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'''Kerub''' atau '''Kerubim''' ({{bhs|Ibrani}} '''כרוב''', pl. '''כרובים''', trans ''kruv'', pl. ''kruvim'', dual ''kruvayim'' [[Bahasa Latin|lat.]] ''cherub[us]'', pl ''cherubi[m]'') (bahasa Inggris "cherub") adalah sebuah istilah yang muncul dalam [[Alkitab]], misalnya pada {{Alkitab|Keluaran 25:18-22}} dan {{Alkitab|Yehezkiel 28:12-15}}, yang artinya adalah kedudukan yang sangat tinggi atau [[diurapi]] dalam pemerintahan [[Allah]] ([[Kerajaan Surga]]). Kedudukannya sangat tinggi bahkan dari para [[Malaikat]].
'''Kerub''' atau '''Kerubim''' ({{bhs|Ibrani}} '''כרוב''', pl. '''כרובים''', trans ''kruv'', pl. ''kruvim'', dual ''kruvayim'' [[Bahasa Latin|lat.]] ''cherub[us]'', pl ''cherubi[m]''; bahasa Inggris "cherub")<ref>[http://dictionary.reference.com/browse/cherub "cherub"]. ''Random House Webster's Unabridged Dictionary''.</ref> adalah sebuah istilah yang muncul dalam [[Alkitab]], misalnya pada {{Alkitab|Keluaran 25:18-22}} dan {{Alkitab|Yehezkiel 28:12-15}}, yang artinya adalah kedudukan yang sangat tinggi atau "diurapi" dalam pemerintahan [[Allah]] ([[Kerajaan Surga]]).<ref name=":12">{{Cite book|title=Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim |last=Wood |first=Alice |publisher= |year= |isbn=978-3-11-020528-2 |location= |page=1}}</ref> Kedudukannya sangat tinggi bahkan dari para [[Malaikat]].<ref name="Kosior">{{cite journal |url=https://www.academia.edu/4426250/_English_The_Angel_in_the_Hebrew_Bible_from_the_Statistic_and_Hermeneutic_Perspectives._Some_Remarks_on_the_Interpolation_Theory |title=The Angel in the Hebrew Bible from the Statistic and Hermeneutic Perspectives. Some Remarks on the Interpolation Theory |last=Kosior|first=Wojciech |work=The Polish Journal of Biblical Research |volume=12 |issue=1 (23) |pages=56–57 |accessdate=1 December 2013}}</ref>


'''Kerub''' (jamak: '''Kerubim''') Mahluk surgawi yang bersayap. Mereka menjaga [[Firdaus]] ({{Alkitab|Kejadian 3:24}}); mendukung kendaraan takhta kemuliaan [[Tuhan]] ({{Alkitab|Yehezkiel 9:3; 10:1}}). Di atas tutup pendamaian '''tabut''' perjanjian [[Allah]] terdapat dua kerub ({{Alkitab|Keluaran 25:18-20}}). Karena itu timbullah sebutan [[Tuhan]] yang bersemayam di atas para '''Kerub''' ({{Alkitab|1Samuel 4;4}} dan {{Alkitab|Keluaran 25:22}}).
'''Kerub''' (jamak: '''Kerubim''') Mahluk surgawi yang bersayap. Mereka menjaga [[Firdaus]] ({{Alkitab|Kejadian 3:24}}); mendukung kendaraan takhta kemuliaan [[Tuhan]] ({{Alkitab|Yehezkiel 9:3; 10:1}}). Di atas tutup pendamaian '''tabut''' perjanjian [[Allah]] (dua loh batu) terdapat dua kerub ({{Alkitab|Keluaran 25:18-20}}). Karena itu timbullah sebutan [[Tuhan]] yang bersemayam di atas para '''Kerub''' ({{Alkitab|1Samuel 4;4}} dan {{Alkitab|Keluaran 25:22}}).


== Bentuk atau wujud Kerub/Kerubim ==
== Bentuk atau wujud Kerub/Kerubim ==
Baris 9: Baris 10:
* Rupa yang ke tiga, mempunyai muka seperti muka manusia
* Rupa yang ke tiga, mempunyai muka seperti muka manusia
* dan rupa yang ke empat sama dengan seperti burung nazar yang sedang terbang/atau muka rajawali.
* dan rupa yang ke empat sama dengan seperti burung nazar yang sedang terbang/atau muka rajawali.
* Rupa wajah sangat indah dan dapat menipu mata menjadi binatang

