Cherub Cherubim

One Who Blesses

Guardians of The Covenant

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Cherub

Source: https://en.wikipedia.org/wiki/Cherub

A cherub (/ˈtʃɛrəb/; plural cherubim; Hebrew: כְּרוּב kərūḇ, pl. כְּרוּבִים kərūḇīm, likely borrowed from a derived form of Akkadian: 𒅗𒊏𒁍 karabu "to bless" such as 𒅗𒊑𒁍 karibu, "one who blesses", a name for the lamassu) is one of the unearthly beings who directly attend to God, according to Abrahamic religions. The numerous depictions of cherubim assign to them many different roles, such as protecting the entrance of the Garden of Eden.

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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.

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In Islam, al-Karubiyyin or al-muqarraboonn refers to the highest angels near to God, in contrast to the messenger angels (rasul). 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 Ismailism, there are Seven Archangels referred to as cherubim.

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In the Book of Ezekiel and (at least some) Christian icons, the cherub is depicted as having 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). (pp 2–4) As described by Ezekiel, "Their legs were straight, the soles of their feet like the hooves of a bull, gleaming like polished brass."

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Later tradition ascribes to them a variety of physical appearances. (pp 2–4) Some early Midrashic literature conceives of them as non-corporeal. In Western Christian tradition, cherubim have become associated with the putto (derived from classical Cupid / Eros figure), resulting in depictions of cherubim as small, plump, winged boys. Cherubim are also mentioned in the Second Treatise of the Great Seth, a 3rd century Gnostic writing.

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Functions

The Israelite cherubim are described as fulfilling a variety of functions – most often, they are described as bolstering the throne of Yahweh. Ezekiel's vision of the cherubim also emulate this, as the conjoined wingspan of the four cherubim is described as forming the boundary of the divine chariot.

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Likewise, on the "mercy seat" of the Ark of the Covenant, two cherubim are described as bounding the ark and forming a space through which Yahweh would appear – however, aside from the instruction that they be beaten out of the sides of the ark, there are no details about these cherubim specified in the text.

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The status of the cherubim as constituting a sort-of vehicle for Yahweh is present in Ezekiel's visions, the Books of Samuel, the parallel passages in the later Books of Chronicles, and passages in the early Psalms: for example, "and he rode upon a cherub and did fly: and he was seen upon the wings of the wind."

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The traditional Hebrew conception of cherubim as guardians of the Garden of Eden is backed by the Semitic belief of beings of superhuman power and devoid of human feelings, whose duty it was to represent the gods, and as guardians of their sanctuaries to repel intruders; these conceptions in turn are similar to an account found on Tablet 9 of the inscriptions found at Nimrud.

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Hebrew Bible

The cherubim are the most frequently occurring heavenly creature in the Hebrew Bible, as the Hebrew word appears 91 times. (pp 2–4) The first occurrence is in the Book of Genesis 3:24. Despite these many references, the role of the cherubim is never explicitly elucidated. (p 1) While Hebrew tradition must have conceived of the cherubim as guardians of the Garden of Eden (in which they guard the way to the Tree of life), they are often depicted as performing other roles; for example in the Book of Ezekiel, they transport Yahweh's throne.

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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 in order to rescue the speaker (see 2 Samuel 22:11, Psalm 18:10).

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In Exodus 25:18–22, God tells Moses to make multiple images of cherubim at specific points around the Ark of the Covenant. (pp 2–4) Many appearances of the words cherub and cherubim in the Bible refer to the gold cherubim images on the mercy seat of the Ark, as well as images on the curtains of the Tabernacle and in Solomon's Temple, including two measuring ten cubits high.

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In Isaiah 37:16, Hezekiah prays, addressing God as "enthroned above the cherubim" (referring to the mercy seat). In regards to Solomon's Temple as described in 1 Kings, Eichler renders the phrase yoshev ha-keruvim as “who dwells among the cherubim”. This phrase is the same in 1 Kings and Isaiah. Eichler's interpretation in contrast to common translations for many years that rendered it as “who sits upon the cherubim”. This has implications for the understanding of whether the ark of the covenant in the Temple was literally YHWH's throne or simply an indicator of YHWH's immanence.

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Cherubim feature at some length in the Book of Ezekiel. While they first appear in chapter one, in which they are transporting the throne of God by the river Chebar, they are not called cherubim until chapter 10.

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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, wild animals; the ox, domestic animals; and the eagle, birds.

