2 Sam. vi. 2; Isaiah xxxvii. 16.) 7. In the traditions and representations of Josephus, and of oriental writers in general.

1. The first image, or form of the cherub, is that before us. Gen. iii. 24. All that here could be learned in regard to the form, figures, or design of the cherub, would be, (1.) that it guarded the entrance to Eden, and perhaps the part from which our first parents took their departure; retaining materially and essentially the idea, that a guard was placed, or that they were ef fectually secured from returning to the tree of life; (2.) that there was connected with the cherub a " flaming sword," n

27 the flaming part, or blade of a sword, the part that seemed to glow, or to reflect the rays of the sun, as a polished sword does, Ps. civ. 4; lvii. 5. Probably, however, the word sword here is designed to be used figuratively, and to denote, that the cherubim guarded the way, as a sword is the instrument of defense, or of guarding any object. (3.) This flame, or sword, or defense," turned every way," Hammith haphecheth, LXX. depspouévý, constantly turning itself; to guard every avenue; to secure it faithfully and constantly. If the idea is that of the sword, it is that it had a power of self-brandishing in every direction, so as to secure the way from all access. If the idea is that of the flame, it is that of a fire unfolding itself; as a rolling fire or flame does. This idea as attached to the cherubim is conveyed in the view which Ezekiel had of the cherub by the river Chebar. Ezek. i. 4.

So far as this account goes when taken by itself, it might be applicable to a real living being, stationed there to guard the way; or to a fabulous being, wholly figurative; or to a natural object, as burning naptha, bitumen; or a volcano; or to any thing that should constitute an effectual guard to the garden of Eden. Or possibly the idea may have arisen from an opinion which will soon be noticed, that the northern region was the rendezvous of the gods; the hills and mountains of Armenia, the place where they held their convocations, and where, beneath the splendor of the aurora borealis, as seen from a more southern latitude, it was supposed the gods usually assembled.

2. The next mention of the cherubim which it is proper to notice, is that which occurs in the direction given to Moses to form the "tabernacle with two curtains of fine-twined linen, and blue, and purple, and scarlet, with cherubim of cunning work." Ex. xxvi. 1, 31. From this it would appear, that the figures of the cherubim were inwrought into the veil, and the covering of the tabernacle; or that those figures were probably a mere pictorial representation of the cherubim that covered the ark of the covenant. As there is no mention of the form of the cherubim that were inwrought into the veil, and the covering of the VOL. VIII.

47

tabernacle, and as history gives us no well-authenticated description of their form, these passages do not aid us in ascertaining the idea which was couched under the word. Probably the only use of this picture on the veil and the covering of the tabernacle in preference to any other, was the design of presenting to the view of the people from without the tabernacle, a distinct impression of that which was so material an ornament, and intended to occupy so prominent a place within.

3. The third form in which the cherubim appear as claiming our notice, is in the golden figures which Moses was directed to make over the ark of the covenant in the tabernacle, and which were subsequently transferred in a more enlarged and magnificent form to the temple itself. These cherubim, or golden figures, are described in Ex. xxv. 18, 19; xxxvii. 7, 8; 1 Sam. iv. 4; 2 Sam. vi. 2, as applicable to the tabernacle; and in 1 Kings, vi. 23, 25, 26, 28; viii. 7; 2 Chron. v. 8; Heb. ix. 5, as applicable to the enlarged form of the cherubim in the temple. In this place, also, we may notice the form of the expression which occurs as applied to JEHOVAH, of his dwelling "between the cherubim," or rather, perhaps, his dwelling above the cherubim, since the word between is not in the Hebrew except in a single instance. Compare the following places: Ex. xxv. 22; Num. vii. 89: Ps. lxxx. 1; xcix. 1; Isa. xxxvii. 16; 2 Sam. vi. 2; 2 Kings, xix. 15.

