Difference between revisions of "Cherubim"

From BiblePortal Wikipedia
Tag: Reverted
Tag: Reverted
Line 1: Line 1:
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47622" /> ==
 
<p> Cherubim, [[Cherub]] </p> <p> We meet with an account of these so frequently in the word of God, that it forms an important duty to seek, under the Spirit's teaching, for the clearest apprehension of their meaning. At the entrance of the garden of Eden, after the fall, we find the cherubim and a flaming sword placed. (&nbsp;Genesis 3:24) And during the church's continuance in the wilderness, several relations are made of the cherubim. (&nbsp;Exodus 25:18; Exo 26:1; Exo 37:7-8) Solomon's temple also, was adorned with the representation of them. (&nbsp;1 Kings 6:23, etc.) But more particularly, in the visional prophecy of Ezekiel. (See &nbsp;Ezekiel 9:1-11 and &nbsp;Ezekiel 10:1-22 throughout.) The general representation of the cherubim was under the similitude of four living creatures: the face of a man; the face of a lion; the face of an ox, or calf; and the face of an eagle. That these figures were emblems of somewhat more important and higher than themselves, hath been the universal opinion, both in the [[Jewish]] and [[Christian]] church, through all ages. Some have considered them as representing angels. But there seems, in the first view of the subject, a total contradiction to this, because, no one reason upon earth can be shown, why angels should be represented with four faces. Neither could there be any necessity for any other representation of an angel, but as an angel. We meet with continued instances of angels appearing, in the word of God, to God's people without any danger of [[Jehovah]] himself only can it be said, "Thou canst not see my face and live." (&nbsp;Exodus 33:20) Moreover, before the cherubim was sprinkled, on the great day of atonement, the blood of the sacrifice, which we all know was typical of Christ, and represented the one offering of the Redeemer. Now, to have this set forth before angels would have been contrary to the whole sense of Scripture. (See &nbsp;Exodus 37:9; &nbsp;Leviticus 16:14 compared with &nbsp;Hebrews 9:7; Heb 9:12) Evidently, therefore, the cherubim could not be intended to prefigure angels. </p> <p> The question is then, What, or whom, did they represent? I would very humbly say in answer, that I am inclined to think, with several who have gone before me in the study of this solemn and mysterious subject, that the cherubim were emblematical of the glorious persons of the [[Godhead]] in their covenant engagements to redeem our fallen nature, as represented in those characters united with the manhood of Christ. And the foundation of this belief, I humbly beg to subjoin. </p> <p> And first, to begin with the earliest representation at the gate of Paradise, we are told, (&nbsp;Genesis 3:24) that the Lord himself placed those cherubim there, which turned every way, to keep the way of the tree of life. By which I apprehend, the sense of the expression is, not to keep from, but to keep to, the way of the tree of life; meaning, that poor fallen man now had no access but by this way. And as we well know, from our Lord's own authority, that Jesus is "the way, and the truth, and the life; and no man cometh to the Father, but by him." (&nbsp;John 14:6) Hence it should seem, that by these cherubic figures, among which the face of a man formed a part, immediately at the fall, redemption through Christ was set up by those emblems, as manifested to the church. </p> <p> Secondly, Those cherubim were eminently displayed in the [[Holy]] of Holies, over and upon the mercy seat. (See &nbsp;Exodus 25:17-22, compared with &nbsp;Hebrews 11:1-24) Now, as from the authority of those Scriptures, we have full licence to conclude, that the mercy-seat itself was an emblem of Christ, and the High [[Priest]] going into the Holy of Holies once in a year, with blood, a lively type of the Lord Jesus going in with his own blood into heaven itself, there to appear in the presence of God for us, we cannot for a moment suppose, but that these cherubim must have been designed to represent the holy and undivided Three persons in the one eternal JEHOVAH, before whom only, and to whom only, Christ, in his divine and nature united, made the one sacrifice of by which he hath prefected for ever them that are sanctified. The song of heaven declared, that the redemption by Christ was from God, as the first cause, and to God, as the final end. (&nbsp;Revelation 5:9) To have set forth, therefore, these solemn representations, by type and figure, in the Jewish church, before any but JEHOVAH himself, would have been little short of blasphemy, and consequently cherubim, before which every great day of the same was regularly observed, could emblematical only of the glorious persons of the GODHEAD. </p> <p> If it be objected, that in the vision of Isaiah, chap. so again, in the vision of John, &nbsp;Revelation 8:1-13 where in both Scriptures, we find the seraphim, or cherubim, (for they mean one and the same), are represented as worshipping God, and hence it be said, is there not a contradiction in supposing JEHOVAH worshipping [[Jehovah? I]]  answer, certainly there would be, if this were in reality the case. But the fact is, that it is not so. Let it be remembered, that these cherubim are emblems, and not the very persons they represent. The representatives of another my join in any acts with others, to proclaim with them the worth, or praises, of those whom they represent. As the ambassador of an earthly king, though he represents his master, may, at the same time, join his fellow subjects in proclaiming with them his master's honour. This objection, therefore, falls to the ground. And though I do not presume, on a subject so mysterious and sublime, to speak decidedly, yet I cannot but think, that the cherubim of Scripture, are intended to represent the glorious persons of the GODHEAD, with the human nature united to the person of the Son of God, and by no means intended to represent angels. </p>
Cherubim <ref name="term_2200" />
       