Disamping kerub-kerub itu terdapat empat roda (roda-roda ini kelihatannya seperti permata yaspis), dan ke empat mahluk tersebut masing-masing bersayap enam (dua sayap terdepan mirip seperti ke dua tangan). Ke empat mahluk itu menyokong takhta '''Anak Domba''' dan tujuh obor/tujuh '''Roh Allah'''.
Disamping kerub-kerub itu terdapat empat roda (roda-roda ini kelihatannya seperti permata yaspis), dan ke empat mahluk tersebut masing-masing bersayap enam (dua sayap terdepan mirip seperti ke dua tangan). Ke empat mahluk itu menyokong takhta '''Anak Domba''' dan tujuh obor/tujuh '''Roh Allah'''.
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== Origins and etymology ==
[[File:Human-headed_Winged_Bulls_Gate_Khorsabad_-_Louvre_01a.jpg|thumb|A pair of [[lamassu|shedu]] protecting a doorway (the bodies of the creatures extend into the distance)]]
The origin of the symbolic cherub predates history, and points to the time when humanity began to shape its ideas of supernatural powers by mystic forms, especially the combination of parts of the strongest animals of land and air (the [[lion]] and the [[eagle]]), which resulted in the numerous grotesque figures in Middle Eastern lore and architecture. One of these is the Babylonian [[lamassu]], a protective spirit with a [[sphinx]]-like form, possessing the wings of an eagle, the body of a lion, and the head of a king. This was adopted largely in Phoenicia. The wings, because of their artistic beauty, soon became the most prominent part, and animals of various kinds were adorned with wings; consequently, wings were bestowed also upon man,<ref name="Jewish Encyclopedia2" /> thus forming the stereotypical image of an [[angel]].<ref name="wright2" /> Another probable source is the human-bodied [[Hittites|Hittite]] [[griffin]], which, unlike other griffins, appear almost always not as a fierce bird of prey, but seated in calm dignity, like an irresistible guardian of holy things;<ref name="Jewish Encyclopedia2" /><ref name="wright2" /> some have proposed that the Hittite word for "griffin" may be cognate with ''cherubim.''<ref name="propp2">William H. Propp, ''Exodus 19-40'', volume 2A of ''The Anchor Bible'', New York: Doubleday, 2006, {{ISBN|0-385-24693-5}}, ''Notes'' to Exodus 15:18, page 386, referencing:[[Julius Wellhausen]], [[Prolegomena zur Geschichte Israels|''Prolegomena to the History of Israel'']], Edinburgh: Black, 1885, page 304.

Also see: [[Robert S. P. Beekes]],''Etymological Dictionary of Greek'', volume 1, Leiden and Boston: Brill, 2010 {{ISBN|978-90-04-17420-7}}, page 289, entry for γρυπος,"From the archaeological perspective, origin in Asia Minor (and the Near East: Elam) is very probable."
</ref>

The traditional Hebrew conception of cherubim as guardians of the [[Garden of Eden]] is backed by the Semitic belief of beings of superhuman power and devoid of human feelings, whose duty it was to represent the gods, and as guardians of their sanctuaries to repel intruders; these conceptions in turn are similar to an account found on Tablet 9 of the inscriptions found at [[Nimrud]].<ref name="Jewish Encyclopedia2" /> It has been suggested that the image of cherubim as storm winds explains why they are described as being the chariot of [[Yahweh]] in Ezekiel's visions, the [[Books of Samuel]],<ref>1 Samuel 4:4, 2 Samuel 6:2, 2 Samuel 22:11</ref> the parallel passages in the later [[Books of Chronicles]],<ref>1 Chronicles 13:6</ref> and passages in the early [[Psalms]]:<ref name="Jewish Encyclopedia2" /> for example "and he rode upon a cherub and did fly: and he was seen upon the wings of the wind."<ref>2 Samuel 22:11</ref><ref>Psalms 18:10</ref>

Dhorme argued in 1926 that cognates of the Hebrew noun could be found in the [[Akkadian language|Akkadian]] words ''kāribu'' and the diminutive ''kurību''; these terms are used to refer to intercessory beings (and statues of such beings) that plead with the gods on behalf of humanity.<ref name=":2" /> He thus concludes that cherubim had an intercessory role. This conclusion, based on extra-biblical sources, is still drawn upon in relatively recent commentaries and articles.<ref name=":2">{{Cite book|title=Of Wings and Wheels:A Synthetic Study of the Biblical Cherubim|last=Wood|first=Alice|publisher=|year=|isbn=|location=|pages=3–4}}</ref> Friedrich Delitzch connected the Hebrew word ''cherubim'' with the [[Assyria]]n terms ''kirubu'' (''shedu''- a being who is very similar to the lamassu in both appearance and role, but has the body of a bull) and ''karabu'' ('great, mighty'). Karppe states that the name ''Cherubim'' is [[Babylonia]]n, and that it does not mean 'powerful', but, however, 'propitious'.<ref name="Jewish Encyclopedia2">{{cite web|url=http://jewishencyclopedia.com/articles/4311-cherub|title=Jewish Encyclopedia: cherub|publisher=JewishEncyclopedia.com, 2002-2011|work=Original, 1906}}</ref><ref name="devaux2">De Vaux, Roland (tr. John McHugh), ''Ancient Israel: Its Life and Institutions'' (NY, McGraw-Hill, 1961)</ref> However, while the shedu were popular in [[Mesopotamia]], [[Archaeology|archaeological remains]] from the [[Levant]] suggest that they were quite rare in the immediate vicinity of the Israelites.<ref name="peake2">''[[Peake's commentary on the Bible]]''</ref> In particular, in a scene reminiscent of Ezekiel's dream, the [[Tel Megiddo#Megiddo ivories|Megiddo Ivories]] depict an unknown king being carried on his throne by hybrid winged-creatures.<ref name="wright2">Wright, G. Ernest, ''Biblical Archaeology'' (Philadelphia, Westminster Press, 1957)</ref>