The description of these figures as given by Moses, and as they existed in the tabernacle, is, that they were made of beaten gold; that one was placed at each end of the mercy-seat; that they were made with wings, and that these wings were stretched out on high so as to meet, and to cover the mercy-seat; and that their faces should look towards each other, and towards the mercyseat. The mercy-seat was the golden cover of the ark; and from that place God said, that he would respond to his people, and commune with them from between these cherubim. Probably these were to be the symbols of the divine presence; and doubtless it was designed to be emblematic of the fact, that the Divine Being would speak in mercy to mankind. On this cover of the ark the blood of the atonement was sprinkled in the great day of expiation, and this is referred to distinctly as emblematic of the atonement, or propitiation of the Redeemer, by his own blood, in Rom. iii. 25. It is not without reason, that there has usually been thought to be a reference to this in the passage in 1 Pet. i. 12; "Which things the angels desire to look into," apaxia, stoop down, bend down, to examine. But this may be merely language drawn from the position of the figures in the tabernacle and temple, and not designed to intimate that the cherubim were angels, which they certainly were not then,-or were represen

tations of angels. They may indeed have been designed to represent the fact, that the angelic hosts were anxious to comprehend the work of redemption; no one can certainly deny this to be possible, and it is not declared that this was not the design. But neither is there any intimation, that this was the design, or that they had any reference either to the form, the purpose, or the desires of the angelic beings.

The figures of the cherubim made by Solomon, in the temple, were evidently of the same form, and with the same design, as those in the tabernacle. The differerence was, that instead of being made with gold, they were made of the wood of the olive tree, and overlaid with gold. 1 Kings, vi. 23-28.

In regard to the forms and purposes of the cherubim in the temple, there have been many conjectures. Grotius supposes, that they were figures like a calf. Bochart and Spencer suppose, that they resembled an ox. Josephus says, that they were extraordinary creatures of a figure unknown to mankind; though he says, contrary to the author of 1 Kings, that even in the temple they were of solid gold. He also says, "that nobody can tell or even conjecture what was the shape of these cherubim." Ant. b. viii. ch. 3. § 3. This declaration of Josephus is a pretty certain intimation that the Jews had not even a tradition respecting their form, and perhaps an intimation no less certain, that all inquiries of men into their exact figure, must be in vain. As all conjectures on this subject must be useless, and as it is impossible to arrive at a satisfactory view of the form of the cherub, we may content ourselves with a reference to the articles of Taylor, the editor of Calmet's Dictionary, fragments No. CLII. and CCLXXXIII. and the plates in Calmet's Dictionary, Nos. 1-4, CHERUBIM.

All which it may be important to intimate here, is, that thus far in the scripture history,-that is to the time of the building of the temple of Solomon, we have only the name cherubim with some very obscure intimations about their use; but that the form is carefully concealed. Whether it was the design of the sacred writers to make the subject obscure, or whether no description was given because the form was well known, are questions which cannot now be answered. We meet, however, with a remarkable development on this subject, in the

4. Fourth form presented to us by Ezekiel. Here the whole subject seems to be changed. The cherubim, instead of being undescribed in regard to its form, is portrayed with remarkable distinctness; becomes a living being; moves in the whirlwind, and is even transferred to the sky, and is made a most striking emblem of the divine majesty and glory. In order that this may be presented in a clearer and striking manner, we shall copy the description

of Ezekiel's cherubim from Herder's translation by Marsh, and then shall endeavor to ascertain its figure and object. Ezek. i. It may be proper to remark, that the whole subject of this vision is introduced by Ezekiel, (i. 1.) by saying, that it occurred during the time of the captivity, near the river of Chebar, (the Chaboras, a river of Assyria, that falls into the Euphrates in the upper part of Mesopotamia,) and thus he says, that "the heavens were opened, and he saw visions of God." From this it is evident, that the description was designed to represent scenes in heaven, and to be an emblematic description of God, and of the manner and purpose of his administration on earth.

'I looked, and lo! a whirlwind from the North
Came sweeping onward, a vast cloud, that rolled
Its volumes, charged with gleaming fire, along,
And cast its dazzling splendors all around.

