"ALLOS"

1.1 (δ):

The prophet saw the fearful visions for two reasons: first, when he was afraid,* to go off and proclaim to Israel exactly what God commanded him—and making the fear of what was seen greater than the cowardice which he had on account of the savagery of Israel; second, because the Judaeans, transgressing in every way, and not asking by word or deed to avert any of the strange things, and those which were especially summoning God to anger, were even deceived in thinking that God only lived in the temple of God, and that they would therefore not suffer in any way – they sustained the highest pitch of wickedness – they surmised. For this reason, God was shown to the prophet, attended by the Cherubim and all that spiritual creation, so that he might cast down the pride of the Jews—for they were proud because they offered sacrifices to him in the temple.

1.4 (ιγ):

The "cloud" has the mark of a chariot; and the "radiance" he displayed as a certain dwelling, as he dwells "in unapproachable light." The "fire" [was displayed] for the amazement of the sinners. Through the four "living creatures," he is indicating the invisible powers, e.g., rules, authorities, powers, lordships; and through the four forms, he indicates to us all nature which God rules, both visible and invisible. By the "human" [face] we learn of the entire rational creation that is worshipping God. And by the "lion" and the "male calf," we are taught that he rules the whole nature of livestock and wild animals. By the "eagle" [we learn that he rules over] the aquatic and flying [creatures], for both come from water. The fact that their legs were straight shows that they stand in place with fear. That their feet were feathered / winged indicates the speed of their service. And the flashing bronze makes known God's motive force in them. The human hand underneath their wings indicates God's assistance, possession, and relief. The extension of the wings shows their service; the fact that they do not turn aside as they go [shows] their unchangeability toward service. That they each go in front of their faces [shows] that they accomplish everything with a harmonious mind-set. That they cover their body with their wings, highlights the fear of the invisible powers; for they were not arrogant on account of their strength, but rather cognizant of God's grace toward them: with both fear and pleasure they fulfilled their service. And the fact that each one goes before him shows their obedience to his commands.

1.9 (κς):

That is, they were regarding nothing except the nod of the one who was sitting.

1.13 (λγ):

The living creatures -- the coals of the punishment that is to be brought upon the sinning Israel * pattern. [?]

[1.14?] (λγ):

He set down "the living creatures" as equivalent to "the light from the living creatures"—as though he were saying, more clearly: "the light was bending back." And the [expression], "was bending back," is equivalent to "appearing, it was gathered back together to it(self)"; for this was made manifest for the sake of fear, not for punishment. And "bezek" signifies "lightning"; and he means to say that the course of the light that appeared was so swift that it differed in no way from lightning.

1.14 (λδ):

By "wheel," he refers to the cycle of the year, in which a circuit of the seasons is completed. And the word shows to us that God not only exercises providential care of things above, but also of those on earth.

1.14 (λε):

That is to say, from each living creature one wheel was hanging, as far as the earth. And he used the word "clinging," to signify the angels' care / dominion with regard to human beings.

1.16 (λς):

By "tharseis" he means chysolith hyacinth. And it is the strangeness of the contemplation that is being indicated.

1.16 [?] (λη):

"A wheel upon a wheel" shows that the seasons / hours are put on display in each other, and one has been said [to be] "of the other" (and so on).

[??—Note further the textual variant in the LXX text: ἐπὶ rather than ἐν (attested in a couple of mss. only)]

1.17 (μ):

I saw them moving from all sides (he says), so as to say that they fulfilled their prescribed task with all harmony.

1.17 (μα):

They fulfilled their prescribed task (he says) with all intensity [or perhaps emend to "harmony"].

1.17 (μβ):

The word "turned aside" [is to be taken] in common. And he means to demonstrate the strangeness of the nature of the things that are seen, so as to say that they did not, like human beings, execute their movement and fulfill their task with labor.

1.18 (μδ):

It is not like men (he is saying), who see some things, and do not see others; rather, all things were visible to them. With these words, the intelligible nature of the celestial power is displayed.

1.18 (μς):

As the angels stand over and supply energy (he says), the cycle of the circular [years] (??) is unrolled, and the inauguration of the seasons is completed.

1.20 (μθ):

So as to demonstrate the authority of the one who was sitting, which he also indicates through the cloud. He says that the spirit followed wherever the cloud wished—that is, the one who was sitting; for the intelligible powers fulfill their service in response to the nod of God the King.

1.20 (ν):

And he says this, so that we might not think the universe depends upon the purpose of the angels; and for this reason he says that it was on the basis of the authority of the one who was sitting, as by an order, that the movement of the living creatures occurred—and of course, also that of the wheels.

1.20 (να):

That is, they were carrying out their course and the circle like animate beings—in order to show the well-orderedness in the things that are seen and that they have perception. And the seasons of the greatness of the creator * of course, also the sea keeps to its own boundaries, and does not transgress the boundary established from the beginning.

1.22 (νβ):

He wishes to show the trustworthiness of the one who was sitting.

1.24 (νς):

He is calling the shout a "voice / sound of the wings."

1.24 (νζ):

As a certain loud sound was produced while the living creatures moved, it seems, with waters in a mass being brought on violently (??). And it seems to be a certain marvellous [voice / sound], one greater than customary for humans, as though God himself were talking.

1.24 (νθ):

They were not always producing the sound (he says), but rather sometimes they displayed a certain standing state, that is to say that they sang hymns in accordance with what was fitting, and stood with fear, doing both with desire. [??]

1.25 (ξ):

They were producing the hymn (he says), before the one who was sitting on [the throne], and they would be a rest when in a certain manner, as the one who appeared was ordaining laws, it was necessary for them to listen.

1.26 (ξα):

He did not simply say that he saw a throne, but [he saw it] above the firmament, so as to signify the royal rank [of the one who sat on it], and not simply a throne, but a sapphire [throne], representing the trustworthiness [of the figure] by the preciousness of the material.

1.27 (ξζ):

The difference of the materials and the strangeness of the vision allows us to understand the incomprehensibility of [God's] nature. The upper parts are like electrum, showing the purity of his nature, and the lower parts [are like] fire, signifying the punishment of those who are being chastised [Cf. Origen].

1.27 (ξη):

When he (had) seen the sapphire throne, and he seemed to see fire in the one sitting down, he says that there was a corresponding shine from the gleam of what was appearing, and it was like a [rain-]bow of a cloud. For this is what that is like, in a certain manner. (?)