Places Study on Cherub

Places Study on Cherub

Genesis 3: So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.
Exodus 25: And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.
Exodus 25: And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.
Exodus 25: And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.
Exodus 25: And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
Exodus 26: Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.
Exodus 26: And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made:
Exodus 36: And every wise hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.
Exodus 36: And he made a vail of blue, and purple, and scarlet, and fine twined linen: with cherubims made he it of cunning work.
Exodus 37: And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat;
Exodus 37: One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof.
Exodus 37: And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims.
Numbers 7: And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.
1 Samuel 4: So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
2 Samuel 6: And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims.
2 Samuel 22: And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind.
1 Kings 6: And within the oracle he made two cherubims of olive tree, each ten cubits high.
1 Kings 6: And five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits.
1 Kings 6: And the other cherub was ten cubits: both the cherubims were of one measure and one size.
1 Kings 6: The height of the one cherub was ten cubits, and so was it of the other cherub.
1 Kings 6: And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.
1 Kings 6: And he overlaid the cherubims with gold.
1 Kings 6: And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without.
1 Kings 6: The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees.
1 Kings 6: And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.
1 Kings 7: And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work.
1 Kings 7: For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about.
1 Kings 8: And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims.
1 Kings 8: For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
2 Kings 19: And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth.
1 Chronicles 13: And David went up, and all Israel, to Baalah, that is, to Kirjathjearim, which belonged to Judah, to bring up thence the ark of God the LORD, that dwelleth between the cherubims, whose name is called on it.
1 Chronicles 28: And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the LORD.
2 Chronicles 3: He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubims on the walls.
2 Chronicles 3: And in the most holy house he made two cherubims of image work, and overlaid them with gold.
2 Chronicles 3: And the wings of the cherubims were twenty cubits long: one wing of the one cherub was five cubits, reaching to the wall of the house: and the other wing was likewise five cubits, reaching to the wing of the other cherub.
2 Chronicles 3: And one wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub.
2 Chronicles 3: The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were inward.
2 Chronicles 3: And he made the vail of blue, and purple, and crimson, and fine linen, and wrought cherubims thereon.
2 Chronicles 5: And the priests brought in the ark of the covenant of the LORD unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims:
2 Chronicles 5: For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
Ezra 2: And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not shew their father's house, and their seed, whether they were of Israel:
Nehemiah 7: And these were they which went up also from Telmelah, Telharesha, Cherub, Addon, and Immer: but they could not shew their father's house, nor their seed, whether they were of Israel.
Psalms 18: And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
Psalms 80: {To the chief Musician upon ShoshannimEduth, A Psalm of Asaph.} Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
Psalms 99: The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
Isaiah 37: O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.
Ezekiel 9: And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer's inkhorn by his side;
Ezekiel 10: Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.
Ezekiel 10: And he spake unto the man clothed with linen, and said, Go in between the wheels, even under the cherub, and fill thine hand with coals of fire from between the cherubims, and scatter them over the city. And he went in in my sight.
Ezekiel 10: Now the cherubims stood on the right side of the house, when the man went in; and the cloud filled the inner court.
Ezekiel 10: Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory.
Ezekiel 10: And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.
Ezekiel 10: And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubims; then he went in, and stood beside the wheels.
Ezekiel 10: And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out.
Ezekiel 10: And there appeared in the cherubims the form of a man's hand under their wings.
Ezekiel 10: And when I looked, behold the four wheels by the cherubims, one wheel by one cherub, and another wheel by another cherub: and the appearance of the wheels was as the colour of a beryl stone.
Ezekiel 10: And every one had four faces: the first face was the face of a cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.
Ezekiel 10: And the cherubims were lifted up. This is the living creature that I saw by the river of Chebar.
Ezekiel 10: And when the cherubims went, the wheels went by them: and when the cherubims lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.
Ezekiel 10: Then the glory of the LORD departed from off the threshold of the house, and stood over the cherubims.
Ezekiel 10: And the cherubims lifted up their wings, and mounted up from the earth in my sight: when they went out, the wheels also were beside them, and every one stood at the door of the east gate of the LORD'S house; and the glory of the God of Israel was over them above.
Ezekiel 10: This is the living creature that I saw under the God of Israel by the river of Chebar; and I knew that they were the cherubims.
Ezekiel 11: Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above.
Ezekiel 28: Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Ezekiel 28: By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
Ezekiel 41: And it was made with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces;
Ezekiel 41: From the ground unto above the door were cherubims and palm trees made, and on the wall of the temple.
Ezekiel 41: And there were made on them, on the doors of the temple, cherubims and palm trees, like as were made upon the walls; and there were thick planks upon the face of the porch without.
Hebrews 9: And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.

