The cherub represents a winged celestial being frequently referenced throughout Scripture. According to the prophet Ezekiel's vision, cherubim appear as a group of four living creatures, each displaying four faces—lion, ox, eagle, and human. These beings possessed human-like bodies and hands, calf-like feet, and four wings. The upper pair of wings extended upward to meet above and support God's throne, while the lower pair covered their bodies. "They never turned, but went 'straight forward' as the wheels of the cherubic chariot, and they were full of eyes 'like burning coals of fire.'" The prophet's account in Ezekiel xxviii reflects a distinct popular tradition separate from the Genesis creation narrative.
Various biblical passages demonstrate that cherubim representations differed across different contexts. The Books of Kings and Chronicles primarily describe Solomon's Temple cherubim. Two massive olivewood cherubim, overlaid with gold and standing ten cubits high, flanked the Ark within the sanctuary's inner chamber. The distance between their outstretched wing tips measured ten cubits, with their inner wings touching while outer wings extended to the walls (I Kings vi. 23-28; II Chronicles iii. 10-13).
Additional references indicate cherubim were woven into the Temple's veil and curtains (Exodus xxvi. 1, 31; xxxvi. 8, 35; II Chronicles iii. 14). The priestly writer mentions two solid gold cherubim positioned atop the Ark's cover, facing one another with wings meeting above, forming a throne from which divine glory appeared (Exodus xxv. 18-22; Numbers vii. 89).
Early Israelite tradition established cherubim as the divine chariot bearing God's throne through the cosmos (I Samuel iv. 4; II Samuel vi. 2). The connection between cherubim and storm-winds appears evident in poetic passages describing God riding upon cherubim with wind manifestations (Psalm xviii. 11; II Samuel xxii. 11). This conception parallels Babylonian symbolism, where cherubim originally represented wind forces.
Rabbinic tradition held that the cherubim stationed at paradise's entrance were angels created on the third day, possessing no fixed shape and appearing variously as male, female, or purely spiritual beings (Genesis Rabbah xxi). An alternate view claims cherubim were the universe's first created objects (Tanna debe Eliyahu R., i).
The Slavonic Book of Enoch locates cherubim in both the sixth and seventh heavens. The sixth heaven passage describes "seven phenixes, and seven cherubim, and seven six-winged creatures [seraphim], being as one voice and singing with one voice." The seventh heaven vision mentions "cherubim and seraphim and the watchfulness of many eyes" (referring to ofannim). The Ethiopian Book of Enoch similarly identifies these three angelic classes as perpetually vigilant guardians of God's throne (lxx. 7; lxi. 10). Gabriel is designated as the archangel overseeing serpents, paradise, and cherubim (xx. 7).
Interestingly, Talmudic passages describing heavenly realms mention seraphim, ofannim, and hayyot exclusively, omitting cherubim altogether (Hag. 12b). Ancient liturgical traditions similarly exclude cherubim from this tripartite angelic classification.
A characteristic Midrash (rabbinic interpretive commentary)ic teaching describes a spiritual communication pathway: "When a man sleeps, the body tells to the neshamah (the higher soul) ['the soul'] what it has done during the day; the neshamah then reports it to the nefesh (the vital soul) ['the spirit'], the nefesh to the angel, the angel to the cherub, and the cherub to the seraph" (Leviticus Rabbah xxii.; Ecclesiastes Rabbah x. 20). During the Red Sea crossing, God reportedly deployed a cherub from His throne's wheels. "The cherub, however, is ['something not material'], and is carried by God, not vice versa" (Midrash Tehillim xviii. 15).
Maimonides enumerated ten angelic classes with cherubim ranking ninth (Yad, Yesod (Foundation)e ha-Torah, ii. 7). The Kabbalistic "Masseket Azilut" designates cherubim as the third angelic class, led by Kerubiel. The Zohar's ten-class angelic hierarchy omits cherubim as a distinct category.
Josephus maintains that nobody could determine the cherubim's actual form ("Ant." viii. 3, section 3). Philo theorizes they represented two supreme divine attributes—goodness and authority ("De Cherubim," x.; "De Vita Moysis," iii. 8). Philo notes alternative interpretations identifying them with the hemispheres.
Rabbinical sources demonstrate archaeological rather than theological interest in cherubim. Onkelos, the second-century proselyte, proposes that cherubim "had their heads bent backward, like a pupil who is going away from his master" (B. B. 99a), explaining the ambiguous Exodus xxv. 20 passage. This interpretation suggests the cherubim's faces bent downward toward the Ark's cover while maintaining mutual eye contact.
Late third-century authorities describe these cherubim as possessing youthful forms (Suk. 5b; Hag. 13b). One passage adds that Ezekiel's visionary creatures—originally man, lion, bull, and eagle—were modified at the prophet's intercession, requesting a cherub replace the bull to prevent God's perpetual reminder of Israel's golden calf worship. The Talmud recognizes Ezekiel's conception diverged from traditional understanding.
Rabbinic tradition records a miraculous phenomenon: when Israel worshipped faithfully, the cherubim lovingly turned toward one another and even embraced like devoted lovers (B. B. 99a). The sanctuary curtain would be raised so visiting pilgrims could witness this divine affection (Yoma 54a). Following the Temple's destruction, pagan invaders discovered the cherubim in this intimate posture, leading them to mock Jewish religious practices (Yoma 54b).
Kabbalistic thought developed this symbolism, interpreting the cherubim as representing the mysterious union between earthly and heavenly realms (Bahya b. Asher to Exodus xxv. 20; Zohar, Terumah, ii. 176a). Midrash Tadshe, echoing Philo, interprets cherubim as symbolizing God's two names—Yhwh and Elohim—representing the divine attributes of mercy and justice (Sifre, Deuteronomy 26). Another Midrash compares cherubim with heaven and earth (Numbers Rabbah iv.).
Maimonides explains that cherubim figures were placed in the sanctuary solely to reinforce belief in angels among the people, with two figures preventing misidentification as God's image ("Moreh Nebukim," iii. 45). Herod's Temple contained no cherubim, though some authorities note that painted cherubim figures decorated its walls (Yoma 54a).
Primitive Hebrew tradition conceived cherubim as Eden's guardians (Genesis iii. 24; Ezekiel xxviii. 14). This reflects earlier Semitic concepts of superhuman, emotionally detached beings representing divine interests and repelling sanctuary intruders. Biblical descriptions of cherubim statues are insufficiently detailed for accurate form determination. Comparable winged figures appear extensively in Babylonian decorations and ancient Syrian sculptures.
Hittite griffins characteristically appear in "calm dignity, like an irresistible guardian of holy things" rather than as fierce predators. Phoenicians, Canaanites, and subsequently Israelites greatly emphasized cherubic symbolism. This mythology's origins predate written history, emerging when humans began conceptualizing supernatural forces through mystical composite forms, particularly combining the mightiest land and air animals—lions and eagles.
Babylonian tradition preserved a "winged sphinx having a king's head, a lion's body, and an eagle's wings." Phoenicia widely adopted this form. The progression from cherubim to angels became inevitable.
Following Lenormant's work, Friedrich Delitzsch connected the Hebrew term to the Assyrian "kirubu" meaning "shedu" (winged bull designation). Subsequently, Delitzsch proposed connection with Assyrian "karubu" (great, mighty). Haupt argues the name may be Babylonian, meaning "propitious" rather than "powerful." Haupt further suggests the Hebrew stem derives from Assyrian "karabu" (be propitious, bless), representing a transposition of the Hebrew root.