Now from within shone forth what seemed the glow
Of gold and silver* molten in the flame,
And in the midst thereof the form expressed,

As of a four-fold living thing-a shape,
That yet contained the semblance of a man.
With four-fold visage each, and each four wings,
On upright limbs and cloven feet they stood,
And shone with splendor as of burnished brass.
Withdrawn beneath their wings, on every side,
Were human hands, for each four-sided seemed,
And four-fold had their faces and their wings.
Then, wing to wing, and each to each close joined,
They turned not in their going, but went forth,
Advancing each with look and course unchanged.
In all the four-fold visage of the form was seen
The face of man; the right a lion, and an ox
The left distinguished, and to all the four
Belonged an eagle's visage. By itself
Distinct, their faces and their wings they each
Extended upward, joining thus it seemed,

Two wings for flight, while two their bodies veiled.
With course direct and forward each advanced,
Whither the Spirit moved they went nor ever turned.
The several living forms, like glowing coals

Appeared. What seemed the flame of torches played
Between them, and the dazzling light of fire.
From out the fire went gleaming lightnings forth ;
And quick, as lightning's flash, the living forms
Were here and there, went forth and back returned.
Above their heads, high over-arching seemed
An azure firmament outspread, like clear
Transparent crystal, that inspired with awe.
Approaching near the firmament, their wings,
Extending wing to wing, were upward spread.
With two they bore themselves aloft, with two
They veiled their bodies round. And as they went
I heard the rushing sound of wings, like rush
Of mighty waters, or the distant sound

* Probably an amber colored metal, compounded of the two, of peculiar brilliancy, and highly valued in ancient times, but for which we have no name. TRANS.

Of thunder, the dread voice of Shaddai.

They went with sound of tumult, like an host,

And where they stopped, they closed again their wings,
For when, from the o'er-arching firmament
Above, a voice was uttered forth, they stood
With wings depending and close veiled around.
And high upraised above the firmament

There seemed the sapphire splendor of a throne,
And on the throne there sat what seemed the form
Of man. It shone with amber glow of gold
And silver intermixed as burning fire.
Both inward and without, and from the loins
Above and underneath it seemed like fire,
And shone with radiant luster all around.
As shines the rainbow in the day of rain,
So seemed the luster of that radiant form.
The aspect of Jehovah's majesty

I saw in this, and fell upon my face,
And heard the voice of one that spake.'

This remarkable description is repeated, and further explained in Ezek. x. where the prophet was favored with a further view of the cherubim, and with a more distinct understanding of their import and design. As this is the most extended and formal description of the cherubim that occurs in the scriptures, it may be important to make a remark on each of the parts of the account in Ezekiel.

ras.

(1.) The vision appeared by the river of Chebar, or the ChaboThe vision came from the north, the region lying to the north of Mesopotamia, and a country or region frequently referred to in the scriptures, as the fabled residence of the gods, and probably regarded with superstitious dread by the ancients. Possibly Ezekiel was permitted to see the vision in that direction, either to awe those for whose sake the vision occurred, or to convince the idolaters of that region, that the true God came also from that direction, and that there could be no false gods there,-no such gods as they adored. We shall state this tradition and belief in a subsequent part of the article. Comp. Job xxxvii. 22; Isa. xiv. 14; Ezek. xxviii. 14; Zech. vi. 1-6.

(2.) This vision came in the form of a whirlwind; clouds and fire, in rapid motion; the fire infolding itself, and rolling along as a tempest would. There was a tempest, a driving tempestuous wind,, and a great cloud, and a fire infolding itself, (taking itself np) acting in itself as flame does, and appearing to roll in upon itself; and a splendor round about it; and from within a color as of amber. Heb. "as an eye of amber,"

.in the LXX ,חשמל ,The word rendered amber כעין החשמל

Expov, denotes properly a bright metal compounded of gold and silver, and giving a peculiar splendor and beauty. This was much esteemed in ancient times. Pliny xxxiii. 4, 23. The idea here is, that there was a peculiarly rich brilliancy in the appearance of