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1 Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. 2 In the fifth day of the month, which was the fifth year of king Jehoiachin's captivity, 3 The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him. 4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. 5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. 6 And every one had four faces, and every one had four wings. 7 And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. 8 And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. 9 Their wings were joined one to another; they turned not when they went; they went every one straight forward. 10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. 11 Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies. 12 And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. 13 As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. 14 And the living creatures ran and returned as the appearance of a flash of lightning. 15 Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. 16 The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. 17 When they went, they went upon their four sides: and they turned not when they went. 18 As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. 19 And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. 20 Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 21 When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. 22 And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. 23 And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. 24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. 25 And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. 26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. 27 And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. 28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake.
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[AD 253] Origen of Alexandria on Ezekiel 1:1
It was not enough for one heaven to be opened; a greater number was opened, so that the angels descended not from one, but from all the heavens on those who were to be saved.

Source: HOMILIES ON EZEKIEL 1:7
[AD 379] Basil of Caesarea on Ezekiel 1:1
We believe that the Spirit is present everywhere, while the rest of the bodiless powers are circumscribed by place.

Source: ON THE HOLY SPIRIT 23:54
[AD 390] Gregory of Nazianzus on Ezekiel 1:1
What would you say of Isaiah or Ezekiel, who was an eyewitness of very great mysteries, and of the other prophets: for one of these saw the Lord of Sabaoth sitting on the throne of glory and encircled and praised by the six-winged seraphim, and was himself purged by the live coal and equipped for his prophetic office; and the other describes the cherubic chariot of God, and the throne on them, and the firmament over it, and him that showed himself in the firmament, and voices and forces and deeds. And whether this was an appearance by day, only visible to saints, or an unerring vision of the night, or an impression on the mind holding converse with the future as if it were the present or some other ineffable form of prophecy, I cannot say; the God of the prophets knows, and they know who are thus inspired.

Source: ON THEOLOGY, THEOLOGICAL ORATION 2(28).19
[AD 420] Jerome on Ezekiel 1:1
[Daniel 10:4] "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ezekiel 1:1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matthew 3:1-17). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 420] Jerome on Ezekiel 1:1
The Prophet Ezekiel was led captive with Joachin king of Judah to Babylon, and he prophesied there to those who were captives with him, to those repenting that they had willingly handed over the prophecy of Jeremiah to enemies, and yet saw the city Jerusalem to stand, which he had predicted would fall. And in his thirtieth year of age, and in the fifth year of the captivity, he began to speak to his fellow captives. And at the same time, though later, this one in Chaldea and Jeremiah in Judea prophesied. His style is neither greatly eloquent nor excessively rustic, but properly proportioned between both. And he was a priest, as also was Jeremiah, the beginning and ending of the book being wrapped in great obscurities. But also the common edition of him does not differ much from the Hebrew one. Because of that I greatly wonder what was the cause, that when we have the same translators in all the books, in some they translated the same things, in others, different things. Therefore, read this also according to our translation because, by being written in words with spaces, it gives a clearer meaning to readers. And if my friends also mock this, say to them that no one restrains them from writing. But I do not respect him who follows them, which is more clearly said in Greek, as they are called insult-swallowers (φαγολοιδοροι).
[AD 420] Jerome on Ezekiel 1:1
Truly our Lord and Savior Jesus Christ is prefigured, who came to baptism at the age of thirty years, which in a man is the perfect age.

Source: COMMENTARY ON EZEKIEL 1:1.1
[AD 420] Jerome on Ezekiel 1:1
You must understand that the heavens were opened not by the firmament being divided but by the faith of the believer, for the one to whom these things are heavenly is the one to whom mysteries are disclosed. At the baptism of the Savior, when the Holy Spirit descended on him in the form of a dove, we read that “the heavens were opened.”

Source: COMMENTARY ON EZEKIEL 1:1.1-2
[AD 420] Jerome on Ezekiel 1:1
(Chapter 1, Verse 1) And it came to pass in the thirtieth year, in the fourth month, on the fifth day of the month. The thirtieth year is not, as many think, the age of the prophet, nor the Year of Jubilee, which is the year of remission; but from the twelfth year of King Josiah of Judah, when the book of Deuteronomy was found in the temple of God, until the fifth year of the captivity of Joachin, also known as Jeconiah, when he was led with his mother to Babylon, along with Daniel and the three young men, and Ezekiel (who was among the first captives of the tribe of Judah) when the wrath of God was poured out on Jerusalem (2 Kings 22; 2 Chronicles 34; 2 Kings 24). But according to the mystical interpretation, the Lord and Savior is prefigured, who came to baptism at the age of thirty (Luke 3), which is the age of perfection in man. Therefore, in the book of Numbers, according to the Hebrews and not as contained in the Septuagint, the priests begin to minister in the tabernacle at the age of thirty and not at the age of twenty-five (Numbers 4). In this sign, Joseph also preceded when he distributed grain to the hungry people in Egypt (Genesis 41), and John the Baptist came to the banks of the Jordan and preached the baptism of repentance (Luke 3). And what is written, in the fourth, the sentence is pending, it is understood in the month. For immediately it follows, in the fifth month. And to make it more clear, they added Seventy before.

Source: Commentary on Ezekiel
[AD 458] Theodoret of Cyrus on Ezekiel 1:1
He said that the heavens were open, not in reality or in deed but through spiritual contemplation.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 604] Gregory the Dialogist on Ezekiel 1:1
The statement that he received the spirit of prophecy in the thirtieth year indicates to us a point for consideration, namely, that the speech of teaching does not agree with the exercise of reason, except in ripe age.

Source: HOMILIES ON EZEKIEL 1:2.3
[AD 253] Origen of Alexandria on Ezekiel 1:2-3
If you want to understand that this word is said about the Savior, do not hold back. The allegory has its own meaning as well, in this way: the Word of God comes to us as he who was born of the virgin, that is, man; as the Word who lives always in the Father.

Source: HOMILIES ON EZEKIEL 1:10
[AD 407] John Chrysostom on Ezekiel 1:2-3
Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult.

Source: AGAINST THE ANOMOEANS 3:25
[AD 420] Jerome on Ezekiel 1:2-3
The Holy Spirit descended on Christ and remained; he descends on people, assuredly, but does not remain. Furthermore, in the scroll of Ezekiel, who is properly a type of the Savior—no other prophet, I mean of the major prophets, is called, “Son of man”; the title is given strictly to Ezekiel.

Source: HOMILIES ON MARK 75 (Mk 1:1-12)
[AD 420] Jerome on Ezekiel 1:2-3
To both Daniel and Ezekiel who were in Babylon by the river, the sacraments of the future were unfolded, I mean in the purest of waters, so that the power of baptism could be shown.

Source: COMMENTARY ON EZEKIEL 1:1.3
[AD 420] Jerome on Ezekiel 1:2-3
So that we can discern and understand the visions of God, it is necessary for us to have the hand and strength of God on us.

Source: COMMENTARY ON EZEKIEL 1:1.3
[AD 420] Jerome on Ezekiel 1:2
(Verse 2) While I was among the captives by the river Chebar, the heavens were opened, and I saw visions of God in the fifth month: it was the fifth year of the exile of King Joachin. As the captive people sat by the rivers of Babylon, David prophesied in the spirit: By the rivers of Babylon, there we sat down and wept (Psalm 137). Now, Chebar, either it is the name of the river, or certainly, according to its interpretation, which is translated as "grave," it signifies the Tigris and Euphrates, as well as all the great and weighty rivers that are said to be in the land of the Chaldeans. And understand that the heavens are open not by the division of the firmament, but by the faith of the believer, because the celestial mysteries are revealed to them. Hence, in the baptism of the Savior, when the Holy Spirit descended upon him in the form of a dove, we read of the heavens being opened (Matthew 3), and through their opening, the visions of God are revealed. Not just one vision, but multiple visions, as the Lord says through the Prophet: 'I will multiply visions and as a likeness, I have been made in the hands of the prophets' (Hosea 12:10). These are the visions that the entire prophecy of Ezekiel weaves together. According to the Hebrews and other interpreters, the migration is called Joachin and not captivity, as the LXX translated. For he was not captured when the city was conquered, but by his own will, he was taken to Babylon. Therefore, let the first migration be called Joachin, that is, Jechoniah: but let the second or final captivity be called Zedekiah.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:2-3
The hand or arm of the Lord signifies the Son, for by him all things were made.