Chain Links

Dictionary

Hastings' Dictionary of the Bible - Cherub
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.

CARM Theological Dictionary - Cherub/Cherubim
A type of angel usually involved in sacred work before God. They are generally described as winged creatures with feet and hands. The word(s) occurs over 90 times in the Old Testament and once in the New Testament at Hebrews 9:5, "And above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail." Apparently, there are different kinds of Cherubim. Two golden Cherubim are on the Mercy Seat (Exodus 25:18). They were put in Eden "to guard the way of the tree of life," (Genesis 3:24). An interested description of them is given in Ezekiel 1:5-11; Eze 1:13-14.

Baker's Evangelical Dictionary of Biblical Theology - Cherub, Cherubim
See Angel



1910 New Catholic Dictionary - Cherub
Those angels who compose the second highest of the nine choirs. The word is a Hebrew plural and according to Pope Saint Gregory, means

"the fulness of knowledge; and these sublime hosts are thus called because they are filled with a knowledge which is more perfect as they are allowed to behold the glory of God more closely."

Easton's Bible Dictionary - Cherub
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 (Genesis 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 (Exodus 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 (Numbers 7:89 ; 1 Samuel 4:4 ; Isaiah 37:16 ; Psalm 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 Revelation 4:6 . Those on the ark are called the "cherubim of glory" (Hebrews 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 (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 ).



Fausset's Bible Dictionary - Cherub (1)
Cherub; plural, Cherubim. Composite animal forms, always spoken of as familiar to the Hebrew: fourfold, Consisting of man, lion, ox, and eagle; ideal representatives of redeemed creaturely life, in which man is prominent (Ezekiel 1:5; Revelation 4:7). Distinct from the Assyrian and Egyptian winged forms still existing (almost always a beast' form with human head) in having the fourfold composite animal aspect, with the characteristics of manhood as the basis and body of the whole. "At the E. of Eden (after Adam's fall) God placed (yashkeen , 'set as the dwelling place of His Shekinah glory') the Cherubim, and a flaming sword which turned every way to keep the way of life" (Genesis 3:24). As the flaming sword proclaimed God's just wrath against sin, so the Cherubim mercy in store for lost man.

They were "the provisional occupants of man's lost inheritance" (Fairbairn), the pledge of the restoration of man and the creaturely world closely allied with and subject to him (Psalm 8; Isaiah 11:6-9; Romans 8:17-24; Ezekiel 34:25; Hosea 2:18); the symbolical prophecy of the recovery of the tree of life; for they guard it, not against but for man, against the time when man shall be fit to enjoy it and never to lose it. Revelation 2:7; Revelation 22:14; they, with the flaming sword, were the forerunners of the sanctuary, where the Cherub on either side of the bright Shekinah cloud (from which, as on Sinai, the flame might at any moment dart) looked down on the blood-sprinkled mercy-seat of the ark, God's meeting place in reconciliation with sinners by the stoning blood; mercy and justice meeting together in man's redemption.

