, but the motion of the first wheel the others followed uniformly and constantly.
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12. BODY, — In Hebrew flesh, that is body, as if to say the whole body of the wheels, that is the wheels themselves entirely. NECKS. — In Hebrew 27. The king shall mourn. In Hebrew יתאבל iitabbal, that is he shall waste away with grief. Sanctuaries. That is the sanctuary, which had three parts, and as it were three sanctuaries, namely the court, the Holy Place, and the Holy of Holies. WINGS (that is circles, or wooden rims, which are to the wheel what wings are to a bird); AND CIRCLES, — that is iron rims, by which the wooden ones are strengthened. For he gave to the wheels the form of a flying creature, so as to indicate their great swiftness. All these things were full of eyes, that is with stars carved in relief, because they represented the heaven shining with stars. Whence also in chapter 1, 18, eyes are attributed not to Cherubim, but to wheels. Thus St. Jerome, Vatablus, Maldonatus and others. Secondly, Theodoret and Lyra understand all these things of the Cherubim themselves, and probably so. These therefore were full of eyes. For they signify the prelates and doctors of the Church, who as stars shall shine for all eternity. Thus also the chariot of wheels full of eyes signifies God's most watchful providence: and mystically the just, who shine as the brightness of the firmament. Thirdly, others, whom Maldonatus favors, attribute to the wheels the body and circles; but to the Cherubim the necks, hands and wings, so that here he expresses what in chapter I he passed over in silence, namely that all these things were full of eyes. This opinion seems very probable and fitting. First, because necks, hands and wings properly belong to Cherubim, not to wheels: and the Prophet speaks of Cherubim and wheels in a mixed and confused manner; because they were as it were one thing, just as a charioteer and chariot are as it were one thing in the act of driving: for the wheels followed the Cherubim in every direction as if they were their leaders, and as if they had been bound to them. Secondly, because the Cherubim of St. John, Apocalypse iv, 8, were full of eyes: and those are the same as those of Ezekiel. Thirdly, because it was fitting, both equally and more so, for the Cherubim, as leaders, to be full of eyes on all sides, than for the wheels: for these eyes signify that the angels, and especially the Cherubim, are most keen-sighted, most wise and most provident. Rightly does Andrew of Caesarea, on the Apocalypse IV: "By the multitude," he says, "of eyes is signified the wonderful power, with which the heavenly and blessed spirits are endowed, for drawing in the divinity" Fourth, because the Hebrew has word for word: And all their flesh, and their back, and their hands, and their wings, and the wheels were full of eyes round about the four wheels of them, namely of the Cherubim, as Vatablus, the Septuagint and others translate it. Which words plainly signify both that the Cherubim and the wheels were full of eyes; for flesh, that is body, back, hands and wings properly belong to the Cherubim; which things belong to the wheels only metaphorically, according to the sense given first: namely because the spirit of life was in the wheels, and consequently the wheels seemed to have flesh, that is body and members, which were as it were quickened by this spirit. Both therefore are true, and Scripture here signifies both, one of the Cherubim properly, the other of the wheels metaphorically. And for this reason our Translator rendered for wheel, circles: because the Hebrew אופנים ophannim properly signifies wheels, and consequently circles (which are as it were the outer wheels, or rims). Again for their he rendered, of them, because it was about wheels: and because the Hebrew ophannim, that is wheels, is both masculine as Cherubim is: therefore both, that is their, can be referred both to ophannim, that is wheels, and to Cherubim: for he dealt with both in the preceding verses, namely first with Cherubim, then with ophannim, that is with wheels: and therefore he asserts here of both, that they were full of eyes. When therefore our Translator renders: "All their body, and their necks, and their hands, and their feathers, and the circles were full of eyes," he seems to refer the first and last, that is body and circles, to the wheels, but the three middle ones, namely necks, hands and wings, to the Cherubim. For the pronoun their, when he says "their body," denotes wheels, not Cherubim; as is plain: although from