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
sant'Ireneo di Lione † 202 d.C. 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
Origene † 254 d.C. 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.’
san Basilio † 379 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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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san Gregorio Nazianzeno † 389 d.C. 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
san Girolamo † 420 d.C. 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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san Cirillo di Gerusalemme † 386 d.C. 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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san Girolamo † 420 d.C. 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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Antipapa Novaziano † 258 d.C. 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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san Girolamo † 420 d.C. 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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san Girolamo † 420 d.C. 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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san Cirillo di Gerusalemme † 386 d.C. 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
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.21
162. But as the prophet saw a wheel running within a wheel
san Girolamo † 420 d.C. 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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san Girolamo † 420 d.C. 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,
papa san Gregorio I Magno † 604 d.C. 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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Giovanni Cassiano † 435 d.C. 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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san Girolamo † 420 d.C. 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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san Gregorio Taumaturgo † 270 d.C. 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.”
san Girolamo † 420 d.C. 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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san Giovanni Crisostomo † 407 d.C. 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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Origene † 254 d.C. 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,’”
san Cirillo di Gerusalemme † 386 d.C. 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. ET FACTUM EST. — Conjunctio et, ait S. Gregorius hic Homil. 1, et S. Augustinus in Psalm. IV, connectit exteriora Prophetae verba cum interiori ejus visione. Prius ergo interius viderat vel audierat quaedam a Deo in mente, quae silentio praeterit, et conjungit cum aliis quae postea vidit et audivit, quae hic enarrat, per conjunctionem et. Sed simplicius et solidius S. Augustinus ibidem, Origenes, Maldonatus et alii hic observant vocem et pleonastice adjici ex usu Hebraeo, ideoque redundare et superfluum esse. Hebraei enim vav, id est et, ponunt in initio libri vel narrationis, ut patet in libro Exodi, Levitici, Numerorum, Josue, Judicum et Regum, qui omnes incipiunt a vav, id est et. Vatablus notat vav, in principio librorum positum, solum convertere futurum tempus in praeteritum. IN TRIGESIMO ANNO — vitae Ezechielis, ait Origenes, Hom. 1, S. Gregorius, Hom. 2, et Torniellus in Chronol. Verum hoc rejicit S. Hieronymus: Prophetae enim non solent in publicis scriptis annos consignare a numero propriae vitae, vel alterius privatae personae. Secundo, in anno 30 ab ultimo jubilaeo, ait S. Hieronymus et R. David. Tertio, in anno 30 ab anno 18 Josiae, quo inventus est liber legis et solemne Pascha celebratum; ita et Jonathan Chaldaeus Paraphrastes, ut dicunt Maldonatus et Theodoretus, praenuntiata est captivitas Babylonica (de hac enim hic agitur), IV Reg. XXII, 16, his verbis: Ecce ego inducam mala super locum istum, etc., universa verba legis quae legit rex Juda; ab hoc enim anno 18 Josiae ad annum 5 captivitatis Joachin sunt precise anni 30. Rursum, quidam insignis Chronologus hunc putat esse annum 30 regni Astyagis, avi Cyri. Quarto et certius, noster Prado: In trigesimo, inquit, anno a quo Nabopolassar coepit regnare, pater Nabuchodonosoris et Chaldaicae monarchiae conditor. Ab anno enim primo Nabopolassaris, auctoritate publica inita est aera, a qua Babylonii suos annos numerabant, et documenta publica consignabant. Sicut Daniel, Esdras et Nehemias res suas consignant per annos Cyri, Darii et Artaxerxis, regum Persarum, quia inter eos vivebant et iis erant subjecti: ita et Ezechiel sua oracula per initium regni Chaldaici consignat, quia inter Chaldaeos vivebat et cum omnibus Judaeis, ipsaque Judaea, iis erat subjectus. IN QUARTO mense. Ita Septuaginta; quod enim nos exprimimus praeponendo vocem mensis, dicentes in quarto mense, Hebraeus exprimit subintelligendo mensem. JUXTA FLUVIUM CHOBAR. — Chobar est Euphrates (hic enim fluvius Babylonem alluit, in qua captivus tenebatur Ezechiel), uti notat Lyranus. Vel potius, Chobar est fluvius vel canalis prope Babylonem, uti tenent Chaldaeus, Theodoretus, Maldonatus et alii. Simili modo, cum Christus baptizaretur, aperti sunt coeli, Matth. III, 16, et Stephano martyrium subeunti, Actor. VII, 55. APERTI SUNT COELI — id est, coelum, vel potius aether, visus est mihi dividi et aperiri, rima in eo apparente, per quam videre potui quae superne erant in firmamento et in empyreo, sicut qui per fenestram inspicit in cubiculum regis videt magnificentiam intus contentam. ET VIDI — visione imaginaria et mentali: si quis ulterius contendat eum oculis corporeis haec vidisse, non multum reluctabor. VISIONES DEI — id est, mirandas, magnificas, divinas visiones. Sic cedri Dei, montes Dei, ob excellentiam sic dicuntur. Quaeris cur Ezechiel et Daniel suas visiones et divina mysteria prope aquas viderint. R. Solomon et R. David respondent Shekinam, id est divinam praesentiam et revelationem, non venire super tristem, sed tantum super laetum: hinc Ezechiel habitabat juxta fluvium, ut loci amoenitas eum exhilararet ad divinas visiones recipiendas. Apollinaris causam dat mysticam: Quia, inquit, Spiritus Sanctus, qui instruit Prophetas, comparatur aquae, ut Joan. 7:38: Flumina de ventre ejus fluent aquae vivae. Symbolice, fluvius nihil aliud est quam magna vis aquae fluentis, qua significatur prophetiae vim, divinam gratiam et revelationem instar fluvii a Deo in Prophetas fluere.