==In Judaism==
===In the Hebrew Bible===
[[File:James_Jacques_Joseph_Tissot_-_The_Ark_Passes_Over_the_Jordan_-_Google_Art_Project.jpg|thumb|[[James Tissot]] - ''The Ark Passes Over the Jordan'']]

The cherubim are the most frequently occurring heavenly creature in the [[Hebrew Bible]], with the Hebrew word appearing 91 times.<ref name=":02" /> Despite these many references, the role of the cherubim is never explicitly elucidated.<ref name=":12" /> While Hebrew tradition must have conceived of the cherubim as guardians of the [[Garden of Eden]]<ref name="Jewish Encyclopedia2" /> (in which they guard the way to the [[Tree of life]]),<ref name="EDEN2">[http://www.biblegateway.com/passage/?search=Genesis+3:24&version=KJV Genesis 3:24 (King James Version)] at Bible Gateway.com</ref> they are often depicted as performing other roles; for example in the [[Book of Ezekiel]], they transport Yahweh's throne. The cherub who appears in the "Song of David", a poem which occurs twice in the Hebrew Bible, in [[books of Samuel|2 Samuel]] 22 and [[Psalms|Psalm]] 18, participates in Yahweh's theophany and is imagined as a vehicle upon which the deity descends to earth from heaven in order to rescue the speaker (see 2 Samuel 22:11, Psalm 18:10).<ref>{{Cite book|title=Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim|last=Wood|first=Alice|publisher=|year=|isbn=|location=|pages=84–85}}</ref>

Other than in the book of Ezekiel, the Bible describes cherubim with one face, one pair of wings, and four feet.<ref name=":02" />

In Exodus 25:18-22, Yahweh tells Moses to make multiple images of cherubim at specific points around the [[Ark of the Covenant]].<ref name=":02" /> Many appearances of the words ''cherub'' and ''cherubim'' in the Bible refer to the gold cherubim images on the [[mercy seat]] of the Ark, as well as images on the curtains of the [[Tabernacle]] and in [[Solomon's Temple]], including two measuring ten cubits high.<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=1+kings%206:23-6:35&version=KJV|title=1 kings 6:23-6:35 KJV - And within the oracle he made two|date=|publisher=Bible Gateway|accessdate=2012-12-30}}</ref>

In {{bibleref2|Isaiah|37:16|ESV}}, [[Hezekiah]] prays, addressing Yahweh as "enthroned above the cherubim" (referring to the [[mercy seat]]).

Cherubim feature at some length in the [[Book of Ezekiel]]. While they first appear in chapter one, in which they are transporting the throne of Yahweh by the river Chebar, they are not called ''cherubim'' until chapter 10.<ref>{{Cite book|title=Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim|last=Wood|first=Alice|publisher=|year=|isbn=|location=|pages=94}}</ref> In Ezekiel 1:5-11 they are described as having the likeness of a man, and having four faces: that of a man, a lion (on the right side), and ox (on the left side), and an eagle. The four faces represent the four domains of God's rule: the man represents humanity; the lion, wild animals; the ox, domestic animals; and the eagle, birds.<ref name=":13">{{Cite book|title=Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim|last=Wood|first=Alice|publisher=|year=|isbn=|location=|pages=137}}</ref> These faces peer out from the center of an array of four wings; these wings are joined to each other, two of these are stretched upward, and the other two cover their bodies. Under their wings are human hands; their legs are described as straight, and their feet like those of a calf, shining like polished brass. Between the creatures glowing coals that moved between them could be seen, their fire "went up and down", and lightning burst forth from it. The cherubs also moved like flashes of lightning.