<p> ''''' cher´ū̇ ''''' - ''''' bim ''''' , ''''' cher´oo ''''' - ''''' bim ''''' ( כּרוּבים , <i> ''''' kerūbhı̄m ''''' </i> , plural of cherub, כּרוּב , <i> ''''' kerūbh ''''' </i> ): Through the influence of the Septuagint, "cherubim" was used in the earlier English versions, also as a singular, hence, the plural was made to sound "cherubims." The etymology of the word cannot be ascertained. </p> 1. As Guardians of [[Paradise]] <p> In &nbsp;Genesis 3:24 the cherubim are placed by God, after the expulsion of Adam from the garden of Eden, at the east thereof, together with the flaming sword "to keep the way of the tree of life." In their function as guardians of Paradise the cherubim bear an analogy to the winged bulls and lions of [[Babylonia]] and Assyria, colossal figures with human faces standing guard at the entrance of temples (and palaces), just as in Egypt the approaches to the sanctuaries are guarded by sphinxes. But the [[Babylonian]] colossi go by the name of <i> ''''' lamassu ''''' </i> , or <i> ''''' shedu ''''' </i> ; no designation at all approaching the [[Hebrew]] <i> ''''' kerūbh ''''' </i> has so far been found in the [[Assyrian]] language. Nor are Thus named the winged figures, half human and half animal, which in Babylonian and [[Persian]] art are found on both sides of the "sacred tree." Thus, a Babylonian origin of the Hebrew cherubim is neither proved nor disproved. If we look for further analogies which, of course, do not indicate a borrowing on the part of the Hebrews, we may mention the fabulous griffins (γρύπες , <i> ''''' grúpes ''''' </i> ), usually represented as having the heads and wings of an eagle and the body and hind quarters of a lion; they were believed by the [[Greeks]] to inhabit Scythia, and to keep jealous watch over the gold of that country. </p> 2. The [[Garden]] as the [[Abode]] of the Gods <p> If we read between the lines of the Paradise account in Gen (compare &nbsp;Genesis 3:8 ), the garden of Eden, the primeval abode of man, reveals itself as more than that: it was apparently the dwelling-place of God. In the polytheistic story of the creation of the world and early life of man, which, while in several respects analogous (compare &nbsp;Genesis 3:22 ), is devoid of the more spiritual notions of Hebraism, the garden was the abode of the gods who alone had access to the tree of life from the fruit of which they derived their immortality. Adam, before the fall, is conceived as a superhuman being; for while he is forbidden to taste of the fruit of the tree of knowledge, the way to immortality is open to him; for it is only after transgressing the [[Divine]] command that he merits death and becomes mortal. The choice of immortal innocence and mortal knowledge lay before him; he elected death with knowledge. </p> 3. The [[Cherubim]] as Attendants of the [[Deity]] <p> The mythical elements of the Paradise story are still more patent in &nbsp;Ezekiel 28:13 , where the fall of the king of [[Tyre]] is likened to that of primeval man. The garden is situated on a holy mountain of Elohim(= God to Ezekiel, but gods in the primitive source), the 'mountain of assembly' of &nbsp;Isaiah 14:13 , high above the stars in the recesses of the North. It is a wonderful place, adorned with all manner of precious stones. There man, perfect from the day he was created, resplendent with beauty, excelling in wisdom, walks among the fiery stones, like a cherub with outstretched wings. The cherubs are apparently the attendants of the Deity, beauteous angels, of whom man was to be one: but he fell from glory and was hurled from the sanctuary which he had polluted. Some of the angelic attendants of the Deity within are placed in [[Genesis]] without, to do service as guardians of the unapproachable holy garden. </p> 4. As Bearers of the [[Throne]] <p> As attendants of God, they bear the throne upon which He descends from His high abode. Thus in the description of a theophany in Ps 18, we read: </p> <p> "He bowed the heavens also, and came down; </p> <p> And thick darkness was under his feet. </p> <p> And he rode upon a cherub and did fly; </p> <p> Yea, he soared upon the wings of the wind." (&nbsp;Psalm 18:9 , &nbsp;Psalm 18:10 ) </p> <p> Hence, the Lord, or, as the fuller title goes, the Lord of Hosts, is repeatedly styled "He that sitteth (throned) above the cherubim" (&nbsp;Psalm 80:1; &nbsp;Psalm 99:1; &nbsp;1 Samuel 4:4 , and elsewhere). There is certainly no trace here of bull figures: bulls do not fly. The underlying conception is, it seems, rather that of the storm cloud. Compare &nbsp;Psalm 104:3 : </p> <p> "Who maketh the clouds his chariot; </p> <p> Who walketh upon the wings of the wind." </p> <p> The Hebrew for "chariot" is רכוּב , <i> ''''' rekhūbh ''''' </i> , a sort of inverted <i> ''''' kerūbh ''''' </i> ̌ . </p> 5. In the Vision of Ezekiel <p> But the function of the cherubim as bearers and movers of the Divine throne is brought out most clearly in the vision of Ezekiel (chapter 1, with which compare chapter 10). In chapter 1 the prophet designates them as "living creatures" ( <i> ''''' ḥayyōth ''''' </i> ); but upon hearing God's words addressed to the "man clothed in linen" (&nbsp;Ezekiel 10:2 ) he perceives that the living creatures which he saw in the first vision were cherubim (&nbsp;Ezekiel 10:20 ); hence, in &nbsp;Ezekiel 9:3 the chariot or throne, from which the glory of God went up, is spoken of as a cherub. The following is a description in detail of the cherubim as seen by Ezekiel. They are represented as four living creatures, each with four faces, man, lion, ox (replaced in the parallel chapter by cherub), and eagle (&nbsp; Ezekiel 1:10; &nbsp;Ezekiel 10:14 ), having the figure and hands of men (&nbsp;Ezekiel 1:5 , &nbsp;Ezekiel 1:8 ), and the feet of calves (&nbsp;Ezekiel 1:7 ). Each has four wings, two of which are stretched upward (&nbsp;Ezekiel 1:11 ), meeting above and sustaining the "firmament," that is, the bottom of the Divine throne (&nbsp;Ezekiel 1:22; &nbsp;Ezekiel 10:1 ), while two are stretched downward, conformable the one to the other, so as to cover their bodies (&nbsp;Ezekiel 1:11 , &nbsp;Ezekiel 1:23 ). In appearance, the living creatures resemble coals of fire (compare &nbsp;Ezekiel 10:2 , &nbsp;Ezekiel 10:6 f, where the "man clothed in linen" is bidden fill both his hands with coals of fire from between the cherubim), burning like torches, the fire flashing up and down among the creatures, a bright fire out of which lightning goes forth (&nbsp; Ezekiel 1:13 ). Thus the creatures run and vanish as the appearance of a flash of lightning (&nbsp;Ezekiel 1:14 ). The cherubim do not turn as they change direction, but always go straight forward (&nbsp;Ezekiel 1:9 , &nbsp;Ezekiel 1:17; &nbsp;Ezekiel 10:11 ), as do the wheels of the cherubic chariot with rings full of eyes round about (&nbsp;Ezekiel 1:18; &nbsp;Ezekiel 10:12 ). The cherubim represent the spirit, or will, in the wheels: at the direction of the spirit, the wheels are lifted up from the bottom and the chariot moves upward (&nbsp;Ezekiel 1:19 f; &nbsp; Ezekiel 10:16 f). The cherubim are Thus the moving force of the vehicle. </p> 6. Relation to [[Seraphim]] and Other [[Angels]] <p> Ezekiel's cherubim are clearly related to the seraphim in Isaiah's inaugural vision (&nbsp;Isaiah 6:1-13 ). Like the cherubim, the seraphim are the attendants on God as He is seated upon a throne high and exalted; they are also winged creatures: with twain they cover their faces, and with twain they cover their feet, and with twain they fly. Like the [[Levites]] in the sanctuary below, they sing a hymn of adoration: "Holy, holy, holy, is [[Yahweh]] of hosts: the whole earth is full of his glory." In the Book of Enoch, the cherubim, seraphim, and ophannim (wheels), and all the angels of power constitute the "host of God," the guardians of His throne, the singers of praise ascribing blessedness to "the Lord of Spirits," with the archangel [[Gabriel]] at their head (see 20:7; 40; &nbsp;Isaiah 61:10 f; 71:7). And so in the [[Jewish]] daily liturgy the seraphim, ophannim, and "living creatures" constitute the heavenly choir who, the elect ministers of the Living God, ready to do the will of their maker with trembling, intone in sweet harmony the Thrice-holy. In the Talmud, the cherubim are represented as having the likeness of youths (with a fanciful etymology, כּטרוּב , <i> ''''' ke ''''' </i> plus <i> ''''' rūbh ''''' </i> , "like a youth"; <i> ''''' Ṣukk ''''' </i> 5 <i> b </i> ; <i> ''''' Ḥag ''''' </i> 13 <i> b </i> ), while, according to the Midrash, they have no definite shape, but appear indifferently as men or women, or as spirits and angelic beings ( <i> ''''' Gen rabbā ''''' </i> ) 21). </p> 7. In &nbsp;Revelation 4:1-11 <p> The "four living creatures" of &nbsp;Revelation 4:6 are clearly modeled upon Ezekiel, with supplementary touches from Isaiah. Full of eyes before and behind, they are in the midst of the throne, and round about it. One resembles a lion, the other a calf, and the third a man, and the fourth a flying eagle. Each of the creatures has six wings. "They have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come." </p> 8. Ornamental Cherubim in the [[Temple]] of [[Solomon]] <p> In the temple of Solomon, two gigantic cherubic images of olive-wood plated with gold, ten cubits high, stood in the innermost sanctuary (the <i> ''''' debhı̄r ''''' </i> ) facing the door, whose wings, five cubits each, extended, two of them meeting in the middle of the room to constitute the throne, while two extended to the walls (&nbsp;1 Kings 6:23-28; &nbsp;1 Kings 8:6 , &nbsp;1 Kings 8:7; &nbsp;2 Chronicles 3:10-13; &nbsp;2 Chronicles 5:7 , &nbsp;2 Chronicles 5:8 ). The Chronicler represents them as the chariot of the Lord (&nbsp;1 Chronicles 28:18 ). There were also images of the cherubim carved on the gold-plated cedar planks which constituted the inner walls of the temple, and upon the olive-wood doors (&nbsp;1 Kings 6:29 , &nbsp;1 Kings 6:35; &nbsp;2 Chronicles 3:7 ); also on the bases of the portable lavers, interchanging with lions and oxen (&nbsp;1 Kings 7:29-36 ). According to the Chronicler, they were also woven in the veil of the [[Holy]] of Holies (&nbsp;2 Chronicles 3:14 ). </p> 9. In the Temple of Ezekiel <p> Ezekiel represents the inner walls of the temple as carved with alternating palm trees and cherubim, each with two faces, the lion looking on one side, the man on the other (&nbsp;Ezekiel 41:18-25 ). </p> 10. In the [[Tabernacle]] <p> In the Tabernacle, there were two cherubim of solid gold upon the golden slab of the "lid," or "mercy-seat," facing each other, with wings outstretched above, so as to constitute a throne on which the glory of the Lord appeared, and from which He spake (&nbsp;Exodus 25:18-22; &nbsp;Exodus 37:7-9; &nbsp;Numbers 7:89; &nbsp;Hebrews 9:5 ). There were also cherubim woven into the texture of the inner curtain of the Tabernacle and the veil (&nbsp;Exodus 26:1 , &nbsp;Exodus 26:31; &nbsp;Exodus 36:8 , &nbsp;Exodus 36:35 ). There were no cherubim in the temple of Herod, but the walls were painted with figures of them (see [[Talmud]] <i> ''''' Yōmā ''''' </i> ) 54 <i> a </i> ). In the times of [[Josephus]] no one knew what the Scriptural cherubim looked like ( <i> Ant. </i> , VIII, iii, 3). </p> Literature <p> Brown, Driver, and Briggs, <i> Hebrew and English Lexicon of the Old [[Testament]] </i> , under the word; <i> KAT </i> 3, 529 f, and references; commentaries on Genesis and Ezekiel. </p>
== Hastings' Dictionary of the Bible <ref name="term_50185" /> ==
 