Hence it was before God's manifested presence, between the Cherubim at the E. of Eden, the first sacrifices were offered (Genesis 4:3-4; Genesis 4:16; Genesis 3:21). Whereas pagan sacrificed to appease their God, Bible sacrifices were brought before God expressing the propitiation which He had already in His gracious purpose made by His Son (Revelation 13:8). The placing of the man-like Cherub on the inheritance once man's suggested the truth that man and the creatures involved in his fall have still by some gracious mystery, of which the Cherubim are the pledge, an interest in Eden. The appearance of the Cherubim in the holiest place afterward suggested to man the same assurance of a common meeting ground with God at peace and in holiness. Finally, their appearance in Revelation, round God's throne as the redeemed, crowned that hope with joyful certainty.

As the glory of God was last seen on the E., so shall "the glory of the God of Israel come from the way of the E." (Genesis 3:24; Ezekiel 11:23; Ezekiel 43:2.) As the redeemed will hereafter be one with Christ in His executing vengeance on the ungodly (Revelation 19:11-16), so the Cherubim (Revelation 15:7; Ezekiel 10:7). In Ezekiel 1 the four living creatures of the Cherubim stand in contrast with the four world monarchies (Daniel 7), termed "beasts." The four answers to the four quarters of the world, implying worldwide extension, true universality, which the world powers sought vainly to attain by ambitious selfishness. The Mosaic cherubim were formed out of the same mass of pure gold as the mercy-seat (Exodus 25:19-20). The wings express rapidity in fulfilling God's will. The eyes all over (Ezekiel 10:12) express manifold and ubiquitous wisdom.

The ox form represents tame animals, of which he is chief; the lion represents wild animals; the eagle represents birds; man, representing the head of all, in his ideal realized by the Son of man, combines all animal excellencies. The redeemed shall be the ruling powers, through whom, as now by the angels, God shall administer the government of the world, and proclaim His manifold wisdom (Matthew 19:28; 1 Corinthians 6:2; Ephesians 3:10; Revelation 3:21; Revelation 4:6-8). In Ezekiel 10:13 "it was cried unto the wheels ... O wheel," i.e. "Roll on." Jehovah by His word in connection with His ministering powers sets the whole "wheel of nature" (Greek text of James 3:6) and providence in motion.

In Revelation 5:9-12 the four living creatures (zooa , not theeria , "beasts") identify themselves as the redeemed (All creation is summed up in man its lord; from whence Christ's command, "preach the gospel to every creature," for man's redemption involves the restoration of the creature now subject to vanity: Romans 8) "Thou wast slain and hast redeemed us to God by Thy blood out of every kindred and tongue ... and hast made us unto our God kings and priests, and we shall reign on the earth." Whereas in Ezekiel (Ezekiel 1:6) each living creature has all four faces, in Revelation 4:6-9 the four faces are distributed, one to each.

The Christian fathers identify them with the four Gospels: Matthew, the lion, the kingly aspect of Christ's manifestation; Mark, the ox, Christ's laborious endurance; Luke, the man, Christ's brotherly sympathy with our whole race; John, the eagle, the soaring majesty of the divine Word made flesh. The grain of truth in this view is that the church of the redeemed, like Christ her Head and His gospel, is one under a fourfold aspect answering to the several characteristics represented by the four heads of animal life. In and with Christ she shall realize the ideal of man combining fourfold creaturely perfection:

(1) kingly righteousness with hatred of evil, as "the lion springing terribly on the victim";

(2) laborious diligence in duty, as the "ox bound to the soil";

(3) human sympathy, as "the man";

(4) sublime contemplation of heavenly things, as "the eagle."

In Revelation the four living creatures represent the elect redeemed, as they shall be when perfected, ministering as king-priests unto God, and media of blessing to the redeemed earth with its nations and its animal creation. The four standards under which Israel encamped in the wilderness were a lion for Judah on the E., an eagle for Dan on the N., an ox for Ephraim on the W., and a man for Reuben on the S. In the midst was the tabernacle with the Shekinah cloud symbolizing God's presence, "the picture of the blessed period when the earth being fitted for the kingdom of the Father ... heaven's court will be transferred here (Revelation 21:3), and the world is subject to a never ending theocracy" (DeBurgh). The cherubic four stand always in nearest relationship to God in His holiness and life-imparting presence; compare Exodus 25:22; Psalms 80:1.