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2. IN QUINTA — supple DIE. IPSE EST ANNUS QUINTUS TRANSMIGRATIONIS REGIS JOACHIN. — Joachin hic idem est ac Jechonias, id est filius Joakim, qui a Nabuchodonosore in Babylonem abductus est, una cum Ezechiele. Vide dicta in Prooemio.
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3. FACTUM EST VERBUM. — Quod antea visionem vocavit, hic verbum vocat, scilicet oraculum et prophetiam continentem tum visa tum verba. AD EZECHIELEM — id est, ad me. Est enallage personae, de se enim in tertia persona loquitur. FILIUM BUZI — id est, filium contemptus: talis enim est Ezechiel, qui significat robur Dei. Quem enim mundus contemnit, Deus roborat. Allegorice, S. Gregorius, Hom. 2: Ezechiel, inquit, id est Christus, qui est robur Dei, filius est Buzi: quia a viris contemptus est, juxta Isaiam 53:3. ET FACTA EST SUPER EUM IBI MANUS DOMINI. — Manus, id est potentia, efficacia, impulsus, et virtus potens, scilicet spiritus propheticus, qui movebat Prophetam ad prophetandum.
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4. ET ECCE — res miranda. VENTUS TURBINIS — ventus turbulentus, qui vocatur tornado. Hinc Theodotion vertit: turbo venti. NUBES MAGNA — quasi vehiculum Dei: vel potius magna quia obscura et gravida pluvia, grandine et tempestate. ET IGNIS INVOLVENS. — Vatablus vertit: Ignis reciprocans sese, quasi dicat: haec nubes erat ignea, et ignis videbatur sese in se revolvere et intra nubem convolvere. ET SPLENDOR IN CIRCUITU EJUS — scilicet, nubis. Circa ignem enim non poterat non esse splendor, quasi nubes nimbo lucis cingeretur. ET DE MEDIO EJUS — Non nubis, ut tenet Chaldaeus, sed ignis, ut patet ex Hebraeo — apparuit QUASI SPECIES ELECTRI, id est, de medio ignis.
De natura electri Quaeris quid sit electrum. Respondeo: Hebraice est chasmal, quod nusquam reperitur nisi in Ezechiele. Recentiores Rabbini interpretantur celeriter loquens, sed probabilius vox denotat metallum aurei aspectus. Primo ergo, Antonius Nebrissensis in Quinquagena cap. XVIII, et multi alii putant electrum esse id quod vulgo succinum vocatur — illud aureum, pellucidum, odoratum. Secundo, Plinius, lib. XXXIII, cap. IV, et post eum S. Gregorius et noster Alcazar in Apocal. cap. IV, 3, nota 4, putant electrum esse mixturam auri et argenti, quod erat metallum pretiosissimum apud antiquos. Tertio, Origenes, S. Hieronymus, Theodoretus post S. Dionysium in cap. XV Coelestis Hierarchiae, Prado et alii communiter tenent electrum hic esse orichalcum, id est aes aureum sive aurichalcum — metallum quod igneo aureo colore fulget. Haec opinio est probabilissima, quia: primo, hoc electrum erat in medio ignis et ipsum erat igneum; secundo, comparatur aeri candenti vers. 7; tertio, species Dei visa est Ezechieli esse ex orichalco, id est aere aureo; quarto, quia Hebraeum chasmal videtur derivari a radice significante metallum lucidum rubeo-aurei coloris.
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5. ET IN MEDIO EJUS (scilicet, ignis modo dicti, emergebat) SIMILITUDO QUATUOR ANIMALIUM. — Chaldaeus vertit: quatuor animalia. Hebraei ea vocant Chayoth, id est viventia, quia videbantur plena vita, vigore et agilitate. Haec quatuor animalia sunt quatuor Cherubim, uti ipse Ezechiel declarat cap. 10. ET HIC ASPECTUS EORUM — SIMILITUDO HOMINIS IN EIS — id est, forma eorum generalis erat humana, cum additis tamen: alis, multiplicibus faciebus, et pedibus vitulinis.
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6. QUATUOR FACIES UNI. — Quaestio est: quot facies habebat unumquodque ex his quatuor animalibus? Primo, Chaldaeus Paraphrastes et quidam alii putant unumquodque animal habuisse tantum unam faciem — unum hominis, alterum leonis, tertium bovis, quartum aquilae — sed singula dici habere quatuor facies, quia singula habebant quatuor aspectus vel latera. Sed communis et vera sententia, quam tenent Origenes, S. Hieronymus, S. Gregorius, Theodoretus, Maldonatus, Prado et alii, est quod unumquodque animal genuinos habebat quatuor distinctas facies: faciem hominis ante, leonis a dextris, bovis a sinistris, et aquilae supra vel retro. Probant hoc, primo, quia vers. 10 expresse describit has quatuor facies ut singulorum; secundo, quia cap. 10 Ezechiel dicit: Quatuor facies habebat unum et deinde singillatim eas recenset; tertio, quia quatuor facies in unoquoque animali aptum symbolismum perfectae harmoniae et universalitatis in Dei providentia creat. ET QUATUOR PENNAE UNI. — Singula Cherubim habebant quatuor pennas: duae sursum extentae et junctae pennis Cherubim vicini, et duae corpus inferne tegentes.