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Maimonides says that the figures of the cherubim were placed in the sanctuary only to preserve among the people the belief in angels, there being two in order that the people might not be led to believe that they were the image of God.

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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"

Christianity

In Medieval theology, following the writings of Pseudo-Dionysius, the cherubim are the second highest rank in the angelic hierarchy, following the seraphim. Cherubim are regarded in traditional Christian angelology as angels of the second highest order of the ninefold celestial hierarchy. De Coelesti Hierarchia (c. 5th century) lists them alongside Seraphim and Thrones.

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According to Thomas Aquinas, the cherubim are characterized by knowledge, in contrast to seraphim, who are characterized by their "burning love to God".

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Islam

Cherubim (al-Karubiyyin), identified as a class of the Muqarraboon in the Quran, 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 (Gabriel), Mika’il (Michael), Azra’il (Azrael) and Isra’fil (Raphael), the actual cherubim, and the Bearers of the Throne.

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Some scholars had a more precise approach: Ibn Kathir distinguishes between the angels of the throne and the cherubim. In a 13th-14th century work called "Book of the Wonders of Creation and the peculiarities of Existing Things", the cherubim belong to an order below the Bearers of the Throne, who in turn are identified with seraphim instead.

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Abu Ishaq al-Tha'labi places the cherubim as the highest angels only next to the Bearers of the Throne. Similarly, al-Razi distinguishes between the angels carrying the throne (seraphim) and the angels around the throne (cherubim).

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The Quran mentions the Muqarraboon in An-Nisa verse 172, angels who worship God and are not proud. Further, cherubim appear in Miraj literature and Qisas Al-Anbiya. The cherubim around the throne are continuously praising God with the tasbih: "Glory to Allah!" 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. 33–34 In contrast to the messenger angels, the cherubim (and seraphim) always remain in the presence of God. If they stop praising God, they fall.

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Shi'a scholar Mohammad-Baqer Majlesi narrates about a fallen cherub encountered by Muhammad in the form of a snake. The snake tells him that he did not perform dhikr (remembrance of God) for a moment, and so God was angry with him and cast him down to earth in the form of a snake.

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Then Muhammad went to Hasan and Husayn. Together they interceded (Tawassul) for the angel and God restored him to his angelic form. 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.

Shaded Enmity - When The Gates Opened

Lyrics

From the tops of the mountains, called your king

Calling all to battle. The gates were opening.

Taking your axe and preparing to fight

Run by those proved worthy

Run by those that pleased the gods

Run by the men that betrayed you

Run by those who will kill you

Door opened, cherubim, and angel

The taste of battle

What more was to be asked of those that served the one.

When the gates opened there’s clashing of swords

Fire and ash and blood that created them

When the gates opened the ones that betrayed

Bloodied halos and shredded wings

Run by those proved worthy

Run by those that pleased the gods

Run by the men that betrayed you

Run by those who will kill you

Door opened, an angel flying down

The taste of battle

What more was to be asked of those that served the one.

When the gates opened there’s clashing of swords

Fire and ash and blood that created them

When the gates opened the ones that betrayed

Bloodied halos and shredded wings

Woh, the killing spree of the cherubim,

Slaughter the mortals that hunted them down

Cherubim.

"and in the fire was what looked like four living beings. They looked like men, but each of them had four faces. They shined like bright brass. The faces did not turn as they moved. Each moved straight ahead. As for what their faces looked like, each of the four had the face of a man, the face of a lion on the right side, the face of a bull on the left side and the face of an eagle. Such were their faces. Their wings were spread out above. Each had two of the wings touching the wings of another, covering their bodies." - Ezekiel

Ancient Ceremony - The Tragedy Of Forsaken Angels

Lyrics

The Tragedy of forsaken Angels

A Drama full of dismal Grief

once there was Peace in Paradise

in heavenly Solitude they might dwell

but bitter Tears dropped out ethereal Eyes

Chains of weak Obeydiance made them turn to Hell

Proud Satan, Thy Revolt unveiled

sweet Nectar of Aphrodite's Womb

How could Delight be Sin?

Rebelling Angels thus darkly seduced

Initiation of new Eden

and Astarte rules supreme

in purest Phoenician Passion

Ramiel descends

Icon of empyreal Temptation

Daughters of Men, drunken of Eros

offer fruitful menstrual Wine

Bridal Lust, Intercourse, decadent Desires

Even Jehova's Plague here can't opress

Secrets of orgiastic Shrine

A sanguinaire Sacrifice under the Seal of Virginity

Fountain for Sodom's mighty Gods

...but where there is Darkness there has to be Light

the Cherubim remember, the Seraphim fright

"How art Thou fallen from Heaven,

Lucifer, Son of the Morning?"

the Army of white Angels laughs

"This darkly singing Nightingale

sounds sweeter than Thy Prayers to me!"