Whereas angels are "round about the throne," the living creatures occupy the innermost circle next it and Him who is in their midst (Revelation 5:6; Revelation 5:11). Thirty times they are called "the living creatures," full of the life of God everlastingly flowing into them. (See ADAM.) The griffins of northern fable and the winged beasts of Assyria and Egypt seem a relic of primeval tradition corrupted. The Greek grups , glufo , and the Syriac and Arabic words for "carve" and griffin, seem kindred words to cherub; cherob is the rabbinical term for an image; cherub, the Coptic. Gesenius takes the root chaarab "to consecrate a shrine." Colossal figures of compound living creatures are still found "guarding the portals of the Assyrian temples" (Layard).

The pagan knowledge of the cherubim of the Book of Revelation is implied in Ezekiel 28:13-14, where the king of Tyre is represented as having been "in Eden the garden of God," and as boasting that he is "the anointed cherub that covereth," i.e. the cherub of the temple anointed by the consecrating oil, and defending Tyre as the cherubim "covered" or overshadowed the mercy-seat; the type of Antichrist who shall usurp the attributes of the true Anointed One, who "covers" His church, the beautiful ideal of humanity. The clearness of the type as symbolizing the redeemed increases as the revelation of the scheme of redemption becomes fuller. At Eden the cherubim are mysteriously indefinite.

In the tabernacle they are lifeless carved figures, with faces ever turned to the mercy seat, the pledge of redemption. In Solomon's temple they are of colossal size, symbolizing the future grandeur of the church, reigning with the antitypical Solomon over the earth. In Ezekiel, for the first time, instinct with life, zeal, and ceaseless untiring motion. In Revelation they reveal who and what they are, and sing the song of praise for their redemption (Revelation 5:8-9). As the mercy-seat (typifying Christ as our propitiation) interposed between the law inside the ark and the cherubim outside, so Christ interposes between the divine justice and the redeemed.

As the cherubim were of one piece with the ark, so the redeemed are one with Christ, and one with Him as their propitiation (2 Peter 1:4; Hebrews 2:11; Exodus 29:42-46; Exodus 25:22; 1 Corinthians 3:16-17; Galatians 2:20). Freeman suggests that the cherubim were the archetype in heaven upon which God molded all the various genre and species of the animal kingdom on earth; hence arises the strange similarity in difference; it is the token of a universal pattern, though not of a common parentage, a mutual relation between them, but not a development of one out of the other by natural selection, as Darwin thinks.

Fausset's Bible Dictionary - Cherub (2)
In the low salt region near the Persian gulf. Chiripha in Ptolemy. (See TEL MELAH.)

Webster's Dictionary - Cherub
(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.

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

Morrish Bible Dictionary - Cherub, Cherubim
Representatives of God's power in creation and judicial government. They were placed at Eden to keep the tree of life after the fall of man. Genesis 3:24 . They were depicted in needlework and in carving both in the tabernacle and the temple, and two of them with wings were represented as overshadowing the mercy-seat. Exodus 25:18-22 ; Exodus 26:1,31 ; Exodus 37:7-9 ; 1 Kings 6:23-35 ; 1 Kings 8:6,7 . In the visions of Ezekiel cherubim were seen in connection with the wheels, representing the glory and course of God's government in active judgement of Israel. They are called 'living creatures' in Ezekiel 1 , with the faces of a man (intelligence), of a lion (strength), of an ox (plodding endurance), and of an eagle (swiftness): see also Ezekiel 10 : where they are called 'cherubims,' and cf. Revelation 4:6-9 , etc., where in the A.V. the four living creatures are unhappily called 'beasts.'

The winged bulls which were placed at the entrances of the Assyrian palaces were probably traditions of the cherubim. In the Accadian language they were termed kirubu, and were thought to preserve the places from the entrance of evil spirits.