the Hebrew, as I have said, body also, or as it is in Hebrew, flesh, properly refers to the Cherubim, metaphorically to the wheels, equally as necks, hands and wings. But circles pertain only to the wheels, because the Hebrew ophannim signifies only wheels or circles of wheels. Symbolically: "The wheels," says St. Jerome, "have necks, hands, and feathers, so that we may understand the efficacies of things in each, not images of members." These therefore signify the services owed by the wheels and by insensible creatures to God. For the neck serves the yoke, the hand serves the work, feathers serve flight, which are the most proper instruments for perfect obedience. Whence the wheels, which he first called אופנים ophannim, he here calls גלגל galgal, that is, rolling. There is given therefore here a schema of perfect obedience, which thus St. Jerome, have necks, hands, and feathers, so that we may understand the efficacies of things in each, not images of members." These therefore signify the services owed by the wheels and by insensible creatures to God. For the neck serves the yoke, the hand serves the work, feathers serve flight, which are the most proper instruments for perfect obedience. Whence the wheels, which he first called אופנים ophannim, he here calls גלגל galgal, that is, rolling. There is given therefore here a schema of perfect obedience, which thus St. Bernard depicts, tract. On Precepts and Dispensation: "The true obedient one does not delay the commandment, but immediately prepares his ears to hearing, his tongue to the voice, his feet to the journey, and gathers himself wholly within, so that he may accomplish the commandment of the one commanding."
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13. AND HE CALLED THESE WHEELS VOLUBLE. — God, the charioteer, or one of the Cherubim cried out: O galgal! that is, O wheels! namely, turn yourselves, or do this or that. For he passes over the form of the command given. Thus Vatablus. Secondly and more simply, as if to say: These wheels, which in Hebrew are properly called אופנים ophannim, God on account of their swiftness called גלגל galgal, that is, voluble. Whence the Septuagint retains the Hebrew word, and translates: God called Gelgel. Thus St. Jerome, the Chaldean and others. Again, voluble signifies that the wheels were huge: for the chariot was huge, as being God's. For large wheels are more voluble than small ones. Thus St. Jerome, the Chaldean and others. Again, voluble signifies that the wheels were huge: for the chariot was huge, as being God's. For large wheels are more voluble than small ones. Note: Wheels in Hebrew are called ophannim, which the Hebrews wish to be the name of certain angels, as Seraphim and Cherubim: whence they are full of eyes; and the spirit of life was in them. They were therefore intellectual substances near to God, as also the Cherubim. But they are not Thrones (because these are the throne of God: but ophannim carry the throne of God), but Principalities, says Prado. Yet this is symbolic, not literal. For according to the letter, ophannim signifies wheels; and that true and proper wheels are understood here is evident both from the fact that they were wheels of God's chariot, and from the fact that they are called voluble. Hence in Rome in small carriages they use huge wheels: for they find that horses labour less in drawing them, and through them can draw far greater burdens and weights than through small ones. These were invented by that great architect of the basilica of St. Peter (which is truly a marvel of the world), Michael, who from this was surnamed Bonarota. And the reason for this is clear. For larger wheels are more apt and suited to rotation, and therefore more capable of receiving the force and impulse of the thing drawing, than smaller ones. For they have more and larger hubs on the periphery, which by the impulse impressed upon them by the drawing force, all together powerfully impel and turn the axle; and therefore they turn and revolve it more easily than smaller ones. Thus I saw at Cologne on the Rhine huge wheels, in which one man walking and turning them by his walking, through ropes wound around the wheel, was lifting and drawing out huge wine carts from ships. The case is similar with the lever, which if it be long lifts a greater weight than if it be short. Again, if two carry a weight on a lever, he to whom the weight is nearer feels the burden more, because he sustains it on the shorter part of the lever, etc. Alexander Piccolomini beautifully demonstrates these things to the eye in his Mechanical Questions.
