Raanan Eichler, «Cherub: A History of Interpretation», Vol. 96 (2015) 26-38
The cherub is a type of creature mentioned some 90 times in the Hebrew Bible, where it is portrayed as a predominant motif in Israelite iconography. This paper surveys the attempts to determine the form of the cherub, in both textual and iconographic sources, from the fourth century to the twentyfirst. The cherub has been interpreted as a winged human (child or adult), a bird, a winged bovine, a griffin, a winged sphinx, and a composite creature in general. The last two identifications, which prevail in contemporary scholarship, are rejected, and a path to a correct identification is proposed.
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CHERUB: A HISTORY OF INTERPRETATION 27
3,13); in other passages, cherubim each have one face (Exod 25,20
= 37,9; 2 Chr 3,13) and two wings (1 Kgs 6,24.27), while arms and
wheels are not mentioned. Third, in Ezekiel’s parallel inaugural vi-
sion (Ezek 1,1 – 3,14), creatures described in the same manner are
never called cherubim but twyx, “living beings”. According to many
critical interpretations of the destruction vision, the very conjunction
of these creatures’ description with the label “cherubim” is not original
to the text but results from later editorial activity 1.
The one formal feature of cherubim that is fairly consistent through-
out the Hebrew Bible is their wings. That cherubim had wings is
either noted in passing or can be inferred with regard both to the
sculpted cherubim over the ark (Exod 25,20[2x] = 37,9[2x]; 1
Kgs 6,24[4x].27[6x] ≈ 2 Chr 3,11[4x].12[3x].13; 1 Kgs 8,6-7 = 2
Chr 5,7-8) and to the living cherubim associated with YHWH (2 Sam
22,11 = Ps 18,11; note also Ezek 10,5.8.12.16.19.21). For this reason,
virtually all attempts to identify the cherubim have been limited to
winged creatures, be they fantastic or natural.
The earliest sources that might have taken a stand on the issue
refrained from doing so. In the Greek Bible (including the Apoc-
rypha and New Testament) and its revisions, as well as the Targu-
mim, the Peshitta and the Vulgate, the word bwrk is simply
transliterated and no attempt is made to identify which creature it
designates. Philo, despite devoting an entire work (De cherubim)
to the cherubim, also failed to discuss their form and merely ex-
plained their name midrashically as “vast knowledge and science”
(De vita Mosis II 20), presumably reading ~ybrk(h) as ~ybr rkh. Jose-
phus explicitly professed ignorance in the matter, saying that cherubim
“are flying creatures, but their form is not like to that of any of the
1
W. EICHRODT, Ezekiel. A Commentary (OTL; London 1970 [1965-1966])
105-134; W. ZIMMERLI, Ezekiel 1. A Commentary on the Book of the Prophet
Ezekiel, Chapters 1–24 (Hermeneia; Philadelphia, PA 1979 [1969]) 230-254;
C.B. HOUK, “The Final Redaction of Ezekiel 10”, JBL 90 (1971) 4-54; O. KEEL,
Jahwe-Visionen und Siegelkunst. Eine neue Deutung der Majestätsschilderungen
in Jes 6, Ez 1 und 10 und Sach 4 (SBS 84/85; Stuttgart 1977) 125-273; A. WOOD,
Of Wings and Wheels. A Synthetic Study of the Biblical Cherubim (BZAW
385; Berlin 2008) 95-138. Some scholars, however, do accept the conjunction
as authentic: G.A. COOKE, A Critical and Exegetical Commentary on the Book
of Ezekiel (ICC; Edinburgh 1936) 111-121; M. GREENBERG, Ezekiel. A New
Translation with Introduction and Commentary (AB; Garden City, NY 1983)
192-206; D.I. BLOCK, The Book of Ezekiel. Chapters 1–24 (NICOT; Grand
Rapids, MI 1997) 314-327.