<p> <strong> [[Cherubim]] </strong> . <strong> 1 </strong> . The most important passage for determining <em> the origin </em> of the [[Hebrew]] conception of the cherubim is &nbsp; Psalms 18:10 . The poet, in describing a theophany of Jehovah, represents the God of [[Israel]] as descending to earth on the black thunder-cloud: ‘He rode upon a cheruh and did fly, yea, he soared on the wings of the wind.’ According to this passage, the cherub is a personification of the storm-cloud, or, as others prefer to interpret, of the storm-wind which bears Jehovah from heaven to earth. </p> <p> <strong> 2 </strong> . We shall next discuss the part the cherubim play <em> in the religious symbolism of the OT </em> . In the [[Tabernacle]] there were two small golden cherubim, one at each end of the mercy-seat. It was these figures that invested the ark with its special significance as an emblem of the immediate presence of Jehovah. Cherubic figures were embroidered on the curtain separating the Holy of Holies from the Holy Place, and on the other tapestries of the sanctuary. In the [[Temple]] two huge cheruhim of olive wood, overlaid with gold, overshadowed the ark with their wings (&nbsp; 1 Kings 6:23-28 ). Cherubic figures were also found among the other decorations of the Temple (&nbsp; 1 Kings 6:29; &nbsp; 1 Kings 6:32; &nbsp; 1 Kings 6:35 ). In both sanctuaries they are figures of religious symbolism; they act as bearers of Deity, and are consequently emblematic of Jehovah’s immediate presence. Hence we have the phrase ‘Thou that sittest on the cherubim’ (&nbsp; Psalms 80:1 <em> et al. </em> ). In Ezekiel’s Inaugural vision (ch. 1) the four composite figures of the living creatures are in a later passage termed cherubim (&nbsp; Psalms 10:2 ). They support the firmament on which the throne of Jehovah rests, and in this connexion we again have them as bearers of Deity. In the [[Paradise]] story, the cherubim perform another function; they appear as guardians of the tree of life (&nbsp; [[Genesis]] 3:24 J [Note: Jahwist.] ). A different version of this story is alluded to by Ezekiel (&nbsp; Ezekiel 28:14; &nbsp; Ezekiel 28:16 ); according to this prophet, a cherub expels the prince of [[Tyre]] from Eden, the garden of God. In both these passages they perform the function of guardians of sacred things, and in view of this it is probable that, in the Temple and Tabernacle, they were looked upon as guardians of the contents of the ark as well as emblems of the [[Divine]] presence. </p> <p> <strong> 3. </strong> As to <em> the figure </em> of the cherubim in the sanctuaries we have no clue, and [[Josephus]] is probably correct when he says that no one knows or can guess their form. The prophet Ezekiel and the results of [[Babylonian]] excavations assist us in solving the enigma. The prophet’s living creatures were composite figures, each having the face of a man, a lion, an ox, and an eagle. We are not to suppose that these forms corresponded exactly to anything that the prophet had seen, but he worked out these figures in his gorgeous imagination, combining elements Hebrew and Babylonian. The native element is to some extent an unsolved riddle, but of the contribution made by Babylonian art there can be no reasonable doubt. The huge composite figures with human head, eagle’s wings, and bull’s body, which were placed as guardians at the doors of temples and palaces in Babylonia, supplied the prophet with the material for his vision. The writer of the story of the [[Garden]] of Eden had some such figures in mind. Basing his conjecture on Ezekiel’s vision, Schultz ( <em> OT Theol </em> . ii. p. 236) imagines that the cherubim of the sanctuary were composite figures with feet of oxen, wings of eagles, manes of lions, and human bodies and faces, standing upright and spreading their wings over the ark. This view is somewhat problematic. Cheyne and [[Dillmann]] prefer to associate them with the griffin, which so often appears in mythology as a guardian of sacred treasures. The former asserts that the Hebrew cherubim were of Hittite origin. It is not correct to suppose that they were directly borrowed either from the [[Babylonians]] or the Hittites, but the Hebrew imagination combined foreign and native elements as they were suited to its purpose. The derivation of the Heb. word from the Bab. [Note: Babylonian.] <em> kurubu </em> , a designation of the steer-god, is, although advocated by Delitzsch, exceedingly uncertain and is denied by Zimmern. We are now in a position to judge the three theories as to the nature of the cherubim, that they were (1) real, (2) symbolical, and (3) mythical. That they were higher angelic beings with actual existence is now generally discarded. They were in reality creations of the imagination, the form being borrowed from mythological sources and afterwards invested with a symbolic meaning. </p> <p> <strong> 4. </strong> In Jewish theology the cherubim are one of the three highest classes of angels, the other two being the <em> seraphim </em> and <em> ophanim </em> , which guard the throne of the Most High. They appear as youthful angels in Rabbinical literature. [[Philo]] allegorizes them as representing two supreme attributes of God His goodness and authority; he also mentions other views (for Jewish ideas, cf. <em> JE </em> <em> [Note: Jewish Encyclopedia.] </em> <em> s.v. </em> ). The living creatures of the [[Apocalyptic]] vision are borrowed from Ezekiel’s imagery. Starting with this passage (&nbsp; Revelation 4:6 ff.), and borrowing elements from Jewish theology, some Christian theologians have incorrectly maintained that the cherubim of [[Scripture]] were supramundane spiritual essences. </p> <p> James A. Kelso. </p>
== References ==
       