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7. PEDES EORUM (id est, tibiae et crura, uti vertunt Septuaginta) PEDES RECTI — id est, crura eorum erant recta et erecta, non in genu inflexa sicut humana, sed perpendicularia instar columnarum. ET PLANTA PEDIS EORUM QUASI PLANTA PEDIS VITULI — id est, rotunda et indivisa, sicut ungula vituli. Symbolice ergo, angeli habent pedes rectos triplici de causa. Prima est quod non incerto vagabantur, sed recta ibant quo Deus dirigebat. Secunda, quod firmiter et immobiliter in veritate stabant. Tertia, quod cum constantia et perseverantia procedebant. Tropologice, S. Gregorius, Hom. 3: Sancti, inquit, habent pedes rectos, quia egressus et opera eorum recta ad Deum diriguntur. ET SCINTILLAE QUASI ASPECTUS AERIS CANDENTIS. — Ita et Chaldaeus et Septuaginta vertunt. Scintillae denotant pulchritudinem, vigorem et celeritatem angelorum eorumque operationum. Hi pedes symbolice denotant Angelos et Apostolos, de quibus dicitur: Quam speciosi pedes evangelizantium pacem, annuntiantium bona! Rom. 10:15.
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8. ET MANUS HOMINIS SUB PENNIS EORUM IN QUATUOR PARTIBUS. — Habebant brachia quatuor faciebus respondentia, sub pennis abscondita. Manus significant efficaciam et operationem eorum, absconditam et invisibilem sub pennis, ait Theodoretus. Sicut praedicator habet linguam, et sub ea manum, significando quod ad efficaciam sermonis, quod quis dicit et urget, factis implendum est. ET FACIES ET PENNAS PER QUATUOR PARTES HABEBANT — id est, facies et pennae in omnibus quatuor lateribus uniuscujusque animalis dispositae erant.
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9. JUNCTAEQUE ERANT PENNAE EORUM ALTERIUS AD ALTERUM. — Animalia erant sibi invicem contigua, et penna unius tangebat pennam alterius, significando eorum unionem et concordiam. Haec junctura significabat tum unionem, tum aequalem et uniformem motum eorum, scilicet uno et eodem Dei impulsu omnia simul in eandem partem moveri. Tropologice, S. Gregorius, Hom. 7: Quod, inquit, in Ezechiele penna dicitur, in Petro (I Epist., cap. IV) charitas vocatur. Charitas enim nos invicem jungit sicut pennae Cherubim. NON REVERTEBANTUR CUM AMBULARENT — id est, non retrocedebant, sed semper cum curru suo procedebant. Ibant quocumque spiritus dirigebat, sine deviatione vel recessu.
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10. ET SIMILITUDO VULTUS EORUM: FACIES HOMINIS. — Hinc quidam Hebraei, uti testantur Vatablus et Maldonatus, putant singula habuisse tantum unam faciem, scilicet humanam; sed praecedenti versui expresse quatuor facies assignantur. Facies humana erat principalis, ante posita. ET FACIES LEONIS A DEXTRIS IPSORUM QUATUOR — juba leonis in dextro humero uniuscujusque animalis apparebat. ET FACIES BOVIS A SINISTRIS IPSORUM QUATUOR — lineamenta bovis in sinistro latere apparebant. ET FACIES AQUILAE DESUPER IPSORUM QUATUOR. — Vox desuper significat vel retro (cum Hebraeum facies significare possit partem visibilem), vel littere supra, capiti imposita instar cristae in galea. Symbolice, quatuor facies, omnibus et singulis eaedem, significant mirabilem harmoniam et consensum horum quatuor animalium in repraesentandis multiplicibus attributis Dei ejusque providentiae.
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11. FACIES EORUM — Supple: tales erant, et eo modo dispositae quo dictum est. Hactenus de faciebus. Ita Vatablus. ET PENNAE EORUM EXTENTAE DESUPER — sursum versus coelum tendentes, vi gratiae et divini Spiritus eas impellentis. DUAE PENNAE SINGULORUM JUNGEBANTUR — non pennis alterius Cherubim, sed inter se, quasi dicat: duae pennae uniuscujusque animalis sursum extensae et elevatae, apicibus se mutuo tangebant. Tropologice, S. Gregorius, Hom. 4: Quatuor sunt virtutes, inquit, quae omne animal pennatum a terrenis elevant: prudentia, fortitudo, temperantia et justitia. ET DUAE TEGEBANT CORPORA EORUM — aliae duae pennae deorsum pendebant ad tegendum et velandum partes inferiores, significantes modestiam et humilitatem.
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12. ET UNUMQUODQUE CORAM FACIE SUA AMBULABAT — quia quatuor facies habebant, ait Theodoretus, versus quatuor regiones mundi: quocumque currus movebatur, una facies semper directe ante prospiciebat. UBI ERAT IMPETUS — id est, Deus tanquam auriga, loco flagelli et habenorum, imprimebat animalibus spiritum, id est interiorem impulsum et vim, qua ea dirigebat et agebat quocumque volebat. Obtemperabant statim et perfecte. Tropologice, S. Gregorius, Hom. 4: Significatur, inquit, quod omnis intentio et omnis contemplatio sanctorum recta ad Deum dirigitur, sine deviatione vel deflexione.
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13. ASPECTUS EORUM QUASI CARBONUM IGNIS ARDENTIUM, ET QUASI ASPECTUS LAMPADARUM. ET IN MEDIO ANIMALIUM SPLENDOR IGNIS. — Inter quatuor animalia ardebat ignis, quasi focus vel caminus in medio currus positus. Ex hoc igne fulgura in omnes partes erumpebant. Tropologice, S. Gregorius, Hom. 5: Quia, inquit, sancti homines juxta se positos ad amorem patriae coelestis ardore propriae charitatis accendunt. HAEC ERAT VISIO DISCURRENS — id est, splendor ignis videbatur discurrere in medio animalium, et ex hoc igne fulgura egrediebantur.
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14. IBANT ET REVERTEBANTUR — non retrorsum, hoc enim prioribus versibus negatum est — sed prosiliendo et revertendo incredibili celeritate, sicut fulgur per coelum coruscat et reverti videtur. IN SIMILITUDINEM FULGURIS — id est, Cherubim non tantum carbonibus, sed fulgurantibus coruscationibus similes erant, summa celeritate et splendore se moventes. Tropologice, S. Gregorius, Hom. 5: Impetus spiritus, inquit, electos ad charitatem, humilitatem, contemplationem, et omnem virtutem impellit.