Source: HOMILIES ON EZEKIEL 1:2.7
[AD 420] Jerome on Ezekiel 1:3
(Verse 3) The word of the Lord came to Ezekiel, son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar. And to Daniel and Ezekiel, who were in Babylon by the rivers, the mysteries of things to come are revealed upon the waters, indeed in the purest waters, so that the power of baptism may be shown. Otherwise, even the apostle Paul, when he was baptized by Ananias in the Lord, having his eyes covered with scales, was freed from blindness (Acts 9). And in Genesis, the first creatures that lived came forth from the waters. It should also be understood that in the thirtieth year of his age the Lord came to baptism: in the fourth month, which is called January among us, and is at the beginning of the year, except for the month of Nisan, the month of the new moon, in which the Passover is celebrated. Among Oriental peoples, after the gathering of crops and the pressing of grapes, when tithes were brought to the temple, October was the first month, and January the fourth. But he adds the fifth day of the month, to signify baptism, in which the heavens were opened to Christ, and the day of Epiphany is venerable until now, not as some suppose, the birthday in the flesh, for he was hidden at that time and did not appear. This is suitable for this time, when it was said: This is my beloved Son, in whom I am well pleased (Matthew 3:17). Furthermore, Buzi is translated into our language, despised and rejected: Ezekiel, strengthened by God. What is thus joined to the Lord, that we may say the Creator of the world, who is the Father of the Savior, is despised and rejected by all heretics, who do not accept the old Testament. It is not surprising that the Lord is the strength of God, since He is the power and wisdom of God Himself.

And the hand of the Lord came upon him there. LXX: And the hand of the Lord came upon me. In order to see the visions of God and understand them, we need the hand and strength of God upon us (1 Corinthians 1). With that hand and arm, the people of Israel were led out of Egypt; even the Magi understood a part of that power, saying: This is the finger of God (Exodus 8). And the Savior in the Gospel said: But if I cast out demons by the finger of God (Matthew 12:28). For it is written in another Gospel: If I cast out demons by the Spirit of God (Luke 11:20).

Source: Commentary on Ezekiel
[AD 253] Origen of Alexandria on Ezekiel 1:4
When you have been purified by the sweeping wind, to the extent that it has swept away every evil from you and everything of evil character in your soul, then you will begin to benefit from the great cloud that envelopes the sweeping wind.

Source: HOMILIES ON EZEKIEL 1:12
[AD 420] Jerome on Ezekiel 1:4-28
[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 420] Jerome on Ezekiel 1:4
So that the exiled people can be comforted and the purpose of God revealed, the prophet saw a very great vision. As far as its interpretation is concerned, all the synagogues of the Jews are silent beyond what a person can say.

Source: COMMENTARY ON EZEKIEL 1:1.4
[AD 420] Jerome on Ezekiel 1:4
The Savior said that he had come to send fire on earth, and he wanted it to burn in us and in all believers.

Source: COMMENTARY ON EZEKIEL 1:1.4
[AD 420] Jerome on Ezekiel 1:4
In the middle of the fire or the torments of God is the likeness of amber, which is more precious than gold or silver, and after judgment and torments, which seem awkward and hard to those who suffer them, a flash of lightning more precious than amber appears, while all things are steered by the providence of God and what is considered punishment is in fact a medicine.

Source: COMMENTARY ON EZEKIEL 1:1.4
[AD 420] Jerome on Ezekiel 1:4
(Verse 4) And I saw, and behold, a whirlwind wind was coming from the north, and a great cloud, and a rolling fire, and brightness around it. And within it was something like the appearance of electric sparks, that is, from within the fire. LXX: And I saw, and behold, a spirit was coming from the north, carrying (or lifting) a great cloud within it, and a shining fire, and brightness around it. And within it was a vision like electric sparks within fire, and brightness within it. In the consolation of the migrating people, and in the revelation of God's sentence, the prophet sees the greatest vision. By its interpretation, all the synagogues of the Jews are rendered speechless, beyond those who say that it is beyond human, and they attempt something about this and about the building of the temple, which is written at the end of this prophecy. However, we, comparing spiritual things with spiritual things, according to the measure of our small intellect, can more suspect than explain. We will believe kind and faithful readers, seeking forgiveness, that they may favor our audacity, or rather the measure of our faith, rather than be angry. First of all, it must be known that the term spiritus, which we have interpreted as 'wind' in accordance with Aquila, and as 'blast' and 'stormy wind' in accordance with Symmachus and Theodotion, can be understood by others as coming from a favorable direction and by others as coming from an unfavorable direction. The Hebrew word Rua, depending on the quality of the places, can be understood as 'spirit,' 'soul,' or 'wind.' 'Spirit' as in: 'Send forth your spirit and they shall be created' (Ps. 103, 30). Soul: His spirit will go forth and return to its own land (Ps. 144:4). Wind: You will break the ships of Tarshish with a violent wind (Ps. 47:8). And elsewhere: Fire and brimstone, and a spirit of storms, is the portion of their cup (Ps. 11:7). Those who study the wind and the breath of the storm understand this: the anger and fury of God coming from the north, that is, from Nebuchadnezzar, and that Jerusalem will be captured after six years of this vision. This is the vision of the fifth year of the reign of King Joachin, who was the fifth king of Jerusalem during the reign of Sedeciah. We read that after six years, in the eleventh year of his reign, when the city was captured, he was taken to Babylon. It is revealed to those who dwell near the river Chobar and who willingly submitted themselves to the king that they have done well to obey God's judgment. In a short time, both the province of Judaea and the city of Jerusalem are to be captured. And when a great cloud is described, let us understand that it brings rains of destruction upon Judea, and showers of collisions. And the wrapped fire shows the future punishments and the evils of captivity. And the splendor around it signifies the open judgments of God. But those who think in the opposite way, that is, the good, understand the spirit that takes away, or lifts up, the Holy Spirit, who takes away vices and sins from people, or raises the fallen to sublime things, and makes them retreat from the very cold North wind, from which evils blaze up over the whole earth (Ecclesiasticus 43); and in Jeremiah, that terrifying pot is kindled from the face of the North wind (Jeremiah 1). They also refer to the great cloud in relation to the person of Christ, who came to Egypt of this world upon a light cloud: and properly it is called great in comparison with the lesser clouds, namely, the prophets and apostles and all the saints, of whom it is written: And thy truth unto the clouds (Ps. XXXV, 6); and: I will command the clouds that they rain no rain upon Israel (Isai. V, 6); and elsewhere: The cloud is the dust of his feet (Naum I, 3); and again: Clouds and darkness are round about him (Ps. XCVI, 2). And also the shining fire and the splendor around it, according to what is written: God is a consuming fire (Deut. IV, 24). The Savior says that he came to send fire upon the earth, and desires to burn in us and all who believe (Luke XI); although he brings terror and punishment to sinners, nevertheless he shines with splendor and is full of light and brightness. Therefore, he purifies us so that he may grant us greater joys in purity and purification.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:4
When, at the Lord’s command, the cold wind recedes, the warm wind takes possession of the hearts of the faithful, he who blows through the garden of God, holy church, so that reports of virtues flow out like spices for many people to hear about.

Source: HOMILIES ON EZEKIEL 1:2.9
[AD 604] Gregory the Dialogist on Ezekiel 1:4
What is meant by the resemblance of amber but Christ Jesus, the mediator of God and humankind?

Source: HOMILIES ON EZEKIEL 1:2.14
[AD 202] Irenaeus on Ezekiel 1:5-10
The cherubim have four faces, and their faces are images of the activity of the Son of God. For the first living creature, it says, was like a lion, signifying his active and princely and royal character; the second was like an ox, showing his sacrificial and priestly order; the third had the face of a man, indicating very clearly his coming in human guise; and the fourth was like a flying eagle, making plain the giving of the Spirit who broods over the church. Now the Gospels, in which Christ is enthroned, are like these. John expounds his princely and mighty and glorious birth from the Father, saying, “In the beginning was the Word, and the Word was with God, and the Word was God,” and “All things were made by him, and without him was nothing made.” Therefore this Gospel is deserving of all confidence, for such indeed is his person. That according to Luke has a priestly character, and it began with the priest Zechariah offering incense to God. For the fatted calf was already being prepared that was to be sacrificed for the finding of the younger son. Matthew proclaims his human birth, saying, “The book of the generation of Jesus Christ, son of David, son of Abraham,” and “The birth of Jesus Christ was in this manner.” This Gospel is manlike, and so through the whole Gospel Christ appears as a man of humble mind and gentle. But Mark takes his beginning from the prophetic Spirit who comes on people from on high, saying, “The beginning of the gospel of Jesus Christ, as it is written in Isaiah the prophet,” showing a winged image of the Gospel. Therefore he made his message concise and immediate, for such is the prophetic character.

Source: AGAINST HERESIES 3:11.8
[AD 235] Hippolytus of Rome on Ezekiel 1:5-10
This is also how Ezekiel depicts those animals that praise God. In the four figures of the four Evangelists he demonstrates the glory of the Father and draws attention to his workings, in whom all four points of the compass are fulfilled. “The one animal,” he says, “had four figures”; because each figure is a Gospel, it appears in a fourfold fashion. The first figure, he says, which was like an ox, indicates the priestly glory of Jesus, which Luke depicts. The second, which was like a lion, indicates the leadership and regal nature of the lion “of the tribe of Judah”; this is what Matthew depicts. The third was like a human being and shows the Son’s capacity for suffering and the lowly nature of humanity; this is what Mark shows. However, the fourth, the eagle, teaches the spiritual secret of his power and might who flies up to the Father’s heaven; this is John’s message.

