Cherub

Watson's Biblical & Theological Dictionary

כרב , plural כרבים . It appears, from Genesis 3:29, that this is a name given to angels; but whether it is the name of a distinct class of celestials, or designates the same order as the seraphim, we have no means of determining. But the term cherbim generally signifies those figures which Moses was commanded to make and place at each end of the mercy seat, or propitiatory, and which covered the ark with expanded wings in the most holy place of the Jewish tabernacle and temple. See   Exodus 25:18-19 . The original meaning of the term, and the shape or form of these, any farther than that they were alata animata, "winged creatures," is not certainly known. The word in Hebrew is sometimes taken for a calf or ox; and  Ezekiel 10:14 , sets down the face of a cherub as synonymous to the face of an ox. The word cherub, in Syriac and Chaldee, signifies to till or plough, which is the proper work of oxen. Cherub also signifies strong and powerful. Grotius says they were figures much like that of a calf; and Bochart, likewise, thinks that they were more like the figure of an ox than any thing beside; and Spencer is of the same mind. But Josephus says they were extraordinary creatures of a figure unknown to mankind. The opinion of most critics, taken, it seems, from   Ezekiel 1:9-10 , is, that they were figures composed of parts of various creatures; as a man, a lion, an ox, an eagle. But certainly we have no decided proof that the figures placed in the holy of holies, in the tabernacle, were of the same form with those described by Ezekiel. The contrary, indeed, seems rather indicated, because they looked down upon the mercy seat, which is an attribute not well adapted to a four-faced creature, like the emblematical cherubim seen by Ezekiel.

The cherubim of the sanctuary were two in number; one at each end of the mercy seat; which, with the ark, was placed exactly in the middle, between the north and south sides of the tabernacle. It was here that atonement was made, and that God was rendered propitious by the high priest sprinkling the blood upon and before the mercy seat,  Leviticus 16:14-15 . Here the glory of God appeared, and here he met his high priest, and by him his people, and from hence he gave forth his oracles; whence the whole holy place was called דביר , the oracle. These cherubim, it must be observed, had feet whereon they stood   2 Chronicles 3:13; and their feet were joined, in one continued beaten work, to the ends of the mercy seat which covered the ark: so that they were wholly over or above it. Those in the tabernacle were of beaten gold, being but of small dimensions,  Exodus 25:18; but those in the temple of Solomon were made of the wood of the olive tree overlaid with gold; for they were very large, extending their wings to the whole breadth of the oracle, which was twenty cubits,  1 Kings 6:23-28;  2 Chronicles 3:10-13 . They are called "cherubim of glory," not merely or chiefly on account of the matter or formation of them, but because they had the glory of God, or the glorious symbol of his presence, "the Shekinah,' resting between them. As this glory abode in the inward tabernacle, and as the figures of the cherubim represented the angels who surrounded the manifestation of the divine presence in the world above, that tabernacle was rendered a fit image of the court of heaven, in which light it is considered every where in the Epistle to the Hebrews. See  Hebrews 4:14;  Hebrews 8:1;  Hebrews 9:8-9;  Hebrews 9:23-24;  Hebrews 12:22-23 .

The cherubim, it is true, have been considered by the disciples of Mr. Hutchinson as designed emblems of Jehovah himself, or rather of the Trinity of Persons in the Godhead, with man taken into the divine essence. But that God, who is a pure Spirit, without parts or passions, perfectly separate and remote from all matter, should command Moses to make material and visible images or emblematical representations of himself, is utterly improbable: especially, considering that he had repeatedly, expressly, and solemnly forbidden every thing of this kind in the second commandment of the moral law, delivered from Mount Sinai, amidst thunder and lightning, "blackness, darkness, and tempest," pronouncing with an audible and awful voice, while "the whole mount quaked greatly, and the sound of the trumpet waxed louder and louder, Thou shalt not make unto thee any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth." Hence the solemn caution of Moses,  Deuteronomy 4:15 , &c: "Take ye good heed unto yourselves, (for ye saw no manner of similitude on the day the Lord spake unto you in Horeb out of the midst of the fire,) lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female, of any beast that is on the earth, of any winged fowl that flieth in the air, of any thing that creepeth on the ground, of any fish that is in the waters." Hence God's demand by his prophet: "To what will ye liken me, or shall I be equal, saith the Holy One?" And hence the censure of the inspired penman,  Psalms 106:20 : They changed their glory into the similitude of an ox that eateth grass." Add to this, that in most or all of the places where the cherubim are mentioned in the Scriptures, God is expressly distinguished from them. Thus, "He," the Lord, "placed at the east of the garden cherubim, and a flaming sword,"  Genesis 3:24 . "He rode on a cherub and did fly,"