The Hawker's Poor Man's Concordance And Dictionary - Cherub
See Cherubim

Smith's Bible Dictionary - Cherub, Cherubim
The symbolical figure so called was a composite creature-form which finds a parallel in the religious insignia of Assyria, Egypt and Persia, e.g. the sphinx, the winged bulls and lions of Nineveh, etc. A cherub guarded paradise. (Genesis 3:24 ) Figures of Cherubim were placed on the mercy-seat of the ark. (Exodus 25:18 ) A pair of colossal size overshadowed it in Solomon's temple with the canopy of their contiguously extended wings. (1 Kings 6:27 ) 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. 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: its wisdom and intelligence (man), its strength (ox), its kingly authority (lion), its swiftness, far-sighted (eagle). 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 ( Revelation 5:8-14 ) --ED).
People's Dictionary of the Bible - Cherub
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.

Holman Bible Dictionary - Cherub
(chehr' ruhb) Man who left Tel-melah in Babylonian Exile to go to Jerusalem with Zerubbabel about 537 B.C. He could not provide a family list to prove he was an Israelite (Ezra 2:59 ).



Holman Bible Dictionary - Cherub, Cherubim
(chehr' uh bihm) Class of winged angels. The Hebrew cherub (plural, cherubim ), is of uncertain derivation. In the Old Testament it is the name of a class of winged angels who functioned primarily as guards (Genesis 3:24 ) or attendants (Ezekiel 10:3-22 ). The only New Testament reference to cherubim is in a description of the furnishings of the holy of holies (Hebrews 9:5 ).

Texts descriptive of the appearance and activities of cherubim reflect two contexts. One is in the visions of the presence of God attended by living creatures (cherubim and seraphim, Isaiah 6:2-6 ; Ezekiel 1:4-28 ; Ezekiel 10:3-22 ). The other is Temple worship and the representations of cherubim which were a part of its furnishings (Exodus 25:18-22 ; 1 Kings 6:23-35 ; 2 Chronicles 3:7-14 ).

The most impressive of the Temple cherubim were the large sculptures (probably winged quadrapeds) in the holy of holies. If these were arranged as was common in the ancient Near East, the two cherubim would together form a throne. Their legs would be the legs of the throne, their backs the arm rests, and their wings the back of the throne. Consistent with the idea of a cherub throne are the texts which envision God dwelling between, enthroned upon, or riding upon the cherubim (1 Samuel 4:4 ; 2 Samuel 6:2 ; 2 Samuel 22:11 ; 2 Kings 19:15 ; 1 Chronicles 13:6 ; 1 Chronicles 28:18 ; Psalm 18:10 ; Psalm 80:1 ; Psalm 99:1 ; Isaiah 37:16 ). Even Ezekiel's vision depicts the glory of God resting upon or between the cherubim as something of a living throne.

Fully understanding Ezekiel's description of these creatures, however, is quite difficult. For one thing, his description of them is not complete enough to be unambiguous. Also, Ezekiel's cherubim bear as great a similarity to Isaiah's seraphim as they do to the Temple cherubim. However, a comparison of Ezekiel 1:1 and Ezekiel 10:1 with the Temple representations and with Isaiah's vision does clearly indicate that the function of these heavenly, living creatures was that of attending the presence of the living God. See Angels.

Michael Martin



King James Dictionary - Cherub
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 .