Source: FRAGMENT 1
[AD 253] Origen of Alexandria on Ezekiel 1:5-10
The cherubim are interpreted as the fullness of knowledge. Whoever is full of skill becomes a cherub that God drives.

Source: HOMILIES ON EZEKIEL 1:15
[AD 386] Cyril of Jerusalem on Ezekiel 1:5-10
After this description of the prophet, we still cannot comprehend as we read. But if we cannot comprehend the throne that he has described, how will we be able to comprehend him who sits on it, the invisible and ineffable God? It is impossible to examine closely the nature of God, but for his works, which we see, we can offer him praise and glory.

Source: Catechetical Lecture 9:3
[AD 396] Ammonas of Egypt on Ezekiel 1:5-10
After I wrote the letter, I remembered what is written in Ezekiel, which he showed as an example of perfection. He saw an animal above the river Chebar that had four faces and four feet and four wings. The face of the cherub is when the Spirit of God rests in the soul and ensures that it gives praise with a pleasant and beautiful voice. When he wants to rise and enquire of a person, he takes on himself the face of the man. But what is the ox? That is surely when the faithful soul is involved in struggle; the Spirit assists in the form of an ox, which is a strong animal, able to confound Satan. And what of the eagle? The eagle flies to the heights, higher than all the birds that fly. When the soul ascends to the heights, the Spirit comes and acts in the form of an eagle, so that it can remain on high and be near to God.

Source: LETTER 13:8
[AD 397] Ambrose of Milan on Ezekiel 1:5-10
Now, in every sort of person, the astute Greeks have said, are to be found logisticon, thymeticon, epithymeticon, dioraticon; in Latin these are prudence, fortitude, temperance and justice. Prudence concerns the human reason. Fortitude bestows a certain power of fierce strength and contempt for death. Temperance, when it contemplates the heavenly mysteries and is retrained by consecrated chastity, cares nothing for bodily pleasures. And justice, from a certain high position of revelation, sees and searches out anything produced for others rather than itself; justice does not examine its own conveniences as much as what benefits society. It is appropriate that the soul that has acted with justice is symbolized by an eagle. It should fly away from earthly things and be totally intent on the divine mystery of the sublime resurrection. It struggles for and attains glory insofar as it is impartial.

Source: Concerning Virginity 18:115
[AD 403] Epiphanius of Salamis on Ezekiel 1:5-10
Four living creatures with four forms stand announcing the coming of Christ: the form of the man for one of them, because Jesus Christ was born at Bethlehem, as the Evangelist Matthew tells us; the form of the lion for another, as Mark proclaims him as having come from the Jordan, like the royal lion, as it is written, “Behold, like a lion coming up from the jungle of the Jordan”; the form of the bull for another, because Luke proclaims—and not only him, but all the Evangelists also—that at the appointed time, until the ninth hour, he was sacrificed on the cross as the ox for the world; the form of the eagle for the last, because John proclaims the Word that has come down from heaven and became flesh and has gone to heaven like an eagle, for a complete resurrection, full of the divine nature.

Source: ON WEIGHTS AND MEASURES 1:8-10
[AD 420] Jerome on Ezekiel 1:5-10
The four-faced creature that we met in the Apocalypse of John and in the beginning of Ezekiel’s prophecy that had the face of a man, the face of a calf, the face of a lion, the face of an eagle, has also special significance for the text we are considering. In Matthew, this human being has the face of a man; in Luke, an ox; in John, an eagle; in Mark, the lion crying in the desert.

Source: HOMILY ON MARK 75 (Mk 1:1-12)
[AD 420] Jerome on Ezekiel 1:5-10
The Gospels are joined to each other. They stick together, and they run hither and thither in different ways in the whole circle of their flight. And they do not have an end to their flight, nor do they ever rise above and fall down, but they always move to higher places.

Source: COMMENTARY ON EZEKIEL 1:1.8-9
[AD 420] Jerome on Ezekiel 1:5-10
The face means the beginning of the Gospels, from which the man and the lion, that is, the nativity of Christ and the voice of prophecy crying in the wilderness, are on the right-hand side; but the ox, that is, about the victims and the sacrifice of the Jews, is on the left, is abolished and is transformed into a spiritual priesthood … just so that all things may hold fast to him and be thought of as in one body; and the eagle, which is over the nativity and is over the prophecy that is fulfilled in the coming of Christ and over the priesthood that it surpasses, and is beyond all these things, refers to the spiritual nativity, how the Father is the Son and the Son is the Father.

Source: COMMENTARY ON EZEKIEL 1:1.10
[AD 420] Jerome on Ezekiel 1:5-10
Most people interpret the man, the lion and the ox as the rational, emotional and appetitive parts of the soul.… And they come with a fourth part that is above and beyond these three and that the Greeks call συνειδησιν: that spark of conscience that was not even extinguished in the breast of Cain after he was turned out of paradise and by which we discern that we sin, when we are overcome by pleasures or frenzy and meanwhile are misled by an imitation of reason. They reckon that this is strictly speaking, the eagle, which is not mixed up with the other three but corrects them when they go wrong.

Source: COMMENTARY ON EZEKIEL 1:1.6-8
[AD 420] Jerome on Ezekiel 1:5
(Verse 5.) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a human in them. And what follows, And there is a brightness in it, should be noted with a mark. Unless the Scripture had added, saying: That is, from the midst of the fire, because of the ambiguity of the word, we might have erred and thought that the appearance or vision was of lightning in the midst of the wind or of a spirit. Therefore, it should be understood that in the midst of the fire and torments of God, there is a likeness of lightning, which is more precious than gold and silver. So after judgment and torments, which seem sad and hard to those who endure them, the more precious brightness of lightning appears, while the providence of God governs all things, and what is thought to be punishment is actually medicine.

Source: Commentary on Ezekiel
[AD 430] Augustine of Hippo on Ezekiel 1:5-10
It appears to me that those who have taken the lion to point to Matthew, the man to Mark, the ox to Luke and the eagle to John have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark and the lion to John. For in forming their particular idea of the matter, they have chosen to keep in view simply the beginnings of the book, and not the full design of the several Evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the Evangelist who has brought to our attention most particularly the kingly character of Christ should be taken as being represented by the lion.… That Luke is intended under the figure of the calf, in reference to the sacrifice made by the priest, has been doubted by neither of the two sets of interpreters.… In this way it further follows that Mark, who has set himself neither to give account of the royal lineage nor to expound anything distinctive of the priesthood … appears to be indicated simply under the figure of the man among those four living creatures.

Source: HARMONY OF THE GOSPELS 1:6.9
[AD 458] Theodoret of Cyrus on Ezekiel 1:5-10
The lion represents kingship (for it is the royal animal); the ox priesthood, for an ox was offered for the chief of the priests; prophecy is shown through the eagle, for it is the creature that flies high and has very sharp sight. The prophecy is of this kind: it contemplates the heights and looks very far into the future. It therefore teaches through what has been spoken, that the whole of human nature, together with its own leaders, has been subjected to the ruler and maker of all things, and he has instructed the human race in so many gifts.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 534] Pseudo-Macarius on Ezekiel 1:5-10
The four animals that bore the chariot were a type of the leading characteristics of the soul. For as the eagle rules over all the other birds and the lion is king of the wild beasts and the bull over the tamed animals and humanity rules over all creatures, so the soul has certain dominant powers that are superior to others. I am speaking of the faculties of the will: conscience, the mind and the power of loving. For it is through such that the chariot of the soul is directed, and it is in these that God resides. In some other fashion also such a symbolism can be applied to the heavenly church of the saints. In this text of Ezekiel’s vision it is said that the animals were exceedingly tall, full of eyes. It was impossible for anyone to comprehend the number of eyes or grasp their height since the knowledge of such was not given. And in a similar manner the stars in the sky are given for people to gaze on and be filled with awe, but to know their number is given to no one. So in regard to the saints in the heavenly church it is permitted to all who only enter into it and enjoy it as they strive to live in it. But to know and comprehend the number of the saints is given only to God.

Source: FIFTY SPIRITUAL HOMILIES 1:3
[AD 604] Gregory the Dialogist on Ezekiel 1:5-10
The preface of each Gospel avers that these four winged creatures denote the four holy Evangelists. Because he began from the generations of humankind, Matthew is justly represented by a man; because of the crying in the wilderness, Mark is rightly indicated by a lion; because he started from a sacrifice, Luke is well described as an ox; and because he begins with the divinity of the Word, John is worthily signified by an eagle, he who says, “In the beginning was the Word, and the Word was with God, and the Word was God”; while he stretched towards the very substance of divinity, he fixed his eye on the sun as if in the fashion of an eagle. But because all the elect are members of our Savior, for our Savior is indeed the head of all the elect, in that his members are thereby depicted, there is no obstacle to even him being signified in all these. For the only-begotten Son of God truly became man; he deigned to die like an ox at sacrifice for our salvation; he, through the virtue of his fortitude, rose as a lion. Moreover, the lion is said to sleep with open eyes because, in the very death in which our Savior could sleep through his humanity, by remaining immortal in his divinity, he kept vigil. Furthermore, ascending to heaven after his resurrection, he was carried aloft to the heights like an eagle. He is therefore wholly the same within us at the same time, who became a man by being born, an ox in dying, a lion in rising again and an eagle in ascending to the heavens.

