Cherub

Delitzch's Assyrisches Handwörterbuch (1896) connected the name keruv with Assyrian kirubu (a name of the shedu or lamassu) and karabu ("great, mighty"). Salomon Karppe (1897) glossed Babylonian karâbu as "propitious" rather than "mighty". Dhorme (1926) connected the Hebrew name to Assyrian kāribu (diminutive kurību), a term used to refer to intercessory beings (and statues of such beings) that plead with the gods on behalf of humanity with the literal meaning of "blesser". The folk etymology connecting cherub to a Hebrew word for "youthful" is due to Abbahu (3rd century). The Hebrew word was transliterated in Greek with a chi (χερουβ), and then in Latin with "ch". While "ch" in words coming from Greek are usually pronounced as a k in English (such as "chemistry" or "chela"), the "ch" in "cherub" is normally pronounced as in "church". == Abrahamic religious traditions ==

In Jewish angelic hierarchy, cherubim have the ninth (second-lowest) rank in Maimonides' Mishneh Torah (12th century), and the third rank in Kabbalistic works such as Berit Menuchah (14th century). The Christian work De Coelesti Hierarchia places them in the highest rank alongside Seraphim and Thrones. The Book of Ezekiel, Chapters 1 and 10, speaks of Ezekiel seeing four "living creatures" ("chayot" in Hebrew), and in Chapter 10 he uses the word "cherub" or its plural, although it is not clear what the relationship is between the two. Based on Ezekiel's description the idea arose, as shown in (at least some) Christian icons, that a cherub has two pairs of wings and four faces: that of a lion (representative of all wild animals), an ox (domestic animals), a human (humanity), and an eagle (birds). In Chapter 10 the face of the ox is replaced by the face of a cherub (see below). As described by Ezekiel, "Their legs were straight, the soles of their feet like the hooves of a bull, gleaming like polished brass." In Islam, ' "cherubim" or ' "the Close" refers to the highest angels near God, in contrast to the messenger angels. They include the Bearers of the Throne, the angels around the throne, and the archangels. The angels of mercy subordinative to Michael are also identified as cherubim. In Isma'ilism, there are Seven Archangels referred to as cherubim. Later tradition ascribes to them a variety of physical appearances. Some early midrash literature conceives of them as non-corporeal. In Western Christian tradition, cherubim have become associated with the putto derived from Cupid in classical antiquity, resulting in depictions of cherubim as small, plump, winged boys. == Appearance ==

" (Julius Bate, 1773) Aside from Ezekiel's vision, no detailed attestations of cherubim survive, and Ezekiel's description of the tetramorph being may not be the same as the cherubim of the historic Israelites. All that can be gleaned about the cherubim of the Israelites come from potential equivalents in the cultures which surrounded them. The appearance of the cherubim continue to be a subject of debate. Mythological hybrids are common in the art of the Ancient Near East. One example is the Babylonian lamassu or shedu, a protective spirit with a sphinx-like form, possessing the wings of an eagle, the body of a lion or bull, and the head of a king. This was adopted largely in Phoenicia. The wings, because of their artistic beauty and symbolic use as a mark of creatures of the heavens, soon became the most prominent part, and animals of various kinds were adorned with wings; consequently, wings were bestowed also upon human forms, While Ezekiel initially describes the tetramorph cherubim as having the face of a man ... the face of a lion ... the face of an ox ... and ... the face of an eagle in the this formula is repeated as the face of the cherub ... the face of a man ... the face of a lion ... the face of an eagle which (given that "ox" has apparently been substituted with "the cherub") some have taken to imply that cherubim were envisioned to have the head of a bovine. from the Temple of Eshmun, the legs formed by two winged hybrid creatures. In particular resonance with the idea of cherubim embodying the throne of God, numerous pieces of art from Phoenicia, Ancient Egypt, and even Tel Megiddo in northern Israel depict kings or deities being carried on their thrones by hybrid winged creatures. If this animalistic form is how the ancient Israelites envisioned cherubim, it raises more questions than it answers. For one, it is difficult to visualize the cherubim of the Ark of the Covenant as quadrupedal creatures with backward-facing wings, as these cherubim were meant to face each other and have their wings meet, while still remaining on the edges of the cover from which they were beaten. At the same time, these creatures have little to no resemblance to the cherubim in Ezekiel's vision. On the other hand, even if cherubim had a more humanoid form, this still would not entirely match Ezekiel's vision and likewise seemingly clashes with the apparently equivalent archetypes of the cultures surrounding the Israelites, which almost uniformly depicted beings which served analogous purposes to Israel's cherubim as largely animalistic in shape. All of this may indicate that the Israelite conception of the cherubs appearance may not have been wholly consistent. ==Hebrew Bible==