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14. IT HAD FOUR FACES, ONE — namely the animal, that is each Cherub. Thus the Septuagint. From the Hebrew also you may translate: It had four faces, one, namely each wheel. For it proceeded from the wheels: and I said that the wheels, equally as the Cherubim, had four faces in verse 10. And this is the reason why the first face is called Cherub, that is of an ox. For this is the first in the wheels, as I shall now say. ONE FACE, THE FACE OF A CHERUB, — that is of an ox, as the Arabic Antiochene version translates it. Allegorically, the first face and dignity of Christ is that, as an ox, a victim was immolated for men, and through this he became a Cherub, that is received a glorious name, equally as a body, so that he might be the redeemer of the world. St. Thomas Aquinas, when he was mocked by his fellow students on account of his modesty and constant silence, and was called a dumb ox, was defended by his teacher Albert the Great, and heard: "This dumb ox will soon give forth a voice which the whole world will hear." Thus it came to pass, when namely this ox, by laboring, teaching, writing, advanced to the glorious Cherub, the name of the angelic Doctor. Follow him, O Christian, O Religious, O doctor, O preacher! and you will become an angel, nay a Cherub and Seraph. Labor therefore makes oxen into angels and cherubim. Whence: Otherwise others: "In place of the face of a calf is put the face of a Cherub," says Antonius Fernandius, On the Visions of the Old Testament, vision XVI, section II, "because the Cherub at the ark was in appearance, not of a calf, but of an elegant boy; so that by the face of a calf, that is by the labors of the angels which they expend upon us, so that they may turn us to penance, through the intervention of penance, we are converted into certain Cherubim: because by coming to our senses we are led to true wisdom, by which we become more cautious henceforth." He therefore thinks that this Cherub changed the bovine face which it had in chapter 1, into that of a human boy: and thus R. David, and Pagninus in the Lexicon, interpret Cherub as boy, because it was in the appearance and face of a boy. But it is opposed by what follows: "And the second face, the face of a man." Therefore the first was not of a man, but of an ox. For these were the same faces here, as also the same Cherubim and the same chariot, which were in chapter 1. Therefore less probably Emmanuel Sa on the contrary thinks that the Cherubim changed their primary human face, which they had in chapter 1, here into a bovine face. For the second face is said here to have been of a man, not the first. Finally, that these were the same Cherubim here, and the same faces which were in chapter 1, is evident from verse 20: "It is, he says, the animal which I saw, etc. And I understood that they were Cherubim. Four faces to one, etc. The very faces which I had seen by the river Chobar." Allegorically, the first face and dignity of Christ is that, as an ox, a victim was immolated for men, and through this he became a Cherub, that is received a glorious name, equally as a body, so that he might be the redeemer of the world. St. Thomas Aquinas, when he was mocked by his fellow students on account of his modesty and constant silence, and was called a dumb ox, was defended by his teacher Albert the Great, and heard: "This dumb ox will soon give forth a voice which the whole world will hear." Thus it came to pass, when namely this ox, by laboring, teaching, writing, advanced to the glorious Cherub, the name of the angelic Doctor. Follow him, O Christian, O Religious, O doctor, O preacher! and you will become an angel, nay a Cherub and Seraph. Labor therefore makes oxen into angels and cherubim. U Tropologically, the ox is a symbol of labor. Hence Ovid paints the sheep and the symbol of the ox thus, in the fifth book of the Metamorphoses: What have oxen deserved, an animal without fraud or deceit, innocent, simple, born to endure labors to endure labors? Whence the Egyptians, as Pierius testifies in the Hieroglyphics, wishing to paint labor, painted the head of an ox; and the Romans were accustomed to wreathe it with garlands, clusters and wreaths (such as the crown or band which surrounded the laborious mass of Hadrian's here in Rome, which is now called the castle of St. Angel, fragments of which are still seen), so that they might signify the fruits and glories flowing from labor; namely that labors make Cherubim, that is the most noble and most glorious angels. This