Source: HOMILIES ON EZEKIEL 1:4.1
[AD 604] Gregory the Dialogist on Ezekiel 1:5-10
The sole of the foot in the holy preachers is like that of a calf, namely, advancing in due season, brave and cloven, because each possesses reverence in maturity, fortitude in action and division on the hoof in discernment.

Source: HOMILIES ON EZEKIEL 1:3.4
[AD 604] Gregory the Dialogist on Ezekiel 1:5-10
There are two lives of holy preachers, the active, of course, and the contemplative, but the active precedes the contemplative in time, since contemplation ensues from a good work. For the contemplative confers greater merit than the active because the latter strives in the practice of instant labor, while the former tastes future rest with secret savor.

Source: HOMILIES ON EZEKIEL 1:3.9
[AD 604] Gregory the Dialogist on Ezekiel 1:5-10
Why are the four said to have a man and a lion on the right side and an ox on the left? Nor is it without wondrous reason that those two are said to be on the right and that one on the left. And, again, we must ask why the eagle is said to be not on the right or the left but above these four. Thus we present two questions that we must answer with the Lord’s revelation. Indeed, a man and a lion are said to be on the right and an ox on the left. So, we have joys on the right and sorrows on the left. Hence we describe as our left that which we consider to be adverse. And, as we said before, the incarnation is represented by the man, the passion by the ox and truly the resurrection of our Creator by the lion. For all the elect were gladdened by the incarnation of the only-begotten Son, through whom we are saved; truly the holy apostles, the first of the elect, were saddened by his death and rejoiced anew at his resurrection. Because, therefore, his nativity and his resurrection offer joy to his disciples, who were saddened by his passion, the man and the lion are described as being on the right and truly the ox on the left. For, indeed, these same holy Evangelists rejoiced in his humanity and were encouraged by his resurrection, they who had been saddened by his passion. Therefore, the man and the lion are on the right because the incarnation of our Savior gave them life, the resurrection established them. But the ox is to the left, because his death laid them low for a moment in faithlessness. But the place of the eagle is rightly defined not beside but above them, since, whether because it denotes his ascension or because it declares the Word of the Father to be with the Father, in the virtue of contemplation he surpasses the Evangelists; for, although speaking with them about Christ’s divinity, he contemplates this more subtly than all of them. But if, when the eagle is joined with the other three, they are said to be four living creatures, is it any wonder that he is described as above these, because having seen the Word in the beginning, John even transcended himself?

Source: HOMILIES ON EZEKIEL 1:4.3
[AD 735] Bede on Ezekiel 1:5-10
In the figure of the four living creatures the two designated by the man and the calf display the tokens of his passion and death, but the two prefigured by the lion and the eagle reveal the signs of the victory in which he destroyed death. For the man represents the Lord as he was made mortal through the incarnation; the calf stands for him as he was offered for us on the altar of the cross; the lion portrays him when he bravely conquered death; the eagle when he ascended into heaven.

Source: On the Tabernacle 1:4
[AD 420] Jerome on Ezekiel 1:6
(Verse 6) And in the midst of it is the likeness of four living creatures, and this is their appearance: the likeness of a man is among them. In the midst of it, it is understood, is indeed electricity: but it is better to understand it as fire, which is light for believers and punishment for unbelievers. Therefore, in the midst of this fire, there was the likeness of four living creatures, a likeness, not a nature; and the four living creatures that are later called quadriform, are one likeness of a man, so that all things in the world may be shown to be rational: 'Let us make man in our image and likeness' (Genesis 1). But the image and likeness of God is not the form of the body, but of the mind: described according to the true image of Christ, who is the image of the invisible God. These rational creatures exist in four places, either because of the four cardinal points of the world, by which the globe is enclosed, or because of the four places: celestial, terrestrial, infernal, and supercelestial, of which the apostle Paul also speaks: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2, 10). Of the three, there is Paul's testimony. Let us see the fourth. Praise the Lord, ye heavens of heavens, and the water that is above the heavens, let the name of the Lord be praised (Psalm CXLVIII, 5). And again, by the Apostle, other heavenly things are said, and other things above heavenly (I Corinthians XV).

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:7
(Verse 7) The four faces to one, and the four wings to one, and their feet were straight feet, and the sole of their feet was like the sole of a calf's foot, and they sparkled like the appearance of burnished brass. And the hands of a man were under their wings on their four sides. LXX: And the four faces to one, and the four wings to one, and their legs were straight, and they had winged feet. And they sparkled like flashing bronze, and their wings were light, and the hands of a man were under their wings on their four sides. Of the four animals, whose appearance was a likeness of a human (only in such a way that each had four faces, and four wings, and straight legs, and the sole of their feet was like the hooves of a calf, or, as the eagle interpreted it, round, which the LXX completely omitted), of the shining sparks of bronze, and of their light feathers, which are not mentioned in Hebrew, of the hand of man also under their wings in four parts, and the rest which the prophetic speech describes, we will endeavor to explain what it seems to say to us, when we briefly summarize the opinions of each person. Some claim that the four Gospels, which we have also followed in the preface of the commentary on Matthew, are designated by the names of these animals: Matthew, because it describes Jesus as a man: The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. They attribute it to Mark the lion: The beginning of the Gospel of Jesus Christ, the Son of God, as it is written in the prophet Isaiah: The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight (Isaiah 40:3). Calves, to the Gospel of Luke, which begins with the priesthood of Zacharias. Eagles, to the beginning of John, who, soaring to the heights, began: In the beginning was the Word, and the Word was with God, and the Word was God. Regarding what we think about these, we have said in the aforementioned work, and more fully in the Apocalypse of John (Chapter IV), the appearance and names of these animals refer to the four Gospels (or, to the Evangelists). We will try to explain in their proper place how the description of all animals can be adapted. But others, who foolishly follow the wisdom of philosophers, think that there are two hemispheres in the two temples of the Cherubim, us and the Antipodes, as if humans were lying on their backs and falling. Many, according to Plato, attribute the rational soul, the irascible soul, and the concupiscent soul, which he calls the logical, the spirited, and the appetitive, to man, lion, and calf: placing reason, knowledge, mind, and counsel, as well as the same virtue and wisdom, in the citadel of the brain; but attributing ferocity, anger, and violence to the lion, which resides in the gall. Moreover, they place desire, luxury, and the craving for all pleasures in the liver, that is, in the calf that clings to the works of the earth. And they consider as a fourth thing, which is beyond and outside these three, what the Greeks call συντήρησιν, which is the spark of conscience that is not extinguished even in Cain's heart, after he was cast out of paradise. And it is by this spark that we, conquered by pleasures or by madness, and sometimes deceived even by the semblance of reason itself, feel that we sin. How properly they are appointed to eagles, not mixing themselves with the three, but correcting the three wandering ones; which in the Scriptures we sometimes read is called the spirit, who intercedes for us with unutterable groanings. For no one knows the things that belong to man, except the spirit that is in him. Whom Paul also, writing to the Thessalonians, prays that they may be preserved sound in soul and body. And yet this very conscience, according to what is written in Proverbs: The wicked man, when he comes into the depth of sins, contemns it (Prov. XVIII, 13): we see certain individuals being precipitated and losing their place, who do not even have shame and modesty in their transgressions, and deserve to hear: Your face has become like that of a harlot, you did not want (Al. you do not know) to be ashamed (Jerem. III, 3). Therefore, God guides this chariot like a charioteer, and restrains it running with uncontrolled steps, making it obedient, and forces it to obey His command. We will also discuss the nature of the soul, that is, the soul of man, which is called the microcosm by the same philosophers. Some believe that the four elements of the world, namely fire, air, water, and earth, are simply represented in four animals, according to the opinion of Hippocrates. How these elements mix with each other, and how they seem to be joined together and touch each other, and how they have four distinct species and forms in one animal, is not the purpose of this work. They also consider the four wheels rising from the earth to the heights, joined to each other by four-formed animals or the mixture of the same elements, or the cycle of the four seasons, which is completed by nine months, and the turning year, which has received its name from the fact that it always turns and returns to itself. Of these things, it has been beautifully said in one verse:

Spring, summer, autumn, winter, and months, and years. And it is said: There was a wheel in a wheel, they think to signify the year in the year. About which another poet (Virgil, II Georg.) says:

And in its own footprints, the year rolls on. They also want this sky, which we observe, to be understood as a likeness of crystal: under which four living creatures roll and pass. And they think that the throne of sapphire-colored, and the man sitting above it in human likeness, described the omnipotence of God, who rules over all things and has everything under his feet. And, finally, it is said: This is the vision of the likeness of the glory of God, through which, as through a certain picture and image, providence is demonstrated. And just as the feet of animals are said to be straight, and the hoof of a calf, or round, to soar from earthly things to heavenly things, and with all angles cut off, to follow roundness, which is the most beautiful of all shapes. To show shining sparks, indicating all things full of light, and the hands of man under the wings of both man himself, and lion, and calf, and eagle: so that reason may support all things, and lift them up from earthly humility to heavenly things. These things can be referred to both the Gospels and everything we have mentioned above. I remember hearing about four passions, which Cicero discusses in detail in his Tusculan Disputations: joy, sadness, desire, and fear, of which two are present and two are future, symbolized by four animals, about which Virgil also briefly speaks in Book VI of the Aeneid.