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15. CUMQUE ASPICEREM ANIMALIA, APPARUIT ROTA UNA SUPER TERRAM JUXTA ANIMALIA, HABENS QUATUOR FACIES — id est, unaquaeque rota erat juxta unumquodque animal; hae enim quatuor rotae erant similes in omnibus, et instar unius rotae in aspectu. Super terram — non terram quam hic calcamus, sed ei similem in coelo Ezechieli per visionem ostensam. Habens quatuor facies — Vatablus vertit: Secundum quadruplicem formam facierum suarum, id est, ad quatuor angulos currus stabant quatuor rotae, quatuor animalibus respondentes. Tertio, melius ex Hebraeo vertere possis: secundum quatuor facies ejus, scilicet animalis, quasi dicat: unaquaeque rota habebat quatuor radios vel partes, quatuor faciebus animalis sui respondentes. Nota: Animalia habebant rotas sub se; quia rotae terram tangebant, animalia vero super eas stabant, firmamentum, thronum et Deum pennis suis ferentia.
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16. ET ASPECTUS ROTARUM, ET OPUS EARUM, QUASI VISIO MARIS — id est, erat coloris marini et caerulei. Hebraice est quasi aspectus Tharsis, vel lapidis Tharsis, id est chrysolithi vel berilli, qui coloris marini viridis vel aureo-caerulei est. Porro, hae rotae, mari similes, significant res creatas speciem maris habere: quia sunt vastae, profundae, mutabiles, et plenae occultis mirabilibus, in quibus providentia et gubernatio Dei maxime resplendet. UNA SIMILITUDO IPSARUM QUATUOR — quasi dicat: aspectus, figura, dimensio et color uniuscujusque rotae eadem erat, denotans uniformitatem gubernationis Dei. QUASI SIT ROTA IN MEDIO ROTAE. — Id est, quasi esset circulus secans circulum in sphaera ad angulos rectos, ita ut unaquaeque rota quadruplicem viam haberet, in quamcumque e quatuor directionibus moveri valens sine conversione. Haec est communissima interpretatio: rota erat globus vel sphaera formata a duobus circulis se ad angulos rectos secantibus. Symbolice, haec rota intra rotam est, primo, circulatio rerum sublunarium et terrestrium, quae circumdatur et gubernatur a coelesti circulatione; secundo, occulta Dei consilia intra ejus providentiam visibilem; tertio, Novum Testamentum intra Vetus.
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17. PER QUATUOR PARTES EARUM EUNTES IBANT — quasi dicat: Hae rotae ibant in quatuor directiones — nunc dextrorsum, nunc sinistrorsum, nunc ante, nunc retro — quia sphaericae erant et in quamcumque partem volvi poterant. ET NON REVERTEBANTUR — id est, non revolvebantur retrorsum vel in recessum, sed directe procedebant quocumque spiritus eas agebat.
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18. ET STATURA QUOQUE ERAT ROTIS. — Hebraice: habebant orbes, sive circulos, et tantam altitudinem ut timorem et admirationem incuterent aspicientibus. Tropologice, S. Gregorius, Hom. 6: Scriptura Sacra, inquit, staturam habet, quia mores ad rectitudinem dirigit. ET TOTUM CORPUS OCULIS PLENUM — id est, pulcherrimis oculatis maculis, oculis pavonis caudae similibus. Symbolice, rotae oculatae maculis ornatae sunt coeli stellis splendidissimis, quasi oculis pulcherrimis, ornati. Quot stellas in coelo noctu vides, tot et longe pluribus angelorum oculis Deus omnia perlustra et gubernat. Mystice, hi oculi sunt symbolum circumspectionis et vigilantiae, quae in curru providentiae Dei agendo adesse debet. Tropologice, significatur rectorem debere esse vigilantissimum, ut omnia perspiciat et percipiat.
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19. CUMQUE AMBULARENT ANIMALIA, AMBULABANT PARITER ET ROTAE JUXTA EA — quasi dicat: Rotae aequaliter currebant ad cursum animalium, sive sursum sive deorsum, ut divinus currus in perfecta coordinatione moveretur.
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20. QUOCUMQUE IBAT SPIRITUS, ILLUC ET ROTAE PARITER ELEVABANTUR, SEQUENTES EUM. — De animalibus enim dixit vers. 12: Ubi erat impetus spiritus, illuc gradiebantur. Ita Maldonatus. Rotae obtemperabant eidem divino impulsui ac animalia.
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21. QUIA SPIRITUS VITAE ERAT IN ROTIS — quasi dicat: Quocumque spiritus animalium impellebat animalia, spiritus rotarum impellebat aequaliter rotas, quia unus et idem spiritus vitae animabat tum animalia tum rotas. Symbolice significatur, ait Polychronius, coelos, et omnia et tempora, quasi spiritum et vitam habentia, gubernationi Dei sine resistentia obtemperare.
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22. SIMILITUDO SUPER CAPITA ANIMALIUM FIRMAMENTI, QUASI ASPECTUS CRYSTALLI HORRIBILIS — quasi dicat: Super capita Cherubim vidi firmamentum — id est, coelum sphaericum extensum, pellucidum et fulgens, quasi crystalli excellentissimi horrendae pulchritudinis. Nota: Horribile, id est terribile, sumitur per metalepsin pro re miranda et stupenda. Nota secundo: Quia haec animalia et rotae videbantur esse in terra — in ea enim stabant animalia et rotae — supra capita vero eorum erat firmamentum, et supra firmamentum thronus Dei, tota structura repraesentabat microcosmon: terram infra, coelum supra, et Deum super omnia regnantem.
