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abode; the cherub-carvings at least symbolize His presence; and communicate some degree of His sanctity. In Gen. iii. 24 the cherubim are the See also:

GUARDS, AND HOUSEHOLD TROOPS

guards of See also:

PARADISE (Gr. lrap6BEwos)

Paradise; Ezek. See also:

XXVIII

xxviii. 14, 16 cannot be mentioned here, the See also:

TEXT (Lat. textum, woven fabric, from texere, to weave)

text being corrupt. We also find (, Sam. iv.

4; 2 Sam. vi. 2) as a divine See also:

TITLE (0. Fr. title, mod. titre, from Lat. titulus)

title " that sitteth upon the cherubim "; here it is doubted whether the cherubim are the material ones in the temple, or those which faith assumes and the artist tries to represent—the supernatural steeds upon which Yahweh issues forth to interfere in human affairs. In a poetic theophany (Ps. xviii. to) we find " upon a cherub " parallel to " upon the wings of the See also:

wind " (cp. Isa. xix. 1; Ps. civ. 3). One naturally infers from this that the " cherub " was sometimes viewed as a See also:

BIRD

bird. For the clouds, mythologically, are birds. " The Algonkins say that birds always make the winds, that they create the waterspouts, and that the clouds are the spreading and agitation of their wings." " The See also:

SIOUX

Sioux say that the See also:

THUNDER

thunder is the See also:

sound of the See also:

CLOUD (from the same root, if not the same word, as " clod," a word common in various forms to Teutonic languages for a mass or lump; it is first applied in the usual sense in the late 13th century; the Anglo-Saxon chid is only used in the sense of " a ma

cloud-bird flapping his wings." If so, Ps. xviii. to is a solitary trace of the archaic view of the cherub. The bird, however, was probably a mythic, extra-natural bird. At any See also:

RATE

rate the cherub was suggested by and represents the See also:

storm-cloud, just as the See also:

SWORD (0. Eng. sweord; ultimately from an Indo-European root meaning to wound)

sword in Gen. iii. 24 corresponds to the See also:

LIGHTNING

lightning.

In Ezek. i. the four visionary creatures are expressly connected with a storm-wind, and a See also:

bright cloud (ver. 4). Elsewhere (xli. 18) the cherub has two faces (a See also:

man's and a bird's), but in i. to and x. 14 each cherub has four faces, a view tastefully simplified in the Johannine See also:

Apocalypse (Rev. iv. 7). It is best, however, to See also:

SEPARATE

separate See also:

EZEKIEL (SKpm', " God strengthens" or " God is strong "; Sept. 'IE'EKL?)X; Vulg. Ezechiel)

Ezekiel from other writers, since he belongs to what may be called a See also:

GREAT

great mythological revival. Probably his cherubim are a modification of older ones, which may well have been of a more sober type. His own accounts, as we have seen, vary. Probably the cherub has passed through several phases. There was a mythic bird-cherub, and then perhaps a winged animal-See also:

FORM (Lat. forma)

form, analogous to the winged figures of bulls and lions with human faces which guarded Babylonian and See also:

ASSYRIAN

Assyrian temples and palaces. Another See also:

ANALOGY (Gr. avaXo-yLa, proportion)

analogy is furnished by the winged genii represented as fertilizing the sacred tree—the date-See also:

palm (See also:

TYLOR, EDWARD BURNETT (1832- )

Tylor); here the See also:

BODY

body is human, though the See also:

FACE (from Lat. fades, derived either from facere, to make, or from a root fa-, meaning " appear "; cf. Gr. cbatvstv)

face is sometimes that of an See also:

EAGLE (Fr. aigle, from the Lat. aquila)

eagle.

It is perhaps even more noteworthy that figures thought to be cherubs have been found at Zenjirli, within the See also:

ancient. See also:

North Syrian See also:

KINGDOM

kingdom of Ya'di (see Jeremias, Das A.lte Testament See also:

IM(K2+a2+h2—2 ah cos 0)

im Lichte See also:

des See also:

ALTEN, SIR CHARLES [Karl] (1764–1840)

Alten Orients, pp. 350 f.); we may combine this with the fact that one of the great gods of this kingdom was called Rakab'el or Rekub'el (also perhaps Rakab or Rekub). A Sabaean (S. Arabian) name Karab'el also exists. The kerubim might perhaps be symbolic representatives of the See also:

god Rakab'el or Rekub'el, probably See also:

EQUIVALENT

equivalent to See also:

HADAD

Hadad, whose sacred animal was the See also:

bull. That the figures symbolic of Rakab or Hadad were compounded or amalgamated by the Israelites with those symbolic of See also:

NERGAL

Nergal (the See also:

lion-god) and See also:

NINIB

Ninib (the eagle-god), is not surprising. See further " Cherubim," in Ency. Bib. and Hast. D.B.; See also:

CHEYNE, THOMAS KELLY (1841— )

Cheyne, See also:

Genesis; Tylor, Proc. See also:

Soc. Bibl.

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