is accomplished especially by the labors of apostolic men, who drive the chariot of the Gospel and of the Church of Christ through the whole world. Thus Cla Thus Claudian in the Nuptials of Honorius: Hercules, he says, is celebrated by hard labors: He subdued the proud Centaurs: He took the spoil from the fierce lion; He dragged Cerberus with a triple chain; At last labor lifted heaven on his bent neck, and again the reward of the last labor merited heaven. Go now, brave men, where the lofty path of great example leads. Sallust in the Jugurtha: "I have often heard, he says, from holy men, that cleanliness befits women, labor befits men; it behooves good men to seek more glory than riches from theirs to be." Alexander the Great, seeing his men become more remiss after so many battles and indulge in luxury, reproved them moderately, saying: "Nothing is more servile than luxury; nothing more kingly than to labor." Thus Plutarch in his Life of Alexander. Arianus, book III of the History: "I," says he, "set no end to labors for a noble man, except the labors themselves, which lead to glory and honor." Democritus used to say that all labors are more pleasant than leisure, when those things follow which men labor for, or know they will obtain. Thus Stobaeus, sermon 29. When the same man was asked how the industrious differ from the idle: "As," said he, "the pious from the impious: namely by good hope. For those who exercise their body in labors hope for rich rewards of their labors; but the idle always look upon present poverty. Thus Maximus, sermon 32. Diogenes, as Laertius testifies, book VI, when someone urged him, now that he was old, to cease from labors: "What," said he, "if I were running in the stadium, ought I now, being near the goal, to stop running?" STOOD IN THE ENTRANCE OF THE GATE.—"Gate," namely of the court of the people. AND THE GLORY OF GOD (that is, the glorious throne of God) WAS UPON IT. more good with increase to work." Severus the Emperor, as Spartianus testifies, ordered a symbol to be given to the tribune: "Let us labor;" but Pertinax: "Let us serve as soldiers." Alphonsus, king of Aragon, to a certain old man excusing his drunkenness, saying that wine was milk for the aged, replied: "But honor is the food of kings, which the gods sell to men not through idleness or luxury, but through honest labors." Thus Panoramitanus in his Deeds. Florus had written these verses to Caesar about Hadrian: I do not wish to be Caesar, To walk among the Britons, To endure Scythian frosts. To which Caesar replied: I do not wish to be Florus, To walk through taverns, To hide in wine-shops, To endure full goblets. Thus Suetonius. Thus Suetonius. Excellently Philo, in the book On the Sacrifice of Abel: "Just as," says he, "all life with its actions depends on food; so all that is good in things depends on labor. For as food is related to life, so labor is to honor." Thus Vespasian, Masinissa king of the Numidians, Charlemagne, and Maximilian I the Emperor, devoted themselves to labors and propagated their empire. Laertius writes that Cleanthes the philosopher was called another Hercules, because he was most patient of all labors, so much so that at night he would draw water from a well to provide himself with food, whence he was also called φρεάντλης. The Brahmin philosophers would drive out boys without breakfast if ever they had done no work for their parents or their own necessary affairs. The Parthians, as Dionysius testifies, book On the Situation of the World, took care that no one, when day broke, would provide food for his children before they had undertaken running and javelin-throwing contests and were exhausted and soaked through with sweat. Some Indian rulers still observe this likewise, and therefore remain vigorous and endure to a long and final old age, as I have learned from the letters of our Fathers who work in the Indies. It is told of a rustic dying, who, calling his sons: "You," said he, "by living sparingly, I have hidden away whatever I could in my life, and you will be able to seek all of it in our vineyard." After the father died, the sons, thinking he had hidden a treasure in the vineyard, dug up the entire soil of the vineyard with mattocks, and found no treasure indeed; yet the earth, being worked by digging, produced vines bearing the most abundant fruit. These things the Gentiles say. What do Christians say here, what do they do? To whom for a small labour eternal rest and blessedness is promised, to whom the continual trumpet of the Apostle sounds: "The momentary