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23. PENNAE EORUM RECTAE ALTERIUS AD ALTERUM. — Hebraice issah el achotah, id est mulier ad sororem suam, id est unaquaeque ad proximam. Non significat duas pennas unius animalis inter se junctas esse (hoc enim dictum est vers. 11), sed pennam unius animalis junctam fuisse pennae vicini animalis, formando continuum tegumentum. UNUMQUODQUE DUABUS ALIS VELABAT CORPUS SUUM — ex Hebraeo patet, unumquodque animal habuisse duas pennas corpus inferne tegentes.
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24. AUDIEBAM SONUM ALARUM, QUASI SONUM AQUARUM MULTARUM. — Cherubim duplicem habebant motum. Primo, volabant ut aves, cum vi spiritus in altum elevabantur; secundo, ambulabant super terram. Volando, alae eorum ingentem sonum edebant, quasi fragorem aquarum multarum, vel vocem Dei Omnipotentis, vel tumultum exercitus. CUMQUE STARENT, DEMITTEBANTUR PENNAE EORUM — a motu et percussione, quasi dicat: Cum stabant, tunc alae eorum silebant et quiescebant.
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25. CUM FIERET VOX — de super firmamento. Hoc notat promptam obedientiam angelorum ad nutum Dei in omnibus, ait Theodoretus, quasi dicat: Cum Deus, tanquam auriga, eis imperabat ut subsisterent, statim stabant et pennas in reverente silentio demittebant.
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26. SIMILITUDO THRONI. — Haec est hysterologia, sive ordo inversus. Verba enim transponenda et ordinanda sunt sic: Super firmamentum erat similitudo throni, quasi aspectus lapidis sapphiri; et super similitudinem throni similitudo quasi aspectus hominis desuper. QUASI ASPECTUS HOMINIS — quasi dicat: Visus sum mihi videre hominem, quasi regem, in hoc throno. Ad hanc figuram hominis alludit S. Joannes in Apoc. 4:3. An Deus steterit vel sederit in hoc throno, non exprimit Propheta. Quidam putant stetisse: primo, quia hic est gestus imperantis et minantis; secundo, quia Deus se ad bellum parabat. Alii probabilius dicunt sedisse, nam thronus sessionem implicat, et rex in throno suo sedet ad judicandum. Hinc pulchre et devote S. Bernardus, Serm. 23 in Cantica, ait: O vere locus quietis in quo Deus non quasi stans vel transiens cernitur, sed quasi sedens. Non descendit, sed permanens in eo, levi tantum umbra te obumbrat ad concipiendum Christum.
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27. ET VIDI QUASI SPECIEM ELECTRI. — De electro vide dicta vers. 4. Ex Hebraeo Vatablus clare sic vertit: Et vidi quasi colorem electri, quasi speciem ignis intrinsecus ejus per circuitum; a lumbis ejus et desuper et a lumbis ejus usque deorsum. Secundo, S. Gregorius et Maldonatus sic vertunt et explicant: A lumbis sursum, imago apparebat esse electrina; a lumbis deorsum, tota erat ignea — pars superior significando Dei naturam intrinsecam misericordiae et bonitatis, pars inferior opera extrinseca justitiae et vindictae. Simile erat aenigma Demetrii Phalerei: Vidi, inquit, virum ex igne aereo, conglutinaniem aliquid mortuo.
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28. VELUT ASPECTUM ARCUS — quasi dicat: Ignis et splendor qui infra lumbos apparebat, similis erat colori qui in arcu pluvio apparet. Sic et S. Joannes, Apoc. 4:3, vidit Deum iride amictum: Et iris erat in circuitu sedis. Symbolice, electrum est excellentissima Christi humanitas; ignis, Ejus divinitas; iris, gloria gratiae et misericordiae Christi, per quam reconciliat mundum Deo, sicut iris post diluvium signum fuit reconciliationis.
Summa visionis Hic ergo est conceptus visionis, ac simul epitome totius capitis. Ante imaginationem Ezechielis repraesentatus est currus quatuor animalium vel Cherubinorum, singulorum quatuor faciebus — hominis, leonis, bovis et aquilae — et quatuor pennis, rectis cruribus cum pedibus vitulinis stantium, instar carbonum ardentium et instar fulguris coruscantium, cum manibus sub pennis se moventium. Movebantur ut unum, sonum edentes quasi aquarum multarum, quasi exercituum in bello conflictantium, vel maris ad saxa illisi, vel tonitru. Singula quoque habebant manus proprias. Singula stabant ad unum laterum currus. Super ea erat firmamentum crystalli horribilis; super illud, thronus sapphirinus; et super thronum, figura hominis — forma humana electri accensi et fulgentis, iride amicta. Nota primo: Haec visio similis erat, et repraesentabat, Cherubim tum tabernaculi Mosis tum templi Salomonis. Salomon enim, ut testatur I Paral. XXVIII, 18, fabricavit currum Cherubinorum extendentium alas et tegentium Arcam Foederis. Porro caminus ignis quem Ezechiel vidit in curru inter quatuor animalia, repraesentabat altare thymiamatis in tabernaculo et templo, quod stabat ante Arcam inter Cherubim. Insuper quod hi Cherubim Ezechielis similes essent Salomonis et Mosis, patet ex eo quod omnes vocarentur Cherubim, omnes eandem haberent functionem throno Dei assistendi, et omnes cum Arca associarentur. Differebant tamen aliquibus in rebus: primo, quod ad Arcam duo tantum essent Cherubim, hic vero ad rotas quatuor; secundo, quod Cherubim Mosis duas tantum pennas haberent, hi vero quatuor.