Pictures Videos Music and Additional Reading

Source: https://answersinactionpassantino.wordpress.com/2014/05/

A tetramorph cherub, in Eastern Orthodox iconography

Hymn of the Cherubim - Pyotr Ilyich Tchaikovsky

Cherubim

Source: https://occult-world.com/cherubim/

Cherubim (kerubim) In the Pseudo-Dionysian hierarchy of angels, the second highest angels to God. The etymology of the name “cherub” (Cherubim in plural) is uncertain. The Hebrew term “kerub,” which means either “fullness of knowledge” or “one who intercedes,” is thought to be derived from the Akkadian term KARABU, a winged guardian being of Assyria. Karabu had the bodies of sphinxes or bulls and the heads of humans, and they guarded entrances to buildings.

Depiction of the "cherubim of glory shadowing the mercy seat" (Χερουβὶμ δόξης κατασκιάζοντα τὸ ἱλαστήριον) of Hebrews 9:5 (Julius Bate, 1773)

The term cherubim in the Hebrew Bible refers not to our modern usage of “chubby young angels,” but to winged guardian figures, usually with a human head and the body of an animal. Shown here is an Assyrian guardian figure wearing a horned crown that indicates his divinity.

Source: https://www.skeptic.com/eskeptic/05-07-28/

The Cherubim of the Israelites corresponds to the sphinxes of the ancient Near East, serving as both guardian and throne. Cherubim are mentioned 91 times in the Hebrew Bible. They also are described in REVELATION in the New Testament. The Cherubim are not speciﬁcally called angels. They make their ﬁrst appearance in the Bible in Genesis 3:22. God places them at the east entrance to the Garden of Eden, guarding it with ﬂaming sword.

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In Exodus 25:10–22, God gives MOSES instructions for building the ARK OF THE COVENANT, a gilded wooden chest that shall bear the mercy seat of God with Cherubim made of hammered gold on its two ends:

“The Cherubim shall spread out their wings above, overshadowing the mercy seat with their wings, their faces one to another; toward the mercy seat shall the faces of the Cherubim be.” (25:20)

The mercy seat, from which God speaks to Israel, is to be placed on the top of the ark.

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1 Kings 6:23–35 describes the Cherubim King Solomon placed in his temple. Two gilded olivewood Cherubim 10 cubits high are placed in the inner sanctuary. Each wing spans ﬁve cubits, and they are spaced so that their wing tips touch the walls on each side and each other in the middle.

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The inner wings form the throne seat for the invisible deity. Carved and gilded ﬁgures of Cherubim are placed in the inner and outer rooms. The doorposts to the entrance of the nave are carved with Cherubim, palm trees, and open ﬂowers, all of which are gilded. The Ark of the Covenant is placed beneath the wings of the two large Cherubim.

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The Cherubim appear before he is lifted up to the east gate of HEAVEN. Revelation 4:6–8 describes the four living creatures seen by Ezekiel, but with six wings instead of four. They are “full of eyes all around and within,” and they ceaselessly sing, “Holy, holy, holy is the Lord God Almighty, who was and is to come!” They are not named as Cherubim, however, but only as “four living creatures.” In Hebrew lore, the Cherubim are sometimes equated with the HAYYOTH. In the Kabbalah, the Cherubim govern Yesod (Foundation), the ninth sephirah of the TREE OF LIFE, where they are under the rule of Gabriel.

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In 3 ENOCH the Cherubim are under the rule of Kerubiel, who beautiﬁes them and sings their praises. The Cherubim stand beside the hayyoth with their wings raised up to the tops of their heads. The SHEKINAH rests upon their backs and illuminates their faces.

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Their hands are under their wings and their feet are covered by their wings; they have horns of glory upon their heads. They are surrounded by pillars of ﬁre and sapphire stones. They enfold each other in their wings and sing constantly songs of praise and glory to God.

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In other lore, the Cherubim are the voice of divine wisdom, possessing a deep insight into God’ secrets. They enlighten the lower levels of angels. They emanate holiness through the universe in order to ensure the success of universal truths. They personify the winds. The Testament of ADAM includes them in the hierarchy of angels, making them second in rank. They stand before God and reverence his throne, keep the seals, and sing the hourly “holy, holy, holy.” (See QEDUSSAH.)