The cherubim are the most frequently occurring heavenly creature in the Hebrew Bible, as the Hebrew word appears 91 times. they are often depicted as performing other roles; for example in the Book of Ezekiel, they transport Yahweh's throne. The cherub who appears in the "Song of David", a poem which occurs twice in the Hebrew Bible, in 2 Samuel 22 and Psalm 18, participates in Yahweh's theophany and is imagined as a vehicle upon which the deity descends to earth from heaven to rescue the speaker (see 2 Samuel 22:11, Psalm 18:10). In Isaiah 37:16, Hezekiah prays, addressing God as , referring to the mercy seat. In regard to this same phrase, which also appears in 2 Kings 19, Eichler renders it "who dwells among the cherubim". Eichler's interpretation contrasts with common translations for many years, which have rendered it as "who sits upon the cherubim." This has implications for the understanding of whether the ark of the covenant in Solomon's Temple was Yahweh's throne or simply an indicator of Yahweh's immanence. Cherubim feature at some length in Ezekiel. While they first appear in Ezekiel 1, in which they are transporting the throne of God by the Kebar (or Chebar, which was near Tel Abib in Nippur), they are not called "cherubim" until Ezekiel 10. In Ezekiel 1:5–11 they are described as having the likeness of a man and having four faces: that of a man, a lion (on the right side), and ox (on the left side), and an eagle. The four faces represent the four domains of God's rule: the man represents humanity, the lion represents wild animals, the ox represents domestic animals, and the eagle represents birds. These faces peer out from the center of an array of four wings; these wings are joined to each other, two of which are stretched upward, and the other two cover their bodies. Under their wings are human hands; their legs are described as straight, and their feet like those of a calf, shining like polished brass. Between the creatures, glowing coals that moved between them could be seen; their fire "went up and down", and lightning burst forth from it. The cherubs also moved like flashes of lightning. In Ezekiel 10, another detailed description of the cherubim appears, with slight variations in the details. Three of the four faces are the same – man, lion and eagle – but where chapter one has the face of an ox, Ezekiel 10:14 says "face of a cherub". Ezekiel equates the cherubim of chapter ten with the living creatures of chapter one in Ezekiel 10:15, "The cherubs ascended; those were the creatures () that I had seen by the Chebar Canal" and in 20:10, "They were the same creatures that I had seen below the God of Israel at the Chebar Canal; so now I knew that they were cherubs." In Ezekiel 41:18–20, they are portrayed as having two faces, although this is probably because they are depicted in profile. ==In Judaism==