== Hastings' Dictionary of the New Testament <ref name="term_55304" /> ==
<p> (χερουβίμ) </p> <p> Among the symbolic ornaments of the Tabernacle the writer of Hebrews mentions ‘the cherubim of glory overshading the mercy-seat’ (&nbsp;Hebrews 9:5). In Solomon’s Temple there were two colossal cherubim whose out-spread wings filled the most holy place (&nbsp;1 Kings 6:23-28), but in the ideal description of the Tabernacle two much smaller figures are represented as standing on the ark of the covenant itself (which was only about four feet long), facing each other and overshadowing the place of God’s presence. The cherubim were ‘das beliebteste Ornamentstück der Hebräer’ (Benzinger, <i> Heb. Arch. </i> , Freiburg, 1894, p. 268). It is significant that while precise directions are given regarding their material, position, and attitude, nothing is said of their shape except that they were winged. Their enigmatic form made them fitting symbols of the mysterious nature of the Godhead. Originally, no doubt, they were far from being merely allegorical. They had lived long in the popular imagination before they came to be used as religious emblems. They were mythical figures probably suggested by the phenomenon of the storm-cloud, in which God seemed to descend from heaven to earth, the thunder being the rushing of their wings and the lightning their flashing swords (cf. &nbsp;Psalms 18:10-11). While Lenormant ( <i> Les Origines </i> , 1880-84, i, 112f.) and Friedrich Delitzsch ( <i> [[Wo]] lag das Paradies? </i> , 1881, p. 150f.) connect them with the winged bulls which guarded the entrance to [[Assyrian]] palaces, others associate them with the [[Syrian]] griffins (probably of Hittite origin) which were supposed to draw the chariot of the sun-god (Cheyne, <i> Encyclopaedia Biblica </i> i. 745). [[Behind]] the cherubim of Ezekiel (10:1f.) which are the original of the ‘living creatures’ of &nbsp;Revelation 4:6-8, there may be the signs of the zodiac (Gunkel). </p> <p> When the later Hebrews wished to represent the presence of [[Jahweh]] among them in the Temple at Jerusalem, they adopted the cherubim as the awful symbols alike of His nearness and of His unapproachableness. It is improbable that these works of art had a purely human appearance. Schultz ( <i> OT Theol. </i> , Eng. translation, 1892, ii. 236) inclines to the view that they were ‘composite figures, with the feet of oxen, the wings of eagles, the manes of lions, and the body and face of men.’ A. [[Jeremias]] ( <i> The OT in the Light of the Anc. East </i> , 1911, ii. 126), following Klostermann, thinks it possible that ‘the conception is that of four cherubim (two cherubim, each with a double face).’ As the symbols were blazoned on the doors, walls, and curtains of the Temple, their general appearance must originally have been quite well known, but time once more threw a veil of mystery over them, and Josephus declares that ‘no one can tell or guess what the cherubim, were like’ ( <i> Ant </i> . viii. iii. 3). </p> <p> Literature.-I. Benzinger, <i> Heb. Arch. </i> 2, 1907, index, <i> s.v. </i> ‘Kerube’; A. Furtwängler, in Roscher[Note: oscher Roscher’s Ausführliches Lexikon der griech. und röm. Mythologie.], <i> Lex. </i> i. 2, col. 1742ff. article‘Gryps’; article‘Cherub’ in <i> Encyclopaedia Biblica </i> and ‘Cherubim’ in <i> Hasting's Dictionary of the Bible (5 vols) </i> . </p> <p> James Strahan. </p>
       