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Chiefs of the Cherubim are Ophaniel, Rikbiel, Cherubiel, Raphael, Gabriel, Zophiel, and Satan before his fall. AGRIPPA says that the Cherubim are associated with the earth element. They assist humans in the contemplation of the divine, by enabling “light of mind, power of wisdom, very high fantasies and ﬁgures.” According to the Koran, the tears Michael cries over the sins of the faithful form the Cherubim.

Recorders in the Universe's Celestial Archive

Source: https://www.learnreligions.com/what-are-cherubim-angels-123903

Cherubim sometimes work with guardian angels, under the supervision of Archangel Metatron, recording every thought, word, and action from history in the universe's celestial archive. Nothing that has ever happened in the past, is happening in the present, or will happen in the future goes unnoticed by the hardworking angelic teams who record every living being's choices. Cherub angels, like other angels, grieve when they must record bad decisions but celebrate when they record good choices.

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The cherubim angels are magnificent beings who are much more powerful than the cute babies with wings that are sometimes called cherubs in art. The word "cherub" refers both to the real angels described in religious texts like the Bible and to the fictional angels that look like chubby young children who began to appear in artwork during the Renaissance. People associate the two because cherubim are known for their purity, and so are children, and both can be messengers of God's pure love in people's lives.

Elend - Apocalypse

Lyrics

[Second Nocturne]

Deus in adiutorium meum intende.

O Domine,

Te ipsum luce velans,

Prodis ex alis ventorum.

O Domine,

Exaudiens omnes preces,

Admitte precationes suppliciaque tuorum.

O Domine,

Illustret facies tua

Adytum tuum desolatum.

We hide from the Face of God.

Domine Sabaoth, Sabaoth Domine

We hide from the Face of God.

Turn loose the angels of your Face, Lord Sabaoth,

Libera angelos faciei, Domine Deus Sabaoth,

Thou who hast the keys of Hell and of Death.

Custos clavium infernorum atque mortis.

The sky torn apart, departed,

Caelum laceratum

Pours the fury of an empire pervaded.

Furorem imperi pervasi profundit.

And the eyes of the Lord are upon the sinful host.

Conversi oculi Domini ad improbas legiones.

We hide from the Face of God.

Coronam vitae dona nobis, Adonai,

Qui habes Davidis clavem adamantinam.

Nemo aperiet quod clusum a te,

Quod apertum a te claudet nemo.

We hide from the Face of God.

A door is opened in Heaven,

We hide from the Face of God

For the Seventh among the seals has been broken.

And there was a silence in Heaven.

[English translation:]

Apocalypse

God, come to my assistance.

O Lord,

You who cover Yourself in light,

You walk on the wings of the winds.

O Lord,

You who hear all prayers,

Give heed to the pleas and prayers of Your kin.

O Lord,

May Your face

Illuminate Your deserted temple.

Lord God of Hosts, Lord God of Hosts

Free the Cherubim, Lord God of Hosts,

Guardian of the keys of Hell and of death.

The lacerated sky

Sheds the fury of a pervaded empire.

The eyes of the Lord are upon the sinful Host.

Grant us the crown of life, Adonaï,

Keeper of the adamantine key of David.

Nobody opens what was closed by You,

Nobody closes what was opened by You.

Zachary Horvath

Source: https://www.artstation.com/artwork/d82zA3

Isis Sangaré. Celestial Beings - "Cherubim"

Source: https://www.artstation.com/artwork/nYQeX1

Synaxis of the Archangel Michael (Собор Архистратига Михаила). An Eastern Orthodox Church icon of the "Seven Archangels." From left to right: Jegudiel, Gabriel (גַּבְרִיאֵל), Selaphiel, Michael, Uriel, Raphael, and Barachiel. Beneath the mandorla of Christ Emmanuel are representations of Cherubim (in blue) and Seraphim (in red).

In parts of Ortiental Orthodox Christianity and Eastern Orthodox Christianity, Eight Archangels may be honoured, including Michael, Gabriel, Raphael, Uriel, as well as Salathiel, Jegudiel, Barachiel and Jeremiel (in the Coptic tradition the latter four are named as Surael, Sakakael, Sarathael and Ananael). The Eight Archangels are commemorated on the Feast of the Archangels.