(living creatures), engraving after an illustration by Matthäus Merian, Icones Biblicae () In rabbinic literature, the two cherubim are described as being human-like figures with wings, one a boy and the other a girl, placed on the opposite ends of the Mercy seat in the inner-sanctum of God's house. Solomon's Temple was decorated with Cherubs according to , and Aḥa bar Ya’akov claimed this was true of the Second Temple as well. Many forms of Judaism include a belief in the existence of angels, including cherubim within the Jewish angelic hierarchy. The existence of angels is generally accepted within traditional rabbinic Judaism. There is, however, a wide range of beliefs within Judaism about what angels actually are and how literally one should interpret biblical passages associated with them. In Kabbalah there has long been a strong belief in cherubim, the cherubim and other angels regarded as having mystical roles. The Zohar, a highly significant collection of books in Jewish mysticism, states that the cherubim were led by one of their number named Kerubiel. Cherubim are discussed within the midrash literature. The two cherubim placed by God at the entrance of paradise were angels created on the third day, and therefore they had no definite shape; appearing either as men or women, or as spirits or angelic beings. The cherubim were the first objects created in the universe. The following sentence of the Midrash is characteristic: When a man sleeps, the body tells to the soul (neshamah) what it has done during the day; the soul then reports it to the spirit (nefesh), the spirit to the angel, the angel to the cherub, and the cherub to the seraph, who then brings it before God". () In early Jewish tradition there existed the notion that cherubim had youthful, human features, due to the etymologization of the name by Abbahu (3rd century). Before this, some early midrashic literature conceived of the cherubim as non-corporeal. In the first century AD, Josephus claimed: No one can tell, or even conjecture, what was the shape of these cherubim. In the passages of the Talmud that describe the heavens and their inhabitants, the seraphim, ofanim, and living creatures are mentioned, but not the cherubim; and the ancient liturgy also mentions only these three classes. In the Talmud, Jose the Galilean holds that when the Birkat Hamazon (grace after meals) is recited by at least ten thousand seated at one meal, a special blessing Blessed is Ha-Shem our God, the God of Israel, who dwells between the cherubim is added to the regular liturgy. == In Christianity ==

, detail of Madonna of the Red Cherubim, 1485 by Giovanni Bellini In the Book of Genesis, the Cherubim were introduced: They were further described throughout the Old Testament, especially in the Book of Chronicles and Ezekiel respectively: In Medieval theology, following the writings of Pseudo-Dionysius, the cherubim are the second highest rank in the angelic hierarchy, following the seraphim and preceding the Thrones. Cherubim are regarded in traditional Christian angelology as angels of the second highest order of the ninefold celestial hierarchy. De Coelesti Hierarchia () lists them alongside Seraphim and Thrones. In Western art, cherubim became associated with the putto and the Greco-Roman god Cupid/Eros, with depictions as small, plump, winged boys. == In Islam ==

Al-Karubiyyin, according to the Quran, are identified as a class of al-muqarrabin, and are a class of angels near the presence of God. They are entrusted with praising God and interceding for humans. They are usually identified either with a class of angels separate or include various angels absorbed in the presence of God: the canonical four Islamic archangels Jibra'il, Mika'il, Azra'el, and Israfil, the actual cherubim and the Bearers of the Throne. They are frequently mentioned in the ibn Abbas version of Muhammad's Night Journey. Some scholars had a more precise approach: ibn Kathir distinguishes between the angels of the throne and the cherubim. Abu Ishaq al-Tha'labi places the cherubim as the highest angels only next to the Bearers of the Throne. The Quran mentions the Muqarrabin in An-Nisa verse 172, angels who worship God and are not proud. Further, cherubim appear in Miraj literature and the Qisas al-Anbiya. The cherubim around the throne are continuously praising God with the tasbih: "Glory to God!" They are described as bright as no one of the lower angels can envision them. Cherubim as angels of mercy, created by the tears of Michael, are not identified with the angels in God's presence, but of lower rank. They too, request God to pardon humans. In contrast to the messenger angels, the cherubim (and seraphim) always remain in the presence of God. A similar story appears in Tabari's Bishara. An angel called Futrus, described as an "angel-cherub" (malak al-karubiyyin), was sent by God, but since the angel failed to complete his task in time, God broke one of his wings. Muhammad interceded for the cherub, and God forgave the fallen angel, whereupon he became the guardian for Hussain's grave. == See also ==