== Bridgeway Bible Dictionary <ref name="term_18468" /> ==
<p> From the images that were made for the tabernacle and the temple, it seems that cherubim (plural of cherub) were winged creatures of some heavenly angelic order. They usually acted as guardians for the [[Almighty]] and his interests. </p> <p> After the rebellion against God in the garden of Eden, God sent cherubim to guard the tree of life (&nbsp;Genesis 3:24). In Israel’s tabernacle, two cherubim images were attached to the lid of the ark of the covenant in the Most Holy Place. The lid of the ark, known as the mercy seat, was the symbolic throne of God, and the cherubim were symbolic guardians of that throne (&nbsp;Exodus 25:18-22; &nbsp;1 Samuel 4:4; &nbsp;2 Samuel 6:2; &nbsp;2 Kings 19:15; &nbsp;Psalms 80:1; &nbsp;Hebrews 9:5). In Solomon’s temple also, the Most Holy Place had images of guardian cherubim. They were so huge that side by side they stretched across the room from wall to wall (&nbsp;1 Kings 6:23-28). In Ezekiel’s visions, cherubim supported the chariot-throne of God (&nbsp;Ezekiel 1:4-28; Ezekiel 10; cf. &nbsp;Psalms 18:10). </p> <p> Craftsmen who worked on the ornamentation of the tabernacle and the temple included cherubim in many of their designs. Cherubim were pictured on the coverings and curtains of the tabernacle (&nbsp;Exodus 26:1; &nbsp;Exodus 26:31), the walls of the temple (&nbsp;1 Kings 6:29; cf. &nbsp;Ezekiel 41:17-20; &nbsp;Ezekiel 41:25), and the mobile lavers that belonged to the temple (&nbsp;1 Kings 7:29; &nbsp;1 Kings 7:36). </p>
       