 Psalms 18:10 . "He sitteth between the cherubim,"  Psalms 99:1 . "He dwelleth between the cherubim,"  Psalms 80:1 . We also read of "the glory of the God of Israel going up, from the cherub whereupon he was, to the threshold of the house,"  Ezekiel 9:3 . And again, "The glory of the Lord went up from the cherub, and the court was full of the brightness of the Lord's glory,"  Ezekiel 10:4 . And again, "The glory of the Lord departed from off the threshold, and stood over the cherubim,"  Ezekiel 10:18 . In all these passages the glory of the Lord, that is, the Shekinah, the glorious symbol of his presence, is distinguished from the cherubim; and not the least intimation is given in these passages, or any others, of the Scripture, that the cherubim were images or emblematical representations of him. Mr. Parkhurst's laborious effort to establish Mr. Hutchinson's opinion on the subject of the cherubim, in his Hebrew Lexicon, sub voce, is so obviously fanciful and contradictory, that few will be converted to this strange opinion. It seems much more probable that, as most eminent divines have supposed, the cherubim represented the angels who surround the divine presence in heaven. Accordingly, they had their faces turned toward the mercy seat, where God was supposed to dwell, whose glory the angels in heaven always behold, and upon which their eyes are continually fixed; as they are also upon Christ, the true propitiatory, which mystery of redemption, they "desire," St. Peter tells us, "to look into,"   1 Peter 1:12 : a circumstance evidently signified by the faces of the cherubim being turned inward, and their eyes fixed on the mercy seat. We may here also observe that, allowing St. Peter in this passage to allude to the cherubic figures, which, from his mode of expression, can scarcely be doubted, this amounts to a strong presumption that the cherubim represented, not so much one order, as "the angels" in general, all of whom are said to "desire to look into" the subjects of human redemption, and to all whose orders, "the principalities and powers in heavenly places, the manifold wisdom of God is made known by the church." In Ezekiel, the cherubic figures are evidently connected with the dispensations of providence; and they have therefore appropriate forms, emblematical of the strength, wisdom, swiftness, and constancy, with which the holy angels minister in carrying on God's designs: but in the sanctuary they are connected with the administration of grace; and they are rather adoring beholders, than actors, and probably appeared under forms more simple. As to the living creatures, improperly rendered "beasts" in our translation,  Revelation 4:7 , some think them a hieroglyphical representation, not of the qualities of angels, but of those of real Christians; especially of those in the suffering and active periods of the church. The first a lion, signifying their undaunted courage, manifested in meeting with confidence the greatest sufferings; the second a calf or ox, emblematical of unwearied patience; the third with the face of a man, representing prudence and compassion; the fourth a flying eagle, signifying activity and vigour. The four qualities thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence united with kindness, and vigorous activity, are found, more or less, in the true members of Christ's church in every age and nation. But others have imagined that this representation might be intended to intimate also that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed: that is, that in the first age true Christians would be eminent for the courage, fortitude, and success, wherewith they should spread the Gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be "killed all the day," like calves or oxen appointed for the slaughter; that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity was generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue, should increase, and the church should wear the face of a man, and excel in prudence, humanity, love, and good works; and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the Gospel, as upon the wings of a flying eagle, to the remotest nations under heaven, "to every kindred, and tongue, and people." This is a thought which deserves some consideration. The four great monarchies of the earth had their prophetic emblems, taken both from metals and from beasts and birds; and it is not unreasonable to look for prophetic emblems of the one kingdom of Christ, in its varied and successive states. Perhaps, however, the most reasonable conclusion is, that, like the "living creatures" in the vision of Ezekiel, they are emblematical of the ministrations of angels in what pertains to those providential events which more particularly concern the church.