From here they fear, desire, grieve, and rejoice: the things that should be subject to the rule and power of God; and which, on the contrary, the four virtues - Prudence, Justice, Fortitude, and Temperance - are set against or imposed upon, in order to be governed by their authority. They completely neglect to mention how these virtues are adapted to the faces of man, lion, calf, and eagle. On these matters, the same philosopher and orator discuss in three books addressed to their son concerning duties. I have read a brief dispute by a certain Catinaeus, whom the Syrians call 'subtle,' that is, sharp and ingenious, which asserts that the arrangement of the twelve tribes of the camp can be described in the wilderness, towards the East and West, North and South, which are joined together by love and kinship, and this is the wheel within a wheel, which is guided by the spirit and protected by a cloud in the desert, and illuminated by a column of fire at night; they do not return to Egypt, but always hasten to go to the promised land. But the eagle in the midst represents the Holy of Holies, and the face of the man represents the whole of Israel; the lion represents the royal scepter of Judah; the calf represents the priestly and Levitical tribe. In addition, the face of the eagle symbolizes the divine vengeance and retribution from heaven, overseeing everything, and prepared to tear apart the sinner, as it is said in Hosea: 'As an eagle over the house of God' (Hos. 8:1), that is, the temple. And in the same prophet Hosea (17), the great eagle with large wings and claws, which has the ability to enter into Lebanon, is understood to represent Nebuchadnezzar, whom even now signifies as coming, and sitting upon such a four-wheeled chariot like a charioteer, governing and commanding what is to be done or not to be done. However, he says, it is said to the people who live in Babylon, that if they submit their necks to God and obey his restraints, they will earn his help again, and they will regain the land which they had lost.

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:8-9
(Vers. 8, 9.) And they had four wings, and their wings were joined one to another. They did not turn back when they walked, but each one moved forward before its face. The Gospels are joined to each other and cling together, and they fly to and fro throughout the whole world, running here and there, without end to their flight, never surpassing or receding, but always proceeding to further things. And both Paul and Virgil say: Forgetting the things that are past, and reaching forth towards those things that are still to come. We can say the same about the virtues of the soul, about the passage of time, and about the mingling of the elements, that, leaving behind the past, they always hurry back to the former things. And the fact that times slip away and flee is demonstrated in a short verse.

But meanwhile it flees, time flees irreparably. And in a lyric poem (Horace, Odes, 14).

Alas, alas, fleeting years slip away, Posthumus, Posthumus!

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:10
(Verse 10.) The likeness of their faces, the face of a man and the face of a lion on their right side, and the face of an ox on their left side, and the face of an eagle above them. The faces represent the beginning of the Gospels, in which the human and lion symbolize the birth of Christ and the voice of the prophets thundering in the wilderness on the right side. The ox, which represents the sacrifices and the priesthood of the Jews, is on the left side, which was abolished and passed on to the spiritual priesthood, as it is written: You are a priest forever after the order of Melchizedek (Psalm 110:4); so that all things may belong to him and be counted as one body. But the eagle, which is both about the birth and the prophecy, which is fulfilled by the Lord's coming, and about the priesthood that has passed, and beyond all these things, referring to the spiritual birth, how the Father is in the Son, and the Son is in the Father. Concerning which it is rightly said: Who shall declare his generation (Isaiah 53:8)? These are, according to the Apocalypse (Chapter 4), as we have already said, four living creatures full of eyes before and behind, of which one is like a lion, and the second like a calf, and the third has the face of a man, and the fourth is like a flying eagle. There they are said to have the form of Seraphim with six wings, two covering their face and two covering their feet, and two flying, and they do not rest day or night, saying: Holy, holy, holy, the Lord God Almighty, who was, and who is, and who is to come (Rev. 4:8).

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:11
Two are stretched out and lift themselves up on high and signify heavenly preaching, in everything that pertains to the majesty of God. Two cover their bodies, for human knowledge is excluded, and perfect consideration is not offered.

Source: COMMENTARY ON EZEKIEL 1:1.11
[AD 420] Jerome on Ezekiel 1:11
(Verse 11) And their faces and wings were stretched out from above, with two wings of each joined together and two covering their bodies. And above we have said that the Gospels and the seasons are joined together, and all rational creatures, and the four virtues, so that whoever lacks one lacks all. And that the two are stretched out and rise up high signifies heavenly preaching and all things tending towards the majesty of God. But two things hinder the knowledge of bodies: human knowledge is excluded, and perfect intuition is not provided, as the Apostle says: For we know in part, and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away with (1 Cor. 13:9).

Source: Commentary on Ezekiel
[AD 458] Theodoret of Cyrus on Ezekiel 1:11
He shows by these things not that everything is to be understood by divine power but that some things are clear to them and others are unknown, and they do not go beyond the limit set down for them. They stretch out two wings in their exultation, for the gift of contemplation has been granted, and they cover their bodies with two wings, covering those things that are hidden in happy ignorance, and they do not struggle in order to observe things that it is not right for them to see.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 604] Gregory the Dialogist on Ezekiel 1:11
It must be remembered that every good deed that is done by good intention is always lifted up to the heavens. But one who seeks earthly glory by his good works dips his wings and faces downwards.

Source: HOMILIES ON EZEKIEL 1:4.4
[AD 420] Jerome on Ezekiel 1:12
This shows the secret of each Testament, because, in those four animals, the law and the gospel hasten toward the future and never make any motion back.

Source: COMMENTARY ON EZEKIEL 1:1.12
[AD 420] Jerome on Ezekiel 1:12
(Verse 12) And each thing moved forward before its own face. Wherever the impulse of the spirit was, there they moved forward and did not turn back while they traveled. The one who holds the plowshare should not look back (Luke 9:62), nor should one imitate Lot's wife (Genesis 19), lest they fall into the punishment of Deuteronomy (Chapter 19) and perish like the incurable paralytic, whom Eli also fell because he had offended God with the fault of his sons (2 Kings 4). How much more should the four animals that were full of light and wings, which follow the preceding Holy Spirit, fly around the world and elevate themselves to the heights in order to protect their bodies with the feathers of history and not grant us a fuller vision? But what is also said secondly: They did not turn back when they went forward, signifies the sacrament of each of these four living creatures, and the Law and the Gospel hasten toward the future; and they never receive a backward movement.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:12
We should carefully examine ourselves as we do others and place our very selves, so to speak, before our eyes, so that unceasingly imitating the winged creatures, we always walk before our face, lest we be ignorant of what we are doing.

Source: HOMILIES ON EZEKIEL 1:4.9
[AD 420] Jerome on Ezekiel 1:13-14
(Vers. 13, 14.) And the likeness of the creatures, and their appearance was like burning coals of fire, and like the appearance of torches. This was the vision running among the creatures, a gleam of fire, and lightning coming forth from the fire. And the creatures went and returned like the flashing of lightning. LXX: And in the midst of the creatures a vision like burning coals of fire, like the appearance of torches running among the creatures; and a gleam of fire, and lightning came forth from the fire. And what follows: And the animals were running and returning as if they were species of beasts, it is added from the edition of Theodotion to the Septuagint: who, lest he seem to say something contrary to the two previous statements of the prophet, thought it best to omit what they thought to be contradictory, that is, and the animals were running and returning, so as not to cause scandal to the reader. It is better, however, to translate in divine books what has been said, even if you do not understand why it has been said, rather than remove what you do not know. Otherwise, many other things that are ineffable and cannot be grasped by the human mind will be destroyed by this freedom. But we say this, as it is also written in the Proverbs in the same place: \"Do not answer a fool according to his folly, lest you also become like him\" (Prov. XXVI, 4, 5); and in another place it is put that seems to be contrary to us: \"Answer a fool according to his folly, lest he appear wise in his own eyes;\" and both are in agreement with the diversity of times and persons, since the fool is despised because he does not receive wisdom; and foolish pride is brought down by other foolishness, as the Apostle says: \"I have become foolish, you compelled me\" (II Cor. XII, 11): so also in this place we should seek why it was said above for the second time: \"The animals did not turn back when they walked;\" and now, once, the animals ran and turned back. And if there were not a question following, it would be like a flashing lightning: which in Hebrew is called Bezec, and is interpreted by Symmachus, as if it were the appearance of a lightning bolt. Therefore, just as the ethereal fire flashes with frequent sparks, and the lightning bolts flash and return in the blink of an eye, without losing their source and, so to speak, the origin of fire and material; in the same way, these animals, when they continue with an unhindered foot, hasten towards their former state. But if they see something opposed to their attempts, they do not so much turn back as they contract themselves, to be extended again, and to give the light that they had hidden for a while, to give food to the slaves in their proper time, to not give what is holy to dogs, nor to throw pearls before swine (Matthew 7). Therefore, Paul also says: I have given you milk to drink, not food, for you were not yet able to receive it (1 Corinthians 3:2). And the choice of Judas and the anointing of Saul do not indicate that God is ignorant of future events, but they show that He is the judge of present things (Matthew 10). And it is commanded to the Apostles, that if they perceive an unworthy house by the salutation, they should first shake off the dust from their feet; and the peace which they have given to the house should return to them. But the burning coals and the lamps running among the animals are interpreted from that place of Isaiah: And the fire shall eat the flesh as the grass, and I will sanctify them in the burning fire (Isaiah 5:24) . And it is written elsewhere: Burning coals shall fall upon them (Psalm 140:11) . And against deceitful lips, it is said in another psalm: 'What shall be given to you, or what shall be added to you, to a deceitful tongue? Sharp arrows of the powerful, with coals of desolation.' (Psalm 119:3-4). And in another place: 'You have coals of fire, you shall sit upon them, they shall be to you for help.' (Isaiah 47:14). Whatever creature we behold, it reflects the knowledge of God, as the Creator is recognized through his creatures. And from the midst of living beings comes the splendor of fire and lightning. For if you study the Gospels, amidst the letters and humble history, you will discover the sacraments of the Holy Spirit.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:13
Those who run to and fro in preaching, through love of the Lord, are the burning fire of his wheels, since they run through several places from desire of him, from whom they themselves burn and kindle others.