Cum aliis visionibus comparatio Secundo, haec visio Cherubinorum in Ezechiele similis est visioni Seraphim in Isaia, cap. 6. Utraque enim coelestia entia throno Dei assistentia erant, utraque pennas habebant, et utraque Deum laudabant. Seraphim tamen sex pennas habebant, Cherubim vero quatuor. Et S. Dionysius in Coelesti Hierarchia, et post eum tota Ecclesia, primum ordinem angelorum Seraphim, secundum Cherubim ponit. Tertio, haec visio similis est, et fere eadem, ac visio S. Joannis, Apoc. cap. IV, vers. 7, ubi vidit quatuor animalia circa thronum: leonem, vitulum, hominem, et aquilam volantem. Quarto, eadem visio similis est visioni Danielis, cap. 7, ubi vidit Deum tanquam judicem in throno posito super rotas ignis ardentis. Quinto, simili modo per totam Scripturam Deus praesentatur quasi eques, vel auriga, currum Cherubinorum equitans, ut in Psalm. 18:10 et 2 Sam. 22:11. Denique Poetae, haec aemulantes, Jovem, Apollinem, Mercurium, etc., in pennato et divino curru per coelos ferri finxerunt et depinxerunt. Hactenus de litterali superficie et specie visionis; nunc ejus significationem scrutemur.
Quaestio 1: Quid significent ventus, turbo et ignis? Respondeo: Significant magnam vim, id est magnam calamitatem, Judaeis aliisque gentibus ab Aquilone imminere — scilicet invasionem Chaldaicam sub Nabuchodonosore. Nubes magna significat immensum exercitum Nabuchodonosoris; de eo enim Jeremias dixit cap. 4, vers. 13: Ecce quasi nubes ascendet. Ignis involvens significat, primo, iram et indignationem Dei, quae mox per Chaldaeos in Judaeos effundenda erat; secundo, combustionem Jerusalem et templi. Haec tempestas Deo attribuitur, quia Deus eam per Chaldaeos effecit. Splendor ergo in circuitu significat quod etiam in ira, justitia Dei gloria et splendore fulget. Hic ergo currus Dei tempestate involutus venit ab Aquilone; quia Deum iratum in Hebraeos portat, a parte Babylonis ruentem, quae ad Aquilonem Jerusalem sita est. Allegorice, S. Gregorius, Hom. 2, haec refert ad diem judicii, cum Christus veniet in nube splendida cum virtute et gloria magna.
Quaestio 2: Quid significet currus Cherubinorum? Primo, S. Justinus, Quaest. 44 ad Orthodoxos, et Sixtus Senensis, Bibliotheca lib. 1, tenent hunc currum repraesentare septem principales angelos qui throno Dei assistunt. Secundo, Origenes tenet hunc currum esse quatuor regiones mundi: hae habent quatuor facies, id est quatuor elementa — ignem, aerem, aquam, terram. Tertio, idem Origenes et Gregorius Nazianzenus, Orat. 47, tenent quatuor animalia esse quatuor Evangelia. Quarto, Apollinaris et Polychronius in Catena tenent hunc currum Cherubinorum esse angelicas Dei acies — ipsos angelos qui Dei providentiae ministrant et ejus mandata exsequuntur. Quinto, Lyra tenet currum esse quatuor monarchias — Babylonicam, Persicam, Graecam et Romanam. Sexto, Hebraei dicunt: Currus est quadratura castrorum Israel in deserto, quae quatuor divisiones sub quatuor vexillis habebat: leonem (Juda), bovem (Ephraim), hominem (Ruben), et aquilam (Dan). Septimo, de Castro tenet hoc quadriforme animal significare statum Judaicum sub quadruplici aspectu: regalitate (leo), sacerdotio (bos), prophetia (aquila), et plebe (homo). Octavo, Irenaeus, lib. 3, cap. 11, per ea intelligit quatuor foedera Dei: primum cum Adam, secundum cum Noe, tertium cum Mose, quartum cum Christo. Nono, S. Hieronymus per haec quatuor intelligit omnes creaturas, tum coelestes tum terrestres. Dico ergo hunc currum Cherubinorum esse symbolum gloriae Dei, ut dicitur cap. 10 — id est, universalis providentiae et gubernationis Dei super omnia. Dei autem providentia quatuor habet facies: est enim fortis, ut leo; velox et penetrans, ut aquila; mitis et rationalis, ut homo; patiens et laboriosa, ut bos. Secundo, ad litteram hic est currus gloriae, id est belli, victoriae et triumphi, quem Deus de hostibus suis retulit. Vidit ergo Ezechiel Deum iratum in Hebraeos, quasi igneo curru bellico vectum, ad puniendos et conterendos Hebraeos aliasque gentes per Chaldaeos. Tertio, hic currus praefigurabat quatuor monarchias: Babylonicam (leo), Persicam (aquila), Graecam (homo), et Romanam (bos). Deus omnibus quatuor usus est tanquam instrumentis providentiae suae. Allegorice, hic currus est symbolum belli et triumphi Filii hominis — id est Christi — contra Satanam, peccatum et mortem. Quatuor Evangelistae sunt quatuor Cherubim Christi Evangelium ad quatuor orbis plagas portantes: Euntes docete omnes gentes — quasi dicat: Agite currum Evangelii et gloriae Meae.