== Smith's Bible Dictionary <ref name="term_72092" /> ==
<p> '''Cherub'im.''' The symbolical figure so called was a composite creature-form which finds a parallel in the religious insignia of Assyria, Egypt and Persia, for example, the sphinx, the winged bulls and lions of Nineveh, etc. A cherub guarded paradise. &nbsp;Genesis 3:24. [[Figures]] of Cherubim were placed on the [[Mercy-Seat]] of the ark. &nbsp;Exodus 25:18. A pair of colossal size overshadowed it in Solomon's Temple with the canopy of their contiguously extended wings. &nbsp;1 Kings 6:27. </p> <p> Those on the [[Ark]] were to be placed with wings stretched forth, one at each end of the Mercy-Seat. Their wings were to be stretched upwards, and their faces "towards each other and towards the Mercy-Seat." It is remarkable that, with such precise directions as to their position, attitude and material, nothing, save that they were winged, is said concerning their shape. </p> <p> On the whole, it seems likely that the word "cherub" meant, not only the composite creature-form, of which the man, lion, ox and eagle were the elements, but, further, some peculiar and mystical form. (Some suppose that the cherubim represented God's providence among men, the four faces expressing the characters of that providence: </p> <p> 1) ''Its Wisdom And Intelligence'' (man); </p> <p> 2) ''Its Strength'' (ox); </p> <p> 3) ''Its [[Kingly]] Authority'' (lion); </p> <p> 4) ''Its Swiftness, Its Far-Sightedness'' (eagle). </p> <p> Others, combining all the other references with the description of the living creatures in Revelation, make the cherubim to represent God's redeemed people. The qualities of the four faces are those which belong to God's people. Their facing four ways, towards all quarters of the globe, represents their duty of extending the truth. The wings show swiftness of obedience; and only the redeemed can sing the song put in their mouths in &nbsp;Revelation 5:8-14. - Editor). </p>
       
== Vine's Expository Dictionary of NT Words <ref name="term_77189" /> ==
<div> '''1: '''''Χερούβ''''' ''' (Strong'S #5502 — Noun Neuter — cheroubim — kher-oo-beem' ) </div> <p> are regarded by some as the ideal representatives of redeemed animate creation. In the Tabernacle and Temple they were represented by the two golden figures of two-winged living creatures. They were all of one piece with the golden lid of the ark of the covenant in the Holy of Holies, signifying that the prospect of redeemed and glorified creatures was bound up with the sacrifice of Christ. </p> &nbsp;Genesis 3:24&nbsp;Revelation 22:14&nbsp;Psalm 18:10&nbsp;Ezekiel 28:4&nbsp;Ezekiel 10:1-20&nbsp;11:22&nbsp;Hebrews 9:5
       
== Webster's Dictionary <ref name="term_99856" /> ==
<p> '''(1):''' (n.) The Hebrew plural of Cherub.. Cf. Seraphim. </p> <p> '''(2):''' (pl.) of Cherub </p>
       
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15439" /> ==
<p> Cher´ubim (Cherub, pl. Cherubim) is the name of certain symbolical figures frequently mentioned in Scripture. The derivation and meaning of the term cannot now be known with certainty. </p>
       
== The Nuttall Encyclopedia <ref name="term_70630" /> ==
<p> An order of angelic beings conceived of as accompanying the manifestations of Jehovah, supporting His throne and protecting His glory, guarding it from profane intrusion; winged effigies of them overshadowed the [[Mercy Seat]] ( <i> q. v </i> .). </p>
       
==References ==
<references>
<references>
 
<ref name="term_2200"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/cherubim+(1) Cherubim from International Standard Bible Encyclopedia]</ref>
<ref name="term_47622"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/cherubim Cherubim from Hawker's Poor Man's Concordance And Dictionary]</ref>
       
<ref name="term_50185"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/cherubim Cherubim from Hastings' Dictionary of the Bible]</ref>
       
<ref name="term_55304"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/cherubim Cherubim from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_18468"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/cherubim Cherubim from Bridgeway Bible Dictionary]</ref>
       
<ref name="term_72092"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/cherubim Cherubim from Smith's Bible Dictionary]</ref>
       
<ref name="term_77189"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/cherubim Cherubim from Vine's Expository Dictionary of NT Words]</ref>
       
<ref name="term_99856"> [https://bibleportal.com/dictionary/webster-s-dictionary/cherubim Cherubim from Webster's Dictionary]</ref>
       
<ref name="term_15439"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/cherubim Cherubim from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
       
<ref name="term_70630"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/cherubim Cherubim from The Nuttall Encyclopedia]</ref>
       
</references>
</references>

Revision as of 16:20, 14 October 2021

Cherubim [1]

cher´ū̇ - bim , cher´oo - bim ( כּרוּבים , kerūbhı̄m , plural of cherub, כּרוּב , kerūbh ): Through the influence of the Septuagint, "cherubim" was used in the earlier English versions, also as a singular, hence, the plural was made to sound "cherubims." The etymology of the word cannot be ascertained.