Source: HOMILIES ON EZEKIEL 1:5.10
[AD 420] Jerome on Ezekiel 1:14
Whatever creature we will have looked at makes the knowledge of God shine forth, while the Creator recognizes it from his creatures. And from the midst of the animals splendor and fire and light go forth. For if the Gospels are at variance in themselves, you will find in the midst of their writings and worthy narratives the mysteries of the Holy Spirit.

Source: COMMENTARY ON EZEKIEL 1:1.13-14
[AD 604] Gregory the Dialogist on Ezekiel 1:14
The living creatures in the vision went and turned not when they went, and they ran and returned, because holy people do not run headlong from the active life that they embraced to perform acts of injustice, and fall back from the contemplative, which they cannot continually retain, to the active life.

Source: HOMILIES ON EZEKIEL 1:5.12
[AD 258] Novatian on Ezekiel 1:15
The wheels that lie beneath it signify the various periods of time in which all the component members of the world are constantly being whirled forward. Furthermore, feet have been given to these members that they may not always stand still but move on. All their limbs are studded with eyes because the works of God are to be contemplated with ever careful observation. And within their very bosom is a fire of glowing coals, to signify that this world is hastening to the fiery day of judgment or that all the works of God are fiery and not obscure.

Source: ON THE TRINITY 8:8-9
[AD 379] Basil of Caesarea on Ezekiel 1:15
Whoever is stretching forward, like a wheel, touching the earth with a small part of itself, is really such as that wheel was, about which Ezekiel spoke.

Source: HOMILIES ON THE PSALMS 13:3 (PS 28)
[AD 397] Ambrose of Milan on Ezekiel 1:15
I now understand more plainly what I have read, that one wheel runs within another and is not impeded. For a life lived without any offense is a rounded life, whatever the sufferings in which it is lived, and even within such it runs like a wheel. The law runs within grace, and the keeping of the law lies within the course of God’s mercy; the more it rolls, the more it gains approval.

Source: JACOB AND THE HAPPY LIFE 2:11.49
[AD 420] Jerome on Ezekiel 1:15-18
(Verse 15 and following) And as I looked at the animals, a wheel appeared on the earth beside the animals, having four faces. And the appearance of the wheels and their work was like the vision of the sea, and the four of them had the same likeness, and their appearance and work was as a wheel within a wheel. They went in the four directions, and they did not turn as they walked. The wheels also had a height and a terrifying appearance, and the whole body was full of eyes all around the four of them. LXX: And I saw, and behold, a wheel was following animals four over the earth. And the appearance of the wheels and their construction was like the color of tarshish. And their appearance was in four: and their work was as it were a wheel within a wheel. They walked in their four parts, and did not turn back when they walked. And their backs and their height were to them. And I saw them, and their backs were full of eyes all around the four. Up to this point, the picture describes the four living creatures that had four faces, following the spirits and the cloud that was in the midst of the spirit, now the individual wheels are mentioned for each animal, which were not attached to the animals but followed them. Or a wheel appeared upon the Earth, which, divided into four, had as many faces as the number of animals that followed. And such was the similarity of the four wheels to the four following animals, that one wheel was truly believed. And their work and creation was like the vision of tharsis, which we turn into the sea. The eagle placed the hyacinth; which stone resembles the sky. And their appearance was like one wheel in another, so that you would not believe it was one wheel, but rather one wheel joined to another. They were moving in four directions, and they were not being dragged or turned back. For how could they turn back when they were following animals that always move towards the front? The height and size of the wheels were also so great that it amazed those who saw it. The entire body and backs were filled with light all around, so that you could not see any part that did not have the light of eyes: like the stories of the poets describe Argus, who had a hundred or many eyes, which Juno turned into a peacock for his careless watch, so that what is a miracle of God the Creator would be a punishment for adultery without recompense. All things celestial and terrestrial, and whatever falls under human understanding, are turned by the wheels of the Sun. The Sun travels through its yearly circle, with the Moon coursing through each month. The Morning Star itself, known as Lucifer, as it twinkles from East to West, tempers the darkness of the night with a small light and completes its course in two years. The four other wandering stars, called planets, and everything that shines in the sky, as well as the varieties of crops, trees, and herbs, follow their courses in four seasons on their own respective wheels; and we behold nothing that has not existed before. The spirit moves by whirling and returns to its own circles. All rivers run into the sea, yet the sea is not full (Ecclesiastes 1:6-7). Why? Because they return to their sources from the deep abyss. But of the Gospels, that is, of the four living creatures that breathe, live, and understand, if anyone considers the wheel and its course, in a short time he will see the world to be complete with the Apostolic proclamation. The wheel is also within a wheel, or the joining of the two Testaments, which indicates the ladder of Jacob (Genesis 28) and the prophetic word of Isaiah (Isaiah 6) and the double-edged sword. Or it represents the harmonious Gospels whose course and stature tend towards heaven and touch the earth only briefly, always hastening towards the heights. About which it is said elsewhere: Holy stones roll upon the earth (Zech. IX, 16); from which the celestial Jerusalem is built. I believe this signifies the same thing as what is sung in the psalm: The voice of your thunder is in the wheel (Psalm LXXVI, 19). And elsewhere: Which sets the wheel of birth on fire (James III, 6). The meaning of these testimonies in their proper places is not of this time. But whoever sees that there is nothing in the Gospels that does not shine with its own light and illuminate the world with its splendor, will approve the whole body and the backs filled with eyes, so that even the things considered small and lowly may shine with the majesty of the Holy Spirit.

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:15
Everything that is earthly and heavenly and whatever falls under human understanding turns on its own wheels.… But if anyone considers the wheel and the movement of the Gospels—that is, of the four animals that breathe and live—and understands, [that person] will in a short space of time see that the world is completed by the teaching of the apostles.

Source: COMMENTARY ON EZEKIEL 1:1.15-18
[AD 604] Gregory the Dialogist on Ezekiel 1:15
Indeed of one kind is the small flower of the grape, because great is the virtue and belief of the preachers that inebriate the minds of hearers; another is the smell of the olive flower, because sweet is the work of pity, which revives and glows like olive oil; another is the smell of the rose, because wondrous is its fragrance, which shines and is redolent with the blood of the martyrs; another is the smell of the lily, because its fleshly life is white with the incorruption of virginity; another is the smell of the violet, because great is the virtue of the humble who, preferring to occupy far-off places through humility, do not raise themselves from the earth to the heights and serve in their minds the purple of the heavenly kingdom; another is the smell of spikenard when it is led to maturity, because the perfection of good works is prepared for the satisfaction of those who thirst for justice.

Source: HOMILIES ON EZEKIEL 1:6.4
[AD 253] Origen of Alexandria on Ezekiel 1:16
If you consider the way in which the universe moves in different and contrary ways, whether you think it is in error or whether you think it is of a different nature from us, you see the meaning of “a wheel within a wheel.” But as far as all that is concerned, the God of the whole universe directs everything and makes everything to move where he wills, in Christ Jesus, to whom be glory and dominion for ever and ever.

Source: HOMILIES ON EZEKIEL 1:16
[AD 397] Ambrose of Milan on Ezekiel 1:16
The wheel within a wheel is life under the law, life under grace; inasmuch as Jews are within the church, the law is included in grace. For one is within the church who is a Jew secretly; and circumcision of the heart is a sacrament within the church. But that Jewish people are within the church of which it is written: “In Judah is God known”; therefore as wheel runs within wheel, in the same way the wings were still and the wings were flying.