People's Dictionary of the Bible

Cherub (plural Cherubim ). An order of celestial beings or symbolical representations quite distinct from angels, and often referred to in the Old Testament and in the book of Revelation. Angels are often sent on messages, but cherubim are not so described. The cherubim are variously represented as living creatures,  Genesis 3:24;  Ezekiel 1:1-28;  Revelation 4:1-11; or as images wrought in tapestry, gold, or wood,  Exodus 36:35;  Exodus 37:7;  Ezekiel 41:25; as having one, two, or four faces,  Exodus 25:20;  Ezekiel 41:18;  Ezekiel 10:14, as having two, four, or six wings,  1 Kings 6:27;  Ezekiel 1:6;  Revelation 4:8; in the simplest form, as in the golden figures above the ark of the covenant; or in the most complex and sublime form, as in Ezekiel's wonderful visions of the glory of God—discerning and ruling all things, and executing irresistibly and with the speed of thought all his wise and just decrees.  Ezekiel 1:10. The fullest of these descriptions represents the cherub as a winged figure, like a man in form, full of eyes, and with a four-fold head—of a man, a lion, an ox, and an eagle, with wheels turning every way, and speed like the lightning: presenting the highest earthly forms and powers of creation in harmonious and perfect union.  Ezekiel 1:1-28;  Ezekiel 10:1-22;  Ezekiel 41:1-26;  Revelation 4:1-11. Usually also the cherubim stand in a special nearness to God; they are engaged in the loftiest adoration and service, moving in instant accordance with his will,  Psalms 18:10;  Ezekiel 1:26;  Ezekiel 10:20;  Revelation 4:1-11; they are seen in the temple inseparably associated with the mercy-seat, "the cherubim of glory,"  Hebrews 9:5—made of the same mass of pure gold, bending reverently over the place of God's presence,  Psalms 99:1, where he met his people,  Numbers 7:89, accepting the blood of atonement,  Leviticus 16:14-16; they shone forth as their Saviour.  Psalms 80:1;  Isaiah 37:16. 2. A place in Babylonia.  Ezra 2:59;  Nehemiah 7:61.

American Tract Society Bible Dictionary

Plural CHERUBIM, an order of celestial beings or symbolical representations often referred to in the Old Testament and in the book of Revelation. The cherubim are variously represented as living creatures,  Ezekiel 1:1-28   Revelation 4:1-11; or as images wrought in tapestry, gold, or wood,  Exodus 36:35   37:7   Ezekiel 41:25; as having one, two, or four faces,  Exodus 25:20   Ezekiel 10:14   41:18; as having two, four, or six wings,  1 Kings 6:27   Ezekiel 1:6   Revelation 4:8; in the simplest form, as in the golden figures above the ark of the covenant; or in the most complex and sublime form, as in Ezekiel's wonderful visions of the glory of God-discerning and ruling all things, and executing irresistibly and with the speed of thought all his wise and just decrees,  Ezekiel 1:1-28   10:1-22 . The fullest of these descriptions represents the cherub as a winged figure, like a man in form, full of eyes, and with a fourfold head-of a man, a lion, an ox, and an eagle-with wheels turning every way, and speed like the lightning; presenting the highest earthly forms and powers of creation in harmonious and perfect union,  Ezekiel 1:1-28   10:1-22   Revelation 1:4-11 . Usually also the cherubim stand in a special nearness to God; they are engaged in the loftiest adoration and service, moving in instant accordance with his will,  Psalm 18:10   Ezekiel 1:26   10:20   Revelation 4:1-11; they are seen in the temple inseparably associated with the mercy-seat-made of the same mass of pure gold,  Exodus 25:19 , bending reverently over the place of God's presence,  Psalm 99:1 , where he met his people,  Numbers 7:89 , accepted the blood of atonement,  Leviticus 16:14-16 , and shone forth as their Savior,  Psalm 80:1 .

