The real nature and origin of the Hebrew kerub is apparent on reference to the language used by Ezekiel in describing his vision of winged creatures. Dr. Faber shows clearly that these were the same as the kerubim in the Holy of Holies of the Hebrew temple, and he argues, moreover, with great justice, that the latter must have agreed with those who were said to have been stationed before the tree of life in Eden. In fact, the King of Tyre is styled by Ezekiel “the anointed covering kerub of Eden, the garden of God.”[68] Now, a curious difference is made by Ezekiel in the two descriptions he gives of the creatures which appeared in his vision. In the one case he describes them as having each four faces—that of a man, that of a lion, that of an ox, and that of an eagle.[69] Subsequently, however, they are described as having each the faces of a _kerub_, of a man, of an eagle, and of a lion.[70] Judging from this discrepancy, the head of a kerub being substituted for that of an ox, it has been suggested that the kerub and the ox are synonymous. Dr. Faber very justly observes on this difficulty, that Ezekiel “would scarcely have called the head of the ox by way of eminence the _head of a kerub_, unless the form of the ox so greatly predominated in the compound form of the kerub as to warrant the entire kerub being familiarly styled _an ox_.”[71] This conclusion is the more probable when we consider that in the first vision the creatures are represented with feet like those of a calf.[72] In fact, we have in this vision, as in the _kerubim_ of Genesis, animal representations of deity, such as the Persians and other Eastern peoples delighted in, the most prominent being that of the ox—or, rather _bull_, as it would be more properly rendered.