Source: On the Holy Spirit 3.21.162
[AD 604] Gregory the Dialogist on Ezekiel 1:16
The wheel has four faces because first it perceived the sins amid the peoples that must be restrained by the law, then it saw through the prophets, more subtly indeed through the gospel, and finally it observed through the apostles the things that must be stopped in the sins of people.

Source: HOMILIES ON EZEKIEL 1:6.12
[AD 420] Jerome on Ezekiel 1:17
The two wheels are the New and the Old Testament; the Old moves within the New and the New within the Old.

Source: HOMILIES ON THE PSALMS 10 (PS 76)
[AD 604] Gregory the Dialogist on Ezekiel 1:17
When our Savior came into the world, he made to be spiritually understood what he found to be carnally held. Thus wherever its letter is spiritually understood, all the carnal display in it comes to life. Truly the New Testament is also called the eternal Testament through the pages of the Old because the understanding of it is never changed.

Source: HOMILIES ON EZEKIEL 1:6.17
[AD 420] Jerome on Ezekiel 1:18
Three things are equally indicated in the animals and the wheels; when they stand, when they walk and when they arise, what they do as animals and wheels and what they do in common.

Source: COMMENTARY ON EZEKIEL 1:1.15-18
[AD 604] Gregory the Dialogist on Ezekiel 1:18
Those who are over others are to be warned that through prudence they should attain watchful eyes within and round about and strive to become living creatures of heaven. For the living creatures of heaven are described as full of eyes round about and within. So it is fitting that those who are over others should have eyes within and round about, so that in striving to please the inward judge and in serving outwardly as examples of life, they may detect the things that should be corrected in others.

Source: PASTORAL RULE 3:4
[AD 420] Jerome on Ezekiel 1:19-21
(Vers. 19 seqq.) When the animals walked, the wheels walked alongside them. And when the animals were lifted up from the ground, the wheels were also lifted up. Wherever the spirit went, the wheels went there too, for the spirit of life was in the wheels. As the animals went, the wheels went, and as they stood, the wheels stood. And when the animals were lifted up from the ground, the wheels were lifted up as well, following them, for the spirit of life was in the wheels. Four animals followed the spirit, and the cloud that was in the spirit. And again, the wheels lifted themselves off the ground, not the animals, but the spirit followed, to show its own will: because the spirit of life was in the wheels. Three, however, are indicated both in the animals and in the wheels, when they stood, when they walked, when they were lifted up, which both the animals and the wheels did in common. For neither could animals that were standing walk on wheels, nor could animals walking on the ground lift themselves on wheels, but of those actions, one was rest, one was motion, and elevation. And secondly it is said, because the spirit of life was in the wheels: so that we should in no way consider the wheels as vessels, which we see in the carts of wagons and chariots, but as living beings, indeed above living beings. For the animal man does not perceive those things that are spirits. Therefore, these wheels, in which the spirit of life was, do all things in order and measure, and they have harmony with animals, following them, and through them, the Holy Spirit; indeed, having skipped the middle, they enjoy the fellowship of the Holy Spirit. All of which, according to the earlier understanding, a wise reader can fit into various interpretations.

Source: Commentary on Ezekiel
[AD 420] Jerome on Ezekiel 1:19
When the animals stand, their wings are set down. For they are not able to bear the voice of the Lord sounding in the heavens, but they stand and marvel, and they show by their silence the power of God, who sits above the firmament.

Source: COMMENTARY ON EZEKIEL 1:1.22-26
[AD 604] Gregory the Dialogist on Ezekiel 1:19
Because the saints shrewdly examine themselves as to the points on which they can be judged by others, and strictly look at themselves as they are often strictly scrutinized by others and are not ignorant of the things that could lie hidden, they carry the light on their backs.

Source: HOMILIES ON EZEKIEL 1:7.7
[AD 458] Theodoret of Cyrus on Ezekiel 1:20
The prophet also claims that the spirit of life was in the wheels, its movement was spontaneous and of its own free will. For the chariot was not placed on some living creatures or on a yoke, but violent clouds went before, and that mighty wind followed. The divine vehicle ran on its own accord with the living creatures preceding it and the wheels moving on their own.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 604] Gregory the Dialogist on Ezekiel 1:20
If the spirit of life arouses the soul of the reader to the study of prophecy, the wheels too immediately follow, because he finds in holy Scripture that Moses, at the Lord’s command, rose against Pharaoh with so many words of bold prophecy.

Source: HOMILIES ON EZEKIEL 1:7.13
[AD 420] Jerome on Ezekiel 1:21
This is the whole vision: a spirit rising and a great cloud and four animals and four wheels following the animals and the spirit that is worthy to be above the firmament of God.

Source: COMMENTARY ON EZEKIEL 1:2.1
[AD 604] Gregory the Dialogist on Ezekiel 1:21
There are those who advance as far as the point where they know to distribute well the earthly goods that they receive, to exert themselves in works of pity, to relieve the oppressed. These manifestly go insofar as they strive for the benefit of their neighbor. Therefore the wheels progress with them because they arrange holy Scripture as the steps of their words on their journey. And there are others who in the faith that they have received are so strong to preserve it that they can resist all adversaries and are not only in no way drawn to the perversity of treachery but even rebuke those who speak perverse words and drag them to rectitude. When these stand the wheels too stand still, because the words of holy Scripture confirm their rectitude to them whenever they hear within themselves, “stand firm and hold to the traditions which you were taught by us.”

Source: HOMILIES ON EZEKIEL 1:7.15
[AD 420] Jerome on Ezekiel 1:22-26
(Verse 22 onwards) And the likeness above the heads of the living creatures was like the appearance of a crystal dreadful ice; extended above their heads was what appeared to be a firmament. Under the firmament their wings were straight, one toward another. Each of them had two wings that covered their bodies, and each one had two wings that covered one side. And I heard the sound of the wings, like the sound of many waters, like the sound of the Almighty God. When they walked, it was like the sound of a multitude, like the sound of a camp; and when they stood still, their wings were let down. For when the voice was being made above the firmament that was above their heads, they would stand and submit their wings. And above the firmament that was over their heads, there was a likeness of a throne, and above the likeness of the throne, there was a likeness as the appearance of a man from above. Wherever we would place ourselves, their wings were straight, and like the sound or voice of the exalted God, the seventy translated it. Their wings were extended and flying; and like a strong voice: which in Hebrew is called 'Almighty' (Saddai). Many things in this chapter and in other chapters have been omitted by them, which they have chosen to skip due to their length. But what we have interpreted more clearly, from one to another: each one covered their body with two wings, and the other likewise covered theirs, for which it is written in Hebrew, a man, on account of his sister, covered his body with two wings, and a man likewise covered his; therefore, after woman, man is put in the same person, so that we may not think of gender in heavenly things: since in one and the same way, according to the Hebrew usage, both man and woman are called the same. Moreover, there appears above four living creatures and as many wheels, the likeness of the firmament, which we call the sky, having the appearance of crystal, which is most pure, and is said to solidify from clean and shining waters by excessive coldness - as much as water is also constricted by frost and called κρύσταλλος in Greek. But it was fitting that in the higher things there be extraordinary purity, which protects all things, that is, rational and wise virtues, and the course of the four seasons, and the regions of the world, and the order of all things, and the preaching of the Gospel, which is understood in part and veiled in part. And the voice that is heard of flying wings, like the voice of many waters, which, according to the Apocalypse of John (Chapter XVII), signifies peoples, and gradually progresses as the voice of camps, and as the voice of the sublime God, which in Hebrew is called Saddai, and according to the Septuagint, the voice of the word; so that we may believe that the voice of the Son of God is everything that is proclaimed in the world. But while the animals were standing, their wings were lowered. For they could not bear the resonating voice of Almighty God in the heavens, but they stood and marveled; and with their silence, they demonstrated the power of God, who sat upon the firmament. The firmament below had the likeness of crystal, but the firmament above appeared like a sapphire stone. The likeness of the sapphire stone was the throne of the one who sat in the likeness of a human. From this, we understand that the firmament, crystal, sapphire, and human are shown in resemblance, not in truth. However, many testimonies teach that the human should be understood as God the Father. Among these is the parable in the Gospel: A certain man planted a vineyard and leased it to farmers (Matthew 21:33). And shortly after: He sent his servants, and above all his son. Again: A certain man made a wedding feast for his son. Not that the son is excluded from the kingdom, of which Isaiah wrote: I saw the Lord sitting on a high and lofty throne. And John said: Isaiah said these things because he saw the glory of the Son of God; but he reigns in the Father and the Son. For all the Son of the Father are, who is the image of the invisible Father God (Colossians 1:15). For also in Daniel, God the Father is portrayed sitting (Daniel 7), and the Son of man is offered to him, that he may receive the kingdom. And in the Apocalypse of John, the same things are written about the Son (Revelation 3:7). And in the battle of the first martyr Stephen, he is seen standing at the right hand of the Father. Of whom it is sung in the psalm: The Lord said to my Lord: Sit at my right hand. I will make your enemies the footstool of your feet (Psalm 110:1). Just as the most pure and shining things are shown in the heavenly bodies, which illuminate our seeing body, so in the sapphire, that is, in the throne of God, and above the firmament that we perceive as the sky, the hidden and secret and incomprehensible mysteries of God are revealed: He made darkness His hiding place (Psalm 18:11), and He is seen in the cloud and in the darkness. And in Exodus it is written: And under the feet of God there was as it were a work of sapphire stone, and as the appearance of the sky when it is most clear (Exodus 24:10). And the bride describes the beauty of the bridegroom in the Song of Songs: His belly is like a block of ivory, set on sapphire stone (Song of Songs 5:14). And in the Book of Revelation, the first foundation is jasper, the second sapphire (Revelation 21). And in the breastplate of the high priest, in the order and arrangement of each stone, the second order has carbuncle, sapphire, and jasper (Exodus 28). Concerning which we have spoken in part about the stones, in the Expositions of Isaiah.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:22
It is possible, figuratively, to recognize in the name of the firmament our Savior himself, true God above all things, becoming perfect man among all things, in whom our nature is made strong with the Father.