Easton's Bible Dictionary

 Genesis 3:24 Exodus 25:17-20 26:1,31 Numbers 7:89 1 Samuel 4:4 Isaiah 37:16 Psalm 80:1 99:1 Ezekiel 1:4-14 Revelation 4:6 Hebrews 9:5

The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence ( Psalm 18:10 ). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.

Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim ( 1 Samuel 4:4;  Psalm 80:1;  Ezekiel 1:26,28 ).

King James Dictionary

CHERUB, n. plu. Cherubs, but the Hebrew plural cherubim is also used.

A figure composed of various creatures, as a man, an ox, an eagle or lion. The first mention of cherubs is in  Genesis 3:24 , where the figure is not described, but their office was, with a flaming sword, to keep or guard the way of the tree of life. The two cherubs which Moses was commanded to make at the ends of the Mercy seat, were to be of beaten work of gold and their wings were to extend over the Mercy seat, their faces towards each other, and between them was the residence of the Deity.  Exodus 15 . The cherubs, in Ezekiels vision, had each four heads or faces, the hands of a man and wings. The four faces were, the face of a bull, that of a man, that of a lion, and that of an eagle. They had the likeness of a man.  Ezekiel 4 , and 10. In  2 Samuel 22:11 , and  Psalms 18 ., Jehovah is represented as riding on a cherub, and flying on the wings of the wind. In the celestial hierarchy, cherubs are represented as spirits next in order to seraphs. The hieroglyphical and emblematical figures embroidered on the vails of the tabernacle are called cherubs of curious or skilful work.  Exodus 26 .

Webster's Dictionary

(1): (n.) A beautiful child; - so called because artists have represented cherubs as beautiful children.

(2): (n.) One of a order of angels, variously represented in art. In European painting the cherubim have been shown as blue, to denote knowledge, as distinguished from the seraphim (see Seraph), and in later art the children's heads with wings are generally called cherubs.

(3): (n.) A symbolical winged figure of unknown form used in connection with the mercy seat of the Jewish Ark and Temple.

(4): (n.) A mysterious composite being, the winged footstool and chariot of the Almighty, described in Ezekiel i. and x.

Smith's Bible Dictionary

Cher'ub.

1. Apparently a place in Babylonia, from which some persons of doubtful extraction returned to Judea, with Zerubbabel.  Ezra 2:59;  Nehemiah 7:61.

2. See Cherubim .

Hastings' Dictionary of the Bible

CHERUB (  Ezra 2:59 ,   Nehemiah 7:61 ). One of the places from which certain families, on the return from Babylon, failed to prove their register as genuine branches of the Israelite people. See Charaathalan.

Morrish Bible Dictionary

Place in the East from which some returned to the land of Judah.  Ezra 2:59;  Nehemiah 7:61 .

Holman Bible Dictionary

 Ezra 2:59

Hawker's Poor Man's Concordance And Dictionary

See Cherubim

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

Copyright StatementThese files are public domain. Bibliography InformationMcClintock, John. Strong, James. Entry for 'Cherub'. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. https://www.studylight.org/encyclopedias/eng/tce/c/cherub.html. Harper & Brothers. New York. 1870.

International Standard Bible Encyclopedia

kē´rub ( כּרוּב , kerūbh , Χερούβ , Cheroúb , Χαρούβ , Charoúb ): A place in Babylonia from which people whose genealogies had fallen into confusion went up at the return from exile ( Ezra 2:59;  Nehemiah 7:61 ); unidentified. In 1 Esdras 5:36 we read "Charaathalan leading them, and Allar," a phrase that seems to have arisen through confusion of the names in the passages cited above.