Quaestio 3: Cur Cherubim habeant quatuor facies? Respondeo: quia per eas significant quatuor insignia et stemmata Domini et Regis sui — id est Dei. Facies ergo quatuor animalium sunt symbola quatuor primariarum virtutum et donorum Dei. Leo enim est symbolum potentiae regiae et magnanimitatis; aquila, vigilantiae et providentiae perspicacis; bos, patientiae et sacrificii; homo, sapientiae et misericordiae. Deus autem est potentissimus, vigilantissimus et providentissimus, et maxime timendus: quocirca ejus hieroglyphicum est combinatio omnium quatuor. Secundo, quatenus Deus est Redemptor Israel, hae quatuor facies Cherubinorum sunt hieroglyphicum belli, vindictae et judicii ejus contra hostes populi sui. Tertio, proprie et genuine hic, quatenus Deus est Bellator et Vindex, et Destructor Jerusalem, quatuor habet facies significantes multiplicia instrumenta et modos suae punitionis. Allegorice, haec stemmata Filio hominis — id est Christo — conveniunt. Christus enim in Incarnatione se exhibuit ut homo; in sacrificio Crucis, ut bos; in Resurrectione, ut leo; in Ascensione, ut aquila. Quod non revertebantur, denotat constantiam Christi in opere redemptionis nostrae. Aspectus quasi carbonum ignis ardentium significat ardentem charitatem Christi, qua Sese pro nobis morti tradidit. Hinc S. Irenaeus, et post eum S. Athanasius, Augustinus, Hieronymus, Ambrosius, Gregorius, et communiter Patres, in his quatuor animalibus vident quatuor Evangelistas: Matthaeum (homo), Marcum (leo), Lucam (bos), Joannem (aquila). Habebant manus hominis sub pennis, quia opera evangelica in humilitate et occultation peracta sunt. Tropologice, hae quatuor facies sunt quatuor stemmata Ecclesiae. Huic enim, tanquam suo regno, Christus Rex commisit leonis fortitudinem, aquilae contemplationem, bovis laboriosum servitium, et hominis sapientiam. Anagogice, haec quatuor sunt stemmata Ecclesiae Triumphantis et regni coelestis, ubi Deus proprie regnat in curru beatorum.
Quaestio 4: Quid significent rotae? Respondeo: Sicut currus significat Dei majestatem, providentiam, regnum et gloriam, ita rotae significant aeternam Dei gubernationem et cyclos dispensationis ejus — volventis omnia in suis cursibus ordinatis. Ad litteram ergo, prima facies in rotis est aquilae, quae a terra in coelum, quasi ad Deum altissime evolat; secunda est leonis, significans regiam potestatem; tertia est bovis, significans patientem laborem; quarta est hominis, significans sapientiam et rationalitatem. Nota: Ad motum Cherubim — id est angelorum praesidum — moventur rotae et currus — id est, totus ordo creatus gubernationi Dei angelicae respondet. Tropologice, primo, hae rotae significant omnia regna, omnesque creaturas a Deo rotari, volvi et gubernari. Secundo, nos quasi rotas esse in manu Dei, ideoque debere nos sinere ab eo regi et rotari. Tertio, debere nos in omnibus ejus impulsum et spiritus impetum sequi; tunc enim a via aberrare non possumus. Anagogice, sicut hic currus Dei triumphalis repraesentat Ecclesiam Beatorum triumphantem in coelis, ita rotae repraesentant aeternam et incessantem motionem laudis et amoris in regno coelesti.
Quaestio 5: Quid significent solium, firmamentum, arca et arula? Respondeo: Solium significat, primo, divinam majestatem et celsitudinem; secundo, regiam ejus dignitatem; tertio, perennitatem et stabilitatem ejus in gubernando. Caminus ignis, sive prunarium plaustro vectum, est altare thymiamatis; et allegorice sacrificium incruentum Eucharistiae, in quo Christus quotidie Patri offertur. Symbolice, Tertullianus, vel potius Novatianus, lib. De Trinitate, cap. VIII: In hoc curru, inquit, id est in hac visibili creatione, Deus veluti auriga regit et gubernat omnia.
Quaestio 6: Quid significet species hominis in solio? Respondeo: Electrum hoc sive aurichalcum, quia praestantissimum est, fulgidissimum, durissimum et sonantissimum, significat divinam naturam in summa ejus perfectione. Misericordiae recordabitur, Habac. III, 2. Electrum enim cum vim habeat paleas attrahendi et alliciendi, est symbolum misericordiae. Sic et Origenes hic, homil. 1: Auriga, inquit, quatuor animalium non totus est igneus, sed pube tenus, et exinde usque ad summum electri fulgore rutilat: non solum enim tormenta habet Deus, sed sunt in eo etiam refrigeria; punit peccatores, sed per ea ministeria quae deorsum sunt. Secundo, iris sub pedibus Dei significat, primo, varietatem et pulchritudinem tum providentiae Dei, tum creaturarum ejus. Iris enim, quia speciem habet arcus, symbolum est judicii et vindictae: caeruleus ejus color notat judicium aquae, jam factum per diluvium; rubicundus notat judicium ignis quo in fine cremandus est mundus. Tertio, iris significat vindictam hanc mixtam esse clementia et misericordia, sicut iris signum fuit foederis cum Noe, Genes. IX, 13. Allegorice, electrum hoc ignitum est Christus — puta humanitas divinitati unita et per eam quasi ignita. Sicut enim haec species electro et igne constabat, ita Christus constat humanitate et divinitate. Unde Hebraeum chasmal, id est electrum, si per anastrophen retrogrado ordine legas, idem est quod lammasiach, id est Messias, sive Christus. Ita Cabalistae. Humanitas ejus ad gloriam majestatis excrevit, divinitas a sui fulgoris potentia humanis se oculis temperavit, et quasi electrum in igne, Deus factus est homo in persecutione. Rursum, S. Gregorius, hom. 7: A lumbis sursum, inquit, id est ante incarnationem, ignis erat in Judaea tantum intrinsecus, et non splendebat, quia