Sentence search

Kerub - (kee' ruhb) NIV, REB spelling of Cherub. See Cherub
Cherubim - ) The Hebrew plural of Cherub. ) of Cherub...
Cherubs - ) of Cherub...
Cherubin - ) Cherubic; angelic. ) A Cherub
Seraphim - The name is one with Cherubim. See Cherub
Tel-Melah - Connected with Telharsa and Cherub (Chiripha, in Ptolemy)
Cherub - Cherub ( Ezra 2:59 , Nehemiah 7:61 )
Charaathalan - But ‘Charaathalan leading them and Allar’ is due to some perversion of the original, which has ‘Cherub, Addan, Immer,’ three names of places in Babylonia, from which the return was made ( Ezra 2:59 ; cf
Allar - In 1 Es ‘Cherub, Addan, and Immer’ appear as ‘Charaathalan leading them and Allar
Cherub - Cherub, n. Cherubs, but the Hebrew plural Cherubim is also used. 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. The Cherubs, in Ezekiels vision, had each four heads or faces, the hands of a man and wings. , 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
Cherub, Cherubim - A Cherub guarded paradise. (Genesis 3:24 ) Figures of Cherubim were placed on the mercy-seat of the ark. 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: its wisdom and intelligence (man), its strength (ox), its kingly authority (lion), its swiftness, far-sighted (eagle). Others, combining all the other references with the description of the living creatures in Revelation, make the Cherubim to represent God's redeemed people
Cherub - Cherub (plural Cherubim). 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. 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. 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
Cherub, Cherubim - The Hebrew Cherub (plural, Cherubim ), is of uncertain derivation. The only New Testament reference to Cherubim is in a description of the furnishings of the holy of holies (Hebrews 9:5 ). ... Texts descriptive of the appearance and activities of Cherubim reflect two contexts. One is in the visions of the presence of God attended by living creatures (Cherubim and seraphim, Isaiah 6:2-6 ; Ezekiel 1:4-28 ; Ezekiel 10:3-22 ). The other is Temple worship and the representations of Cherubim which were a part of its furnishings (Exodus 25:18-22 ; 1 Kings 6:23-35 ; 2 Chronicles 3:7-14 ). ... The most impressive of the Temple Cherubim were the large sculptures (probably winged quadrapeds) in the holy of holies. If these were arranged as was common in the ancient Near East, the two Cherubim would together form a throne. Consistent with the idea of a Cherub throne are the texts which envision God dwelling between, enthroned upon, or riding upon the Cherubim (1 Samuel 4:4 ; 2 Samuel 6:2 ; 2 Samuel 22:11 ; 2 Kings 19:15 ; 1 Chronicles 13:6 ; 1 Chronicles 28:18 ; Psalm 18:10 ; Psalm 80:1 ; Psalm 99:1 ; Isaiah 37:16 ). Even Ezekiel's vision depicts the glory of God resting upon or between the Cherubim as something of a living throne. Also, Ezekiel's Cherubim bear as great a similarity to Isaiah's seraphim as they do to the Temple Cherubim
Cloud - The cloud alternates with the Cherub as Jahweh’s chariot ( Psalms 18:10 , Isaiah 19:1 ). Indeed, the Cherub is a personification of the thunder-cloud
Cherub (1) - Cherub; plural, Cherubim. of Eden (after Adam's fall) God placed (yashkeen , 'set as the dwelling place of His Shekinah glory') the Cherubim, and a flaming sword which turned every way to keep the way of life" (Genesis 3:24). As the flaming sword proclaimed God's just wrath against sin, so the Cherubim mercy in store for lost man. Revelation 2:7; Revelation 22:14; they, with the flaming sword, were the forerunners of the sanctuary, where the Cherub on either side of the bright Shekinah cloud (from which, as on Sinai, the flame might at any moment dart) looked down on the blood-sprinkled mercy-seat of the ark, God's meeting place in reconciliation with sinners by the stoning blood; mercy and justice meeting together in man's redemption. ... Hence it was before God's manifested presence, between the Cherubim at the E. The placing of the man-like Cherub on the inheritance once man's suggested the truth that man and the creatures involved in his fall have still by some gracious mystery, of which the Cherubim are the pledge, an interest in Eden. The appearance of the Cherubim in the holiest place afterward suggested to man the same assurance of a common meeting ground with God at peace and in holiness. ) As the redeemed will hereafter be one with Christ in His executing vengeance on the ungodly (Revelation 