Source: HOMILIES ON EZEKIEL 1:7.19
[AD 604] Gregory the Dialogist on Ezekiel 1:23
Those virtues protect us in the face of almighty God that we bestow and join to our neighbors out of charity, and when we live in harmony with them we cover the sins we have committed. The two precepts of charity can thereby be understood by these two wings, namely, love of God and love of our neighbor.

Source: HOMILIES ON EZEKIEL 1:7.22
[AD 604] Gregory the Dialogist on Ezekiel 1:25
Transcending the soul, we seek the voice from the firmament when we examine what is the innumerable throng of holy angels in the sight of almighty God, what is their infinite joy at the jubilation of God, what joy without defect, what fervor of love not tormenting but delighting, how great is their desire for the vision of God with sufficiency and how great their sufficiency with desire.

Source: HOMILIES ON EZEKIEL 1:8.15
[AD 348] Pachomius the Great on Ezekiel 1:26
When he came to the doorway of the church, he looked in and saw an apparition. Where his feet were, there appeared to him something like a sparkling sapphire, and he was unable to look at his face because of the great light that unceasingly flashed forth from him.

Source: LIFE OF PACHOMIUS (BOHAIRIC) 184
[AD 604] Gregory the Dialogist on Ezekiel 1:26
The firmament is beneath the throne, and the man is on the throne, because through assuming human nature he is born lower than the angels and is exalted above the angels.

Source: HOMILIES ON EZEKIEL 1:8.23
[AD 420] Jerome on Ezekiel 1:27
In fact, even in Ezekiel, from what looked like from his waist upward God resembled amber, but from his waist downward he resembled fire. Whatever is above is gold, and whatever is below is ready for purgation in Gehenna.

Source: HOMILIES ON THE PSALMS 56 (PS 146)
[AD 420] Jerome on Ezekiel 1:27-28
(Verse 27, 28.) And I saw something like the appearance of electrum, like the appearance of fire within it all around. From the appearance of his loins and upward, I saw something like the appearance of glowing fire all around, like the appearance of a rainbow in the clouds on a rainy day. This was the appearance of the splendor of the Lord's glory. When I saw it, I fell facedown and heard a voice speaking. The electrum had the appearance of fire both inside and outside. But from the loins downwards, there was a shining fire all around, to show that those things which are above the loins, where the senses and reason reside, do not need fire or flames, but rather the most precious and pure metal. However, those things that are below the loins, where sexual intercourse, procreation, and the incitement of vices take place, need the purifying flames, so that when they have been purified, they may have a resemblance to a rainbow, which is commonly called Iris, when it appears in a cloud on a rainy day. For indeed the rainbow, which is called Iris in the Holy Scriptures, and in the Apocalypse of John is also called Iris (Apoc. IV), can only appear in rain and a watery cloud, of diverse and most beautiful colors, gradually transitioning into others. Hence the poet (Virgil, Aeneid IV).

Adversity brings a thousand different colors. But the same poet also follows the custom of the common people when he says: 'When he drinks, the rainbow.' From this he signifies that the rainbow never appears unless in the cloud and in the waters. This rainbow is a sign of God's mercy and covenant that he made with humans: that when it appears in the cloud, we, according to the example of antiquity, may know that we will never be destroyed by a flood (Genesis 9). From this it is shown that after punishment and punishment, and the purification of sins, there will be future mercy, only for those who deserve to see God reigning. Where it is said: Here was the appearance of splendor in a circle. In a circle of God, or of thrones, or of all things that are seen. And this is the vision of the glory of the likeness of God: not that he saw the glory of the Lord, but the likeness of his glory. And this whole vision is: a Spirit lifting up, and a great cloud, and four living creatures, and wheels following the same creatures, and the spirit, which deserve to be under the firmament of God. And after they were lifted up, and heard a voice like many waters, and like the sublime word of God, and the voice of camps and armies, they let down their wings, and showed astonishment in silence: and there appeared one sitting upon the likeness of a sapphire stone, as it were the likeness of a man that was from his loins upward, and the likeness of fire from his loins downward, and from his loins upward, as the appearance of amber. Afterwards, a sign of mercy is given to counteract this fear; just as the appearance of a rainbow when it is in the cloud on a rainy day. We have spoken at length about this vision because it is both obscure and interpreted in various ways by many. In the remaining parts, as much as possible without harming the senses, we will strive for brevity due to the large volume of the work.

Source: Commentary on Ezekiel
[AD 604] Gregory the Dialogist on Ezekiel 1:27
The brightness of gold is tempered there by the silver, and the appearance of silver is brightened by the splendor of the gold. In our Savior, then, the natures of divinity and humanity are united and joined.

Source: HOMILIES ON EZEKIEL 1:8.25
[AD 253] Origen of Alexandria on Ezekiel 1:28
It is clear … that Ezekiel saw the cherubim and their course, and the firmament above them and the one seated on the throne. What could be more glorious and exalted than these things?

Source: COMMENTARY ON THE GOSPEL OF JOHN 6:23
[AD 386] Cyril of Jerusalem on Ezekiel 1:28
One might gather from a passage in Ezekiel that Ezekiel saw him, but what does Scripture actually say? He saw “the likeness of his glory”; not the Lord but only the likeness of his glory, not the glory as it really is. Yet, on beholding the likeness of his glory and not the glory itself, he fell to the earth in fear. But if the vision of the likeness of the glory inspired the prophets with fear and trembling, anyone attempting to look on God would surely lose his life.

Source: Catechetical Lecture 9:1
[AD 458] Theodoret of Cyrus on Ezekiel 1:28
When you have heard of various visions of God, do not think that the divine majesty has many forms.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 458] Theodoret of Cyrus on Ezekiel 1:28
The godhead is empty of body and form; it is simple, and it has no part in composition and any form; nor can it be seen with eyes, nor can it be understood with the mind or limited within a boundary. He reveals visions just as it is necessary to make them appear. And in this place he shows these awesome things: he shows the favor that all people are to be granted, namely, of God and of our Savior in the dispensation of the flesh. Because of this, he says that human appearance is two natures: the one of amber, the other of fire, and the one carrying and the other being carried. In this way, the divine nature took on the human.

Source: COMMENTARY ON EZEKIEL 1:1
[AD 458] Theodoret of Cyrus on Ezekiel 1:28
He did not say this was the nature of the Lord or the glory of the Lord but that this was the likeness of the glory of the Lord. For as he willed, so he spoke, and creating the vision, he made me worthy of contemplating it.

Source: COMMENTARY ON EZEKIEL 1:2
[AD 521] Jacob of Serugh on Ezekiel 1:28
The prophet wonderful-in-revelations told this account.
He who ate the scroll full of the symbols of creative power
Disgorged a memra at whose meaning intellects are dazzled.
He discoursed about the chariot and about its transformations
And about its forms and the faces that were joined in it.
About the faces and the wings and eloquent wheels
And the living spirit that was in the wheels being turned,
About the movement of service of the cherubs,
And about the high throne that is established on their backs,
And about the appearance of the image of the Son of God
Which was borne on the chariot with great awe;
And about the voice of that service that is the cherubs’ own,
Which with great movement bless the most high in his place.
All these things from Ezekiel, the son of the exile,
Did the world learn about the chariot’s awesome appearance.
For neither Moses nor David published this account
Nor any prophet told [of it] like Ezekiel.

Source: ON THE ESTABLISHMENT OF CREATION 1:4
[AD 604] Gregory the Dialogist on Ezekiel 1:28
He does not say, “the vision of the glory” but “the likeness of the glory,” in order that it be truly shown that however great the will with which the human has strived, even though it prunes away the fantasies of bodily images from its meditation, yet still clad in mortal flesh it cannot avail to see the glory of God as it is. But whatever of that glory shines in the mind is the likeness and not the glory itself. There that preacher who was snatched to the third heaven said, “Now we see through a glass darkly.”

Source: HOMILIES ON EZEKIEL 1:8.30