CHERUBIM

their wings <1 K 6»'2»). Clierubic figures were also found among the other decorations of the Temple (1 K 6^'- '^^ ^). In both sanctuaries they are figures of reUgious symbolism; they act as bearers of Deity, and are consequently emblematic of Jehovah's immediate presence. Hence we have the phrase 'Thou that sittest on the cherubim' (Ps 80' et al.). In Ezekiel's inaugural vision (ch. 1) the four composite figures of the living creatures are in a later passage termed cherubim (102). They support the firmament on which the throne of Jehovah rests, and in this connexion we again have them as bearers of Deity. In the Paradise story, the cherubim perform another function; they appear as guardians of the tree of life (Gn 3« J). A different version of this story is alluded to by Ezekiel (28"- '"); according to this prophet, a cherub expels the prince of Tyre from Eden, the garden of God. In both these passages they perform the function of guardians of sacred things, and in view of this it is probable that, in the Temple and Tabernacle, they were looked upon as guardians of the contents of the ark as well as emblems of the Divine presence.

3. As to the figure of the cherubim in the sanctuaries we have no clue, and Josephus is probably correct when he says that no one knows or can guess their form. The prophet Ezekiel and the results of Babylonian excava-tions assist us in solving the enigma. The prophet's living creatures were composite figures, each having the face of a man, a lion, an ox, and an eagle. We are not to suppose that these forms corresponded exactly to any-thing that the prophet had seen, but he worked out these figures in his gorgeous imagination, combining elements Hebrew and Babylonian. The native element is to some extent an unsolved riddle, but of the con-tribution made by Babylonian art there can be no reasonable doubt. The huge composite figures with human head, eagle's wings, and bull's body, which were placed as guardians at the doors of temples and palaces in Babylonia, supplied the prophet with the material for his vision. The writer of the story of the Garden of Eden had some such figures in mind. Basing his conjecture on Ezekiel's vision, Schultz (OT Theol. ii. p. 236) imagines that the cherubim of the sanctuary were composite figures with feet of oxen, wings of eagles, manes of lions, and human bodies and faces, standing upright and spreading their wings over the ark. This view is somewhat problematic. Cheyne and Dillmann prefer to associate them with the griffin, which so often appears in mythology as a guardian of sacred treasures. The former asserts that the Hebrew cherubim were of Hlttite origin. It is not correct to suppose that they were directly borrowed either from the Babylonians or the Hittites, but the Hebrew imagination combined foreign and native elements as they were suited to its purpose. The derivation of the Heb. word from the Bab. kurubu, a designation of the steer-god, is, although advocated by Delitzsch, exceedingly uncertain and is denied by Zimmern. We are now in a position to judge the three theories as to the nature of the cherubim, — that they were (1) real, (2) symbolical, and (3) mythical. That they were higher angelic beings with actual exist-ence is now generally discarded. They were in reality creations of the imagination, the form being borrowed from mythological sources and afterwards invested with a symbolic meaning.

4. In Jewish theology the cherubim are one of the three highest classes of angels, the other two being the seraphim and ophanim, Which guard the throne of the Most High. They appear as youthful angels in Rabbinical literature. Philo allegorizes them as representing two supreme attributes of God — His goodness and authority; he also mentions other views (for Jewish ideas, cf. JE s.v.). The living creatures of the Apocalyptic vision are borrowed from Ezekiel's imagery. Starting with this passage (Rev 4'"-), and borrowing elements from Jewish theology, some Christian

CHILD, CHILDREN

theologians have incorrectly maintained that the cheru-bim of Scripture were supramundane spiritual essences.

James A. Kelso.

CHESALON. — Near Kiriath-jearim on the border of Judah (Jos 15'»). Now the village Kesla on the hill N. of Kiriath-jearim.

CHESED.— One of the sons of Nahor and Miloah (Gn 2222 J). He is obviously here introduced into the genealogy of the Terahites as the presumptive fore-father of the Kasdim or Chaldaeans. This probably represents a different tradition from that in P, where Ur of the Chaldees (.i.e. Kasdim) is spoken of as the dwelling place of Terah (Gn 11), Nahor's father.

CHESIL (Jos IS™).— The LXX reads Bethel, probably for Bethvi, as in the parallel passage, Jos 19*, and Chesil of MT is prob. a textual error.

CHESTNUT TREE {'armSn, Gn 30", Ezk 31*. RV plane). — There is no doubt that the RV is correct. The chestnut tree is only an exotic in Palestine, but the plane (Arab. dUb) is one of the finest trees of the land. It attains great development; a wonderful specimen, which has a small room or shop within its hollow trunk, is to be seen in one of the streets of Damascus. The plane (Planus orientalis) peels its outer layers of bark annually, leaving a white streaky surface. It flourishes specially by watercourses (Sir 24").

E. W. G. Mastebman.

CHESULLOTH (Jos 19").— The same as Chisloth-tabor, Jos lO'^. A place on the border of Zebulun. Now the ruin Iks&l at the foot of the Nazareth hills, in the fertile plain W. of Tabor.

CHETH.— Eighth letter of Heb. alphabet, and as such used in the 119th Psalm to designate the 8th part, each verse of which begins with this letter.

CHEZIB (Gn 38*).— See Achzib, No. 2.

CHIDON.— The name, ace. to 1 Ch 13', of the threshing-floor where Uzzah was struck dead for rashly touching the ark (see Uzzah). In 2 S 6' the name is given as Nacon. No locality has ever been identified with either name.

CHIEF OF ASIA.— Ac 19^1 ; RV ' chief oflScers of Asia' ; RVm 'Asiarchs.' See Asiahch.

CHUiD , CmLDREN.— 1 . Value set on the possession of children. — Throughout the Bible a noteworthy characteristic is the importance and happiness assigned to the possession of children, and, correspondingly, the intense sorrow and disappointment of childless parents. Children were regarded as Divine gifts (Gn 4' 33'), pledges of God's favour, the heritage of the Lord (Ps 1273). It followed naturally that barrenness was looked upon as a reproach, i.e. a punishment inflicted by God, and involving, for the woman, disgrace in the eyes of the world. Thus, Sarah was despised by her more fortunate handmaid Hagar (Gn 16*); Rachel, in envy of Leah, cried, 'Give me children or else I die' (Gn 30'); Hannah's rival taunted her to make her fret, because the Lord had shut up her womb (1 S 1'); EUsabeth rejoiced when the Lord took away her 'reproach among men' (Lk 1^). 'He maketh the barren woman to keep house and to be a joyful mother of children' (Ps 113"), cries the Psalmist as the climax of his praise. The reward of a man who fears the Lord shall be a wife like a fruitful vine, and children like olive branches round about his table (Ps 128^). Our Lord refers to the joy of a woman at the birth of a man into the world (Jn 162'). Not only is natural parental affection set forth in these and similar passages, but also a strong sense of the worldly advantages which accom-panied the condition of parentage. A man who was a father, especially a father of sons, was a rich man; his position was dignified and influential; his possessions were secured to his family, and his name perpetuated. 'Be fruitful and multiply' was a blessing desired by every married couple-tfor the sake of the latter part

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