19:11-16), so the Cherubim (Revelation 15:7; Ezekiel 10:7). In Ezekiel 1 the four living creatures of the Cherubim stand in contrast with the four world monarchies (Daniel 7), termed "beasts. The Mosaic Cherubim were formed out of the same mass of pure gold as the mercy-seat (Exodus 25:19-20). The Cherubic four stand always in nearest relationship to God in His holiness and life-imparting presence; compare Exodus 25:22; Psalms 80:1. The Greek grups , glufo , and the Syriac and Arabic words for "carve" and griffin, seem kindred words to Cherub; cherob is the rabbinical term for an image; Cherub, the Coptic. ... The pagan knowledge of the Cherubim of the Book of Revelation is implied in Ezekiel 28:13-14, where the king of Tyre is represented as having been "in Eden the garden of God," and as boasting that he is "the anointed Cherub that covereth," i. the Cherub of the temple anointed by the consecrating oil, and defending Tyre as the Cherubim "covered" or overshadowed the mercy-seat; the type of Antichrist who shall usurp the attributes of the true Anointed One, who "covers" His church, the beautiful ideal of humanity. At Eden the Cherubim are mysteriously indefinite. As the mercy-seat (typifying Christ as our propitiation) interposed between the law inside the ark and the Cherubim outside, so Christ interposes between the divine justice and the redeemed. ... As the Cherubim were of one piece with the ark, so the redeemed are one with Christ, and one with Him as their propitiation (2 Peter 1:4; Hebrews 2:11; Exodus 29:42-46; Exodus 25:22; 1 Corinthians 3:16-17; Galatians 2:20). Freeman suggests that the Cherubim were the archetype in heaven upon which God molded all the various genre and species of the animal kingdom on earth; hence arises the strange similarity in difference; it is the token of a universal pattern, though not of a common parentage, a mutual relation between them, but not a development of one out of the other by natural selection, as Darwin thinks
Seraphim - The seraphim may be traced in the Imagery and symbolism of the NT Apocalypse, where the four living creatures, in both their function and their form, are a combination of the seraphim with the Cherubim of Ezekiel’s vision (cf. In criticism, it may be remarked that the Egyptian griffin is more akin to the Hebrew Cherub, and the latter should be sharply distinguished from the seraph (cf. Cherub)
Cherubim - 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. ... After the rebellion against God in the garden of Eden, God sent Cherubim to guard the tree of life (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 (Exodus 25:18-22; 1 Samuel 4:4; 2 Samuel 6:2; 2 Kings 19:15; Psalms 80:1; Hebrews 9:5). In Solomon’s temple also, the Most Holy Place had images of guardian Cherubim. In Ezekiel’s visions, Cherubim supported the chariot-throne of God (Ezekiel 1:4-28; Ezekiel 10; cf. ... 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 (Exodus 26:1; Exodus 26:31), the walls of the temple (1 Kings 6:29; cf
Ride - He rode on a Cherub and did fly yea, he did fly on the wings of the wind
Cherubim - CherubIM . The most important passage for determining the origin of the Hebrew conception of the Cherubim is Psalms 18:10 . ’ 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. We shall next discuss the part the Cherubim play in the religious symbolism of the OT . In the Tabernacle there were two small golden Cherubim, one at each end of the mercy-seat. Cherubic figures were embroidered on the curtain separating the Holy of Holies from the Holy Place, and on the other tapestries of the sanctuary. Cherubic figures were also found among the other decorations of the Temple ( 1 Kings 6:29 ; 1 Kings 6:32 ; 1 Kings 6:35 ). Hence we have the phrase ‘Thou that sittest on the Cherubim’ ( Psalms 80:1 et al. 1) the four composite figures of the living creatures are in a later passage termed Cherubim ( Psalms 10:2 ). In the Paradise story, the Cherubim perform another function; they appear as guardians of the tree of life ( Genesis 3:24 J [Note: Jahwist. A different version of this story is alluded to by Ezekiel ( Ezekiel 28:14 ; Ezekiel 28:16 ); according to this prophet, a Cherub expels the prince of Tyre from Eden, the garden of God. As to the figure 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. 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. The former asserts that the Hebrew Cherubim were of Hittite origin. 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. In Jewish theology the Cherubim are one of the three highest classes of angels, the other two being the seraphim and ophanim , which guard the throne of the Most High. ), and borrowing elements from Jewish theology, some Christian theologians have incorrectly maintained that the Cherubim of Scripture were supramundane spiritual essences