Spiritus Sanctus in multis partibus Judaeam repleverat, sed ad notitiam gentium non perveniebat: a lumbis vero et deorsum, ignis in circuitu splendet, quia post incarnationem longe lateque Spiritus Sancti gratia diffusa est. Per lumbos enim propago mortalitatis signatur. De lumbis enim Abrahae orta est virgo Maria, in cujus utero Dei Filius incarnatus est, ex qua incarnatione universo mundo innotuit Deus. Tropologice, electrum ignitum sunt Sancti, in camino tribulationis et charitatis, ac praesertim martyrii, probati, excocti et electi. Hi enim Deo sunt selecti, daemonibus terribiles, aliis suo exemplo et fulgore admirabiles. De quibus dicitur Sap. III, 6: Tanquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos. Hi sunt supra lumbos, ait S. Hieronymus, ubi sensus et ratio versantur, ideoque non indigent exteriori igne et flammis, sed pretiosissimo metallo et purissimo. Qui vero a lumbis deorsum sunt, ubi coitus et generatio, ubi incentiva vitiorum, indigent purgatione flammarum, ut purgati habeant iridis similitudinem. Hi ergo tribulatione fiunt divini, et quasi dii sedentes in throno Dei, superiores mundo. Cherubim et Angeli eos stipant, eosque quasi victores triumphali et igneo curru, quasi novos Elias, rapiunt et deducunt in coelum. Rursum, aes ignitum est vita praedicantium sonans et ardens, uti docet S. Gregorius dicens: Aes candens dicitur, quia vita praedicantium sonat et ardet: ardet desiderio, sonat verbo. Mystice, S. Bernardus, homil. De duobus discipulis euntibus in Emmaus, per scintillas quas electrum hoc proficit, accipit radium jubilationis, qui ex fervida contemplatione, quasi ex igne, in mente resultat et quasi scintillat: Hic, inquit, est ille radius suavissimus contemplationis, quo anima per cincinnum capitis elevatur, cum meditatione exardescente, et oratione scintillante nascitur in corde jubilus quidam, scilicet mellifluus cordis risus, quem nemo scit nisi qui sentit, nec etiam ipse qui sentit, quia cito pertransit. Felix hora, sed brevis mora, quia factum est silentium in coelo quasi media hora. Norunt experti quae dico, qui haec experientia suavitatis intimae didicerunt: quia cum in fervore orationis admisceatur ardor meditationis, erumpit ille contemplationis radius de medio earum, quasi species electri, hoc est de medio ignis, et scintillae quasi aeris candentis, suspiria scilicet conscientiae jubilantis.
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… Kēbhār). - Fiume del « paese dei Caldei », sulla cui riva sorse la località detta Tēl-ʿĀbhibh (« colle delle spighe »), dove fu installata la prima deportazione di Ebrei (597 a. C.), tra i quali vi fu anche Ezechiele (Ez. 1, 1-3; 3, 15, ecc.). È con sicurezza identificato con il Naru kabaru (« canale grande »), canale navigabile che attraversava Nippur (l'odierna Niffer) a sud-est della città di Babilonia.
Dal 603 al 581 a. C. (specialmente nel 587, quando cadde Gerusalemme) Nabuchodonosor II deportò in Babilonia molti abitanti del regno di Giuda con i profeti Daniele, Ezechiele ed il re Iechonia (II Reg. 23, 24-25, 21; Dan. 1, 1; Ez. 1, 1-3).
basso corso del medesimo Eufrate, presso Babilonia, dove esso si congiunge con il Tigri, mentre poi di nuovo i due fiumi si separano mediante canali, di cui due sarebbero appunto il Phison e il Gehon: cf. nēhar kēbhār di Ez. 1, 1 (F. Delitzsch e S. Theis). 2) Staccandosi dal bacino mesopotamico, gli antichi, poco conoscitori di geografia, parlavano di Eufrate, Tigri, Gange e Nilo (Flavio Giuseppe, Antiq. …
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… una specie di persecuzione e come un vizio familiare presso i magnati e gli uomini politici (Expos. in Ps. 59). S. Gregorio M. paragona l'adulatore allo scorpione, che, apparentemente pacifico nelle mosse del corpo, punge poi con la coda (Expos. in Ez. 1, 2).
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… Jahweh parla, chi non profetizza? »; Ezechiele ripetutamente l'esprime: « La mano del Signore venne su di me e mi fu rivolta la sua parola » (Ez. 1,3; 3,22 ecc.). …
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… Suoi modelli sono principalmente gli ultimi Profeti: Ezechiele (la visione di sfondo è in Ez. 1, 4-28; cf. Is. 6, 1-4; 24, 23) e Daniele (Dan. 7-12), seguiti
VISIONE (FENOMENO MISTICO INTELLETTUALE)
… Diconsi immaginative le v. che si formano nella fantasia; si vedono cioè « mentalmente », come vide Ezechiele quattro esseri con la faccia d'uomo, di leone, di toro e d'aquila (Ez. 1, 4-28). La visione immaginativa si può avere durante il sogno (come Giacobbe e s. Giuseppe). …
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… 236-40); cf. Epistola Apostolorum capp. 13-14. Nell'Apoc. d'Abrana, 11, Jaoel, l'angelo «della manifestazione» (= della Presenza) è descritto in modo simile al «Figlio d'uomo» di Apoc. 1, 12-16; ha potere perfino sui «quattro animali» del trono divino (cf. Ez. 1, 5-26). Unico è ancora, e con riflessi messianici, il Metatron, tema principale del I, III di Enoch (ed. da H. Odeberg, 1928); è il «Principe della Presenza», è il vicario di Dio; ma è rimosso …
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… Ma categorie ben distinte sono i Serafim (v.), i Cherubim (v.) e gli Ophāmim (Enoch 61, 10) o «Ruote» (Ez. 1, 15-21; 10, 9-17) che circondano il trono di Dio (cf. Apoc. 4, 6-8). S. Vittorino di Pettau (sec. iv) identifica gli a. coi «sette spiriti che assistono al trono di Dio» e cita Tob. 12, 15; …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.