1. As Guardians of Paradise

In  Genesis 3:24 the cherubim are placed by God, after the expulsion of Adam from the garden of Eden, at the east thereof, together with the flaming sword "to keep the way of the tree of life." In their function as guardians of Paradise the cherubim bear an analogy to the winged bulls and lions of Babylonia and Assyria, colossal figures with human faces standing guard at the entrance of temples (and palaces), just as in Egypt the approaches to the sanctuaries are guarded by sphinxes. But the Babylonian colossi go by the name of lamassu , or shedu  ; no designation at all approaching the Hebrew kerūbh has so far been found in the Assyrian language. Nor are Thus named the winged figures, half human and half animal, which in Babylonian and Persian art are found on both sides of the "sacred tree." Thus, a Babylonian origin of the Hebrew cherubim is neither proved nor disproved. If we look for further analogies which, of course, do not indicate a borrowing on the part of the Hebrews, we may mention the fabulous griffins (γρύπες , grúpes ), usually represented as having the heads and wings of an eagle and the body and hind quarters of a lion; they were believed by the Greeks to inhabit Scythia, and to keep jealous watch over the gold of that country.

2. The Garden as the Abode of the Gods

If we read between the lines of the Paradise account in Gen (compare  Genesis 3:8 ), the garden of Eden, the primeval abode of man, reveals itself as more than that: it was apparently the dwelling-place of God. In the polytheistic story of the creation of the world and early life of man, which, while in several respects analogous (compare  Genesis 3:22 ), is devoid of the more spiritual notions of Hebraism, the garden was the abode of the gods who alone had access to the tree of life from the fruit of which they derived their immortality. Adam, before the fall, is conceived as a superhuman being; for while he is forbidden to taste of the fruit of the tree of knowledge, the way to immortality is open to him; for it is only after transgressing the Divine command that he merits death and becomes mortal. The choice of immortal innocence and mortal knowledge lay before him; he elected death with knowledge.

3. The Cherubim as Attendants of the Deity

The mythical elements of the Paradise story are still more patent in  Ezekiel 28:13 , where the fall of the king of Tyre is likened to that of primeval man. The garden is situated on a holy mountain of Elohim(= God to Ezekiel, but gods in the primitive source), the 'mountain of assembly' of  Isaiah 14:13 , high above the stars in the recesses of the North. It is a wonderful place, adorned with all manner of precious stones. There man, perfect from the day he was created, resplendent with beauty, excelling in wisdom, walks among the fiery stones, like a cherub with outstretched wings. The cherubs are apparently the attendants of the Deity, beauteous angels, of whom man was to be one: but he fell from glory and was hurled from the sanctuary which he had polluted. Some of the angelic attendants of the Deity within are placed in Genesis without, to do service as guardians of the unapproachable holy garden.

4. As Bearers of the Throne

As attendants of God, they bear the throne upon which He descends from His high abode. Thus in the description of a theophany in Ps 18, we read:

"He bowed the heavens also, and came down;

And thick darkness was under his feet.

And he rode upon a cherub and did fly;

Yea, he soared upon the wings of the wind." ( Psalm 18:9 ,  Psalm 18:10 )

Hence, the Lord, or, as the fuller title goes, the Lord of Hosts, is repeatedly styled "He that sitteth (throned) above the cherubim" ( Psalm 80:1;  Psalm 99:1;  1 Samuel 4:4 , and elsewhere). There is certainly no trace here of bull figures: bulls do not fly. The underlying conception is, it seems, rather that of the storm cloud. Compare  Psalm 104:3 :

"Who maketh the clouds his chariot;

Who walketh upon the wings of the wind."

The Hebrew for "chariot" is רכוּב , rekhūbh , a sort of inverted kerūbh ̌ .