and light tribulation of our sufferings worketh for us a weight of glory that is exceeding and eternal:" who behold the continual labours and fatigues of their leader Christ the Lord, undertaken for love of Him, and hear Him crying out: "I am poor, and in labours from my youth:" repay labour with labour, love with love: who daily read, hear and celebrate the harsh exercises of the Anchorites, the journeys and perils of the Apostles, the contests of Virgins, the vigils of Bishops, the struggles of Martyrs: who behold Laurentius, Stephen, Vincent, Hilary, Anthony, Agnes, Cecilia; who see Peter, Paul, Thomas, Andrew wrestling in this arena, leaping, conquering and triumphing: who contemplate God as the judge of contests, observing those who labour mightily in this brief stadium, and adorning and displaying to them immense prizes. What does not the love of God conquer, what does not the love of Christ conquer? Who shall separate us from the charity of Christ? Tribulation, or distress, or hunger, etc.? Who does not hunger for labours? Who does not thirst for the crosses of Christ for love, who knows who and how great God is, to whom we owe our life and all things; who knows how great is the love of Christ towards us, which drove and impelled Him to our flesh, the cross and most atrocious death? Most excellently St. Jerome, to Eustochium, On the Custody of Virgins: "This," he says, "is the only worthy recompense, when blood is compensated with blood (sweat with sweat, labour with labour); and redeemed by the blood of Christ, we willingly fall for our Redeemer. Which of the Saints was crowned without struggle?" And: "Let us love Christ, and always seek His embraces, and every difficulty will easily appear, we shall think all things that are long to be brief: and wounded by His dart, at every moment we shall say: Woe is me, that my sojourning is prolonged!" And St. Bernard to the Clergy, chapter thirty: "The sufferings," he says, "and labours of this time are not condign to the past guilt, which is remitted: not to the present grace of consolation, which is poured in: not to the future glory, which is promised." The same elsewhere gives both a goad and a sweetness of labour: "Where there is love," he says, "there is no labour, but savour:" whoever therefore feels labour, fails in love. So that you may not feel labour, love. For to the lover nothing is difficult, but he runs, flies, overcomes all difficulties. AND IN THE THIRD,—not animal, but in appearance, that is to say the third face was that of a lion. AND IN THE FOURTH,—that is the fourth was that of an eagle. face of a man: and in the third the face of a lion: and in the fourth the face of an eagle. 15. And the cherubim were lifted up: this is the living creature which I saw by the river Chobar.
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15. THE CHERUBIM WERE LIFTED UP—with wings, as if flying upward. THIS IS THE LIVING CREATURE. 20. This is the living creature which I saw under the God of Israel by the river Chobar: and I understood that they were cherubim. 21. Four faces to one, and four wings to one: and the likeness of a man's hand under their wings.
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16. AND WHEN THE CHERUBIM WENT, THE WHEELS WENT BESIDE THEM. — It signifies, first, that neither in kingdoms, nor in the Church, which is the chariot of God, do there occur movements, tumults, changes, alterations, without the providence of God and the angels. Thus the Scholiast. "Nothing," says St. Augustine, lib. III Trinit. IV, "is done visibly and sensibly, which is not from the inner, invisible and intelligible court of the supreme Emperor either commanded or permitted, according to the ineffable justice of rewards and punishments, of graces and retributions, in this most ample and immense commonwealth of all creation." Second, it signifies that if the Cherubim, that is the Prelates, go before by example the chariot, that is the faithful, they will soon follow: because the spirit of life, which stirs the Cherubim above the earth to fly, excites the wheels to follow most swiftly on the earth; but so that they scarcely touch the earth in a point. And if the Cherubim were wholly lifted up on high, the wheels were lifted up likewise, following them, as follows. This is what St. Peter prescribes to them in his first epistle, cap. v, 2: "Feed the flock of God that is among you, etc. Not as lording it over the clergy, but being made a pattern of the flock from the heart." AND IMPETUS. — In Hebrew it is אותם otam; the Septuagint, the