Mercy-Seat - 19, de Cherub
Cherubim - (χερουβίμ)... Among the symbolic ornaments of the Tabernacle the writer of Hebrews mentions ‘the Cherubim of glory overshading the mercy-seat’ (Hebrews 9:5). In Solomon’s Temple there were two colossal Cherubim whose out-spread wings filled the most holy place (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, Heb. Behind the Cherubim of Ezekiel (10:1f. ... 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. 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’ (Ant. article ‘Gryps’; article ‘Cherub’ in Encyclopaedia Biblica and ‘Cherubim’ in Hasting's Dictionary of the Bible (5 vols)
Jezebel - A priestess and devotee of Baal and Astarte herself, she seduced Israel beyond the calf worship (the worship of the true God under the Cherub ox form, a violation of the second commandment) to Baal worship, of which whoredoms and witchcrafts were a leading part (a violation of the first)
Eden, Garden of - , but has a stronger mythological colouring: the ‘garden of God’ ( Ezekiel 28:13 ) is apparently identified with the well-known mythical mountain of the gods ( Ezekiel 28:14 ); the Cherub and the king of Tyre are assimilated to each other; the stones of fire may be compared with the flame of a sword ( Genesis 3:24 : see also Enoch 24
Cherubim - Cherubim, Cherub... 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. (Genesis 3:24) And during the church's continuance in the wilderness, several relations are made of the Cherubim. ) 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. " (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. (See Exodus 37:9; Leviticus 16:14 compared with Hebrews 9:7; Heb 9:12) Evidently, therefore, the Cherubim could not be intended to prefigure angels. ... 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 first, to begin with the earliest representation at the gate of Paradise, we are told, (Genesis 3:24) that the Lord himself placed those Cherubim there, which turned every way, to keep the way of the tree of life. " (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. ... Secondly, Those Cherubim were eminently displayed in the Holy of Holies, over and upon the mercy seat. (See Exodus 25:17-22, compared with 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. (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. so again, in the vision of John, 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. Let it be remembered, that these Cherubim are emblems, and not the very persons they represent. 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
Cloud, Cloud of the Lord - Answering David's plea for help, Yahweh rides upon a Cherub from his heavenly temple with thick clouds as his canopy (Psalm 18:11 )
Ezekiel, Book of - The Cherubim act against Jerusalem. In it is the remarkable description of an 'anointed Cherub,' giving the features of one who was at one time in a very exalted position; but who fell from his integrity and became the enemy of God; which is doubtless a description ofSatan
Majesty (2) - Milton tells us how, face to face with the Cherub:... ‘abash’d the devil stood,... And felt how awful goodness is’ (Par
Ezekiel, Theology of - Using imagery that would have been meaningful for a priest, Ezekiel describes the king of Tyre as if he were a Cherub statue standing in the holy of holies (28:13-14; cf
Samuel, First And Second, Theology of - Its lid was made of solid gold and at each end was a golden Cherub. The Lord told Moses that he would be present in the space above the lid of the ark between the two Cherubim, and from this place he would give Moses commandments for Israel (v. Because of the close identification of the ark with the presence of God among his people, he is said to be "enthroned between the Cherubim" (1 Samuel 4:4 ; 2 Samuel 6:2 ), which suggests that the ark was viewed as the throne of the Lord from which he guided and ruled over his people. In so doing he confesses that the nation's ultimate sovereign is the Lord, who sits "enthroned between the Cherubim, " and that his own kingship is subordinate to divine authority