5. In the Vision of Ezekiel

But the function of the cherubim as bearers and movers of the Divine throne is brought out most clearly in the vision of Ezekiel (chapter 1, with which compare chapter 10). In chapter 1 the prophet designates them as "living creatures" ( ḥayyōth ); but upon hearing God's words addressed to the "man clothed in linen" ( Ezekiel 10:2 ) he perceives that the living creatures which he saw in the first vision were cherubim ( Ezekiel 10:20 ); hence, in  Ezekiel 9:3 the chariot or throne, from which the glory of God went up, is spoken of as a cherub. The following is a description in detail of the cherubim as seen by Ezekiel. They are represented as four living creatures, each with four faces, man, lion, ox (replaced in the parallel chapter by cherub), and eagle (  Ezekiel 1:10;  Ezekiel 10:14 ), having the figure and hands of men ( Ezekiel 1:5 ,  Ezekiel 1:8 ), and the feet of calves ( Ezekiel 1:7 ). Each has four wings, two of which are stretched upward ( Ezekiel 1:11 ), meeting above and sustaining the "firmament," that is, the bottom of the Divine throne ( Ezekiel 1:22;  Ezekiel 10:1 ), while two are stretched downward, conformable the one to the other, so as to cover their bodies ( Ezekiel 1:11 ,  Ezekiel 1:23 ). In appearance, the living creatures resemble coals of fire (compare  Ezekiel 10:2 ,  Ezekiel 10:6 f, where the "man clothed in linen" is bidden fill both his hands with coals of fire from between the cherubim), burning like torches, the fire flashing up and down among the creatures, a bright fire out of which lightning goes forth (  Ezekiel 1:13 ). Thus the creatures run and vanish as the appearance of a flash of lightning ( Ezekiel 1:14 ). The cherubim do not turn as they change direction, but always go straight forward ( Ezekiel 1:9 ,  Ezekiel 1:17;  Ezekiel 10:11 ), as do the wheels of the cherubic chariot with rings full of eyes round about ( Ezekiel 1:18;  Ezekiel 10:12 ). The cherubim represent the spirit, or will, in the wheels: at the direction of the spirit, the wheels are lifted up from the bottom and the chariot moves upward ( Ezekiel 1:19 f;   Ezekiel 10:16 f). The cherubim are Thus the moving force of the vehicle.

6. Relation to Seraphim and Other Angels

Ezekiel's cherubim are clearly related to the seraphim in Isaiah's inaugural vision ( Isaiah 6:1-13 ). Like the cherubim, the seraphim are the attendants on God as He is seated upon a throne high and exalted; they are also winged creatures: with twain they cover their faces, and with twain they cover their feet, and with twain they fly. Like the Levites in the sanctuary below, they sing a hymn of adoration: "Holy, holy, holy, is Yahweh of hosts: the whole earth is full of his glory." In the Book of Enoch, the cherubim, seraphim, and ophannim (wheels), and all the angels of power constitute the "host of God," the guardians of His throne, the singers of praise ascribing blessedness to "the Lord of Spirits," with the archangel Gabriel at their head (see 20:7; 40;  Isaiah 61:10 f; 71:7). And so in the Jewish daily liturgy the seraphim, ophannim, and "living creatures" constitute the heavenly choir who, the elect ministers of the Living God, ready to do the will of their maker with trembling, intone in sweet harmony the Thrice-holy. In the Talmud, the cherubim are represented as having the likeness of youths (with a fanciful etymology, כּטרוּב , ke plus rūbh , "like a youth"; Ṣukk 5 b  ; Ḥag 13 b ), while, according to the Midrash, they have no definite shape, but appear indifferently as men or women, or as spirits and angelic beings ( Gen rabbā ) 21).

7. In  Revelation 4:1-11

The "four living creatures" of  Revelation 4:6 are clearly modeled upon Ezekiel, with supplementary touches from Isaiah. Full of eyes before and behind, they are in the midst of the throne, and round about it. One resembles a lion, the other a calf, and the third a man, and the fourth a flying eagle. Each of the creatures has six wings. "They have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come."

8. Ornamental Cherubim in the Temple of Solomon

In the temple of Solomon, two gigantic cherubic images of olive-wood plated with gold, ten cubits high, stood in the innermost sanctuary (the debhı̄r ) facing the door, whose wings, five cubits each, extended, two of them meeting in the middle of the room to constitute the throne, while two extended to the walls ( 1 Kings 6:23-28;  1 Kings 8:6 ,  1 Kings 8:7;  2 Chronicles 3:10-13;  2 Chronicles 5:7 ,  2 Chronicles 5:8 ). The Chronicler represents them as the chariot of the Lord ( 1 Chronicles 28:18 ). There were also images of the cherubim carved on the gold-plated cedar planks which constituted the inner walls of the temple, and upon the olive-wood doors ( 1 Kings 6:29 ,  1 Kings 6:35;  2 Chronicles 3:7 ); also on the bases of the portable lavers, interchanging with lions and oxen ( 1 Kings 7:29-36 ). According to the Chronicler, they were also woven in the veil of the Holy of Holies ( 2 Chronicles 3:14 ).

9. In the Temple of Ezekiel

Ezekiel represents the inner walls of the temple as carved with alternating palm trees and cherubim, each with two faces, the lion looking on one side, the man on the other ( Ezekiel 41:18-25 ).

10. In the Tabernacle

In the Tabernacle, there were two cherubim of solid gold upon the golden slab of the "lid," or "mercy-seat," facing each other, with wings outstretched above, so as to constitute a throne on which the glory of the Lord appeared, and from which He spake ( Exodus 25:18-22;  Exodus 37:7-9;  Numbers 7:89;  Hebrews 9:5 ). There were also cherubim woven into the texture of the inner curtain of the Tabernacle and the veil ( Exodus 26:1 ,  Exodus 26:31;  Exodus 36:8 ,  Exodus 36:35 ). There were no cherubim in the temple of Herod, but the walls were painted with figures of them (see Talmud Yōmā ) 54 a ). In the times of Josephus no one knew what the Scriptural cherubim looked like ( Ant. , VIII, iii, 3).

Literature

Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old Testament , under the word; KAT 3, 529 f, and references; commentaries on Genesis and Ezekiel.

References

  1. ↑ Cherubim from International Standard Bible Encyclopedia
Retrieved from "http://wiki.bibleportal.com/index.php?title=Cherubim&oldid=327971"