cherub Summary and Overview

plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses "from between the cherubim" (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture. 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 (Ps. 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 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).

apparently a place in Babylonia from which some persons of doubtful extraction returned to Judea with Zerubbabel. #Ezr 2:59; Ne 7:61|

CHERUB Many derivations have been proposed. The best are from roots signifying either "strong" or "to plough;" hence, terrible. The cherubim were not angels, since altogether different occupations are given to them in the Bible. Thus angels are sent out upon messages, but the cherubim always are in the presence of God. They are winged, and are in appearance like combinations of parts of different animals. The word first occurs in Gen 3:24, and is applied to the guard which was placed over Eden after the expulsion of fallen man. "It is remarkable that while there are precise directions as to their position, attitude, and material, Ex 26:18, etc., and descriptions, 2 Chr 3:10-13, nothing is said about their shape, except that they were winged. On the whole, it seems likely that the word 'cherub' meant not only the composite creature Egyptian Winged Figures. form, of which the man, lion, ox, and eagle were the elements, but, further, some peculiar and mystical form." -Smith: Dictionary of the Bible. According to the primitive conception, the cherubim were the bearers of God when he appeared in his glory upon the earth, Ps 18:10; so, in Ezekiel's vision, they carry the throne of God. Eze 11:22; cf. Eze 1:19; Neh 10:16 ff. They are the "wings of the wind," by which God in the thunder-cloud is borne to the world. Isa 19:1; Ps 104:3. Hence they are the witnesses of his presence: wherever they are, God is. How appropriately, therefore, were representations of them placed in the tabernacle and temple! In the former, two golden cherubim stood in the holy of holies, upon the mercy-seat. Ex 37:8. They were likewise pictured upon the curtains. Ex 26:1, 1 Chr 24:31; Ex 36:8, Ex 28:35. In Solomon's temple two colossal figures of the cherubim, overlaid with gold, stood upon the floor and overshadowed the ark, which was between them, in the holy of holies. 1 Kgs 6:27. They were also carved upon the doors, upon all the "walls of the house," and put between representations of palm trees. 1 Kgs 6:29, Jud 1:32, Ex 28:35; 2 Chr 3:7. Indeed, in all parts did they constitute, with lions, oxen, and palm trees, the ornamentation of the temple. 1 Kgs 7:29, Eze 23:36. The cherubim, therefore, testified that God was in the midst of his people. A second idea which they represent is that they were the watchers of the places where God is. They cover his glory from vulgar gaze; they stand in the service of the invisible and the unapproachable God. Comp. Ex 19:9, Ex 17:16; Gen 24:15. Similar winged creatures are met with in great variety in the legends and symbols of other peoples of antiquity, but the originality of the Hebrew cherubim is not to be disputed. Still, the forms which they assumed may have been in part derived from these nations. Very interesting is the comparison of the Hebrew cherubim with figures in the Egyptian and Assyrian temples.