same, for they translate: And the same (animals) according to their face walked. Others in Vatablus translate, their essence; St. Jerome, their sign. For אות ot in Hebrew signifies sign, as if to say, Their impetus, namely of the Cherubim, was a sign that they were borne before the face forward, and proceeded; not backward. This repeated so many times signifies allegorically God's chariot's constant decree of abandoning the Synagogue, and gradually migrating to the Church of the Gentiles. Tropologically, it signifies that the life of the Saints is to progress, not to go backward. For what else is it than a journey of those setting forth? than of those sailing? than of pilgrims? than of those running in the stadium? as the Apostle says I Corinth. ix, 24; Hebr. xii, 13; Philip. iii, 12. In which matter our leader Christ the Lord goes before us: who, as the Psalmist says Psalm. xviii, 6: "He hath exulted as a giant to run the way;" whose name therefore is: "Make haste to strip the spoils, hasten to seize the prey," Isaiah viii, 3. Thus Prado. Whence also St. Jerome: "The gaze," he says, "of the Cherubim, and their appetite is to forget the things that are behind and to stretch forth to the things that are ahead." Finally Christ, Matt. xi, 12: "The kingdom," he says, "of heaven suffereth violence, and the violent bear it away." Without therefore continual force thou shalt not ascend to heaven; heaven receives only the arduous, laborious, nay violent; for it is the house of the strong, it is the house of those who love labor. Labor therefore is the Cherub, which carried Elias in a fiery chariot, and will likewise carry us. Wherefore Abbot Athanasius in Sophronius in the Spiritual Meadow, cap. cxxx, hearing choirs praising God, and wishing to enter to them, heard from a Cherub, from an angel, that is: "No one negligent enters here; go, strive, despise the vanities of the world."
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18. THE GLORY OF THE LORD WENT FORTH FROM THE THRESHOLD OF THE TEMPLE, — that is from the threshold of the gate of the inner court of the priests. AND IT STOOD. — It is a Hebraism, that is standing upon the Cherubim. — It is a Hebraism, that is standing upon the Cherubim. For never did it depart from them, and from its throne. God therefore abandoned the temple, and the Jews in the time of Ezekiel for a time; and plainly and perpetually in the time of Christ, because the true religion and faith of God migrated to the Gentiles. ELEVATING. — Cherubim is masculine; but the Septuagint and the Greeks make it neuter. — Cherubim is masculine; but the Septuagint and the Greeks make it neuter. St. Jerome follows these, translating, elevating, and St. Paul Hebr. ix, 5; for animals are understood. For he says of them: "It is the animal itself." IT STOOD IN THE ENTRANCE OF THE GATE. — "Gate," namely of the court of the people. AND THE GLORY OF GOD (that is the glorious throne of God) WAS OVER IT. 4. AND THE GLORY OF THE LORD WAS LIFTED UP. — That is the glorious throne of God, which was upon the Cherubim, themselves flying across
10:20
20. THIS IS THE LIVING CREATURE, WHICH I SAW UNDER THE GOD OF ISRAEL, — namely under the image of amber, which represented God, and sat upon the throne, which was above the firmament, and hung over the heads of the Cherubim, cap. 1, 26. BECAUSE THEY WERE CHERUBIM, — that is, because they were like the Cherubim of our temple, which all the Hebrews, especially the priests, such as I Ezekiel am, know. 1, 26. BECAUSE THEY WERE CHERUBIM, — that is, because they were like the Cherubim of our temple, which all the Hebrews, especially the priests, such as I Ezekiel am, know.
10:21
21. AND THE LIKENESS OF A MAN'S HAND UNDER THEIR WINGS. — Hands signify execution, wings swiftness. The hand therefore here not yet drawn forth, but still under the feathers as if hidden, is as a sword within its sheath; so that the threat is indeed silent, but one which has wings, for the swift and certain execution of vengeance, destruction and burning of Jerusalem.
10:22
22. THEIR GAZE. — As if to say, By their very gaze and eyes they penetrated each one, hastening forward.
Machine translation from the Latin, not reviewed.
10:9
… 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" and cites …
10:17
… Its door had no leaves (I Kings 6, 3; II Kings 11, 10). The courts were two (II Kings 21, 5; 23, 12; II Chron. 33, 5). The outer court (ibid. 4, 9; cf. Ezek. 10, 17) was a square, enclosed by a wall and paved with stones. …
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.