In Ezekiel chapter ten, another full description of the cherubim appears with slight differences in details. Three of the four faces are the same – man, lion and eagle – but where chapter one has the face of an ox, Ezekiel 10:14 says "face of a cherub." Ezekiel equates the cherubim of chapter ten with the living creatures of chapter one: "They were the same creatures (חיה) I had seen by the river Chebar" (Ezekiel 10:15) and "These were the living creatures I had seen under the God of Israel on the banks of the river Chebar" (Ezekiel 10:20). In Ezekiel 41:18-20, they are portrayed as having two faces, although this is probably because they are depicted in profile.<ref name=":02" />

In the Hebrew Bible the cherubim do not have the status of angels. It is only in later sources like the ''[[De Coelesti Hierarchia]]'' (see [[Cherub#Middle ages Christianity|below]]) that they are considered to be a division of the divine messengers.<ref name="Kosior"/>

=== In extrabiblical sources ===
The figures painted on the walls of the [[Second Temple#Herod's Temple|Herodian reconstruction of the Temple]] are called "cherubim" in the [[Babylonian Talmud]].<ref>[[Yoma]] 54a: "it had painted Cherubim, as it is written."</ref>

[[File:Ezekiel's_vision.jpg|thumb|One traditional depiction of the cherubim and chariot vision, based on the description by [[Ezekiel]]]]

Many forms of [[Judaism]] include a belief in the existence of angels, including cherubim within the [[Jewish angelic hierarchy]]. The existence of angels is generally accepted within traditional [[rabbinic Judaism]]. There is, however, a wide range of beliefs within Judaism about what angels actually are and how literally one should interpret biblical passages associated with them.

In [[Kabbalah]] there has long been a strong belief in cherubim, with the cherubim and other angels regarded as having mystical roles. The ''[[Zohar]]'', a highly significant collection of books in Jewish mysticism, states that the cherubim were led by one of their number named Kerubiel.<ref name="Jewish Encyclopedia2" />

On the other end of the philosophical spectrum is [[Maimonides]], who had a neo-Aristotelian interpretation of the Bible. Maimonides writes that to the wise man, one sees that what the Bible and Talmud refer to as "angels" are actually allusions to the various laws of nature; they are the principles by which the physical universe operates.{{quote|For all forces are angels! How blind, how perniciously blind are the naive?! If you told someone who purports to be a sage of Israel that the Deity sends an angel who enters a woman's womb and there forms an embryo, he would think this a miracle and accept it as a mark of the majesty and power of the Deity, despite the fact that he believes an angel to be a body of fire one third the size of the entire world. All this, he thinks, is possible for God. But if you tell him that God placed in the sperm the power of forming and demarcating these organs, and that ''this'' is the angel, or that all forms are produced by the Active Intellect; that here is the angel, the "vice-regent of the world" constantly mentioned by the sages, then he will recoil.– ''[[The Guide for the Perplexed]]'' II:4}}{{quote|For he [the naive person] does not understand that the true majesty and power are in the bringing into being of forces which are active in a thing although they cannot be perceived by the senses... Thus the Sages reveal to the aware that the imaginative faculty is also called an angel; and the mind is called a '''cherub'''. How beautiful this will appear to the sophisticated mind, and how disturbing to the primitive." – ''[[The Guide for the Perplexed]]'' II:6.}}[[Maimonides]] says that the figures of the cherubim were placed in the sanctuary only to preserve among the people the belief in angels, there being two in order that the people might not be led to believe that they were the image of God.<ref>''The Guide for the Perplexed'' III:45</ref>

Cherubim are discussed within the [[midrash]] literature. The two cherubim placed by [[God]] at the entrance of paradise (Gen. iii. 24) were angels created on the third day, and therefore they had no definite shape; appearing either as men or women, or as spirits or angelic beings (Genesis Rabbah xxi., end). The cherubim were the first objects created in the universe (Tanna debe Eliyahu R., i. beginning). The following sentence of the Midrash is characteristic: "When a man sleeps, the body tells to the neshamah (soul) what it has done during the day; the neshamah then reports it to the nefesh (spirit), the nefesh to the angel, the angel to the cherub, and the cherub to the seraph, who then brings it before God" (Leviticus Rabbah xxii.; Eccl. Rabbah x. 20).

In early Jewish tradition there existed the notion that cherubim had youthful, human features.<ref name=":12" /> Despite this tradition, some early midrashic literature conceives of the cherubim as non-corporeal.<ref name=":12" /> In the first century AD, [[Josephus]] claimed: "No one can tell, or even conjecture, what was the shape of these Cherubim."(''Antiquities'':8:73).<ref name=":12" />

A midrash states that when Pharaoh pursued Israel at the Red Sea, God took a cherub from the wheels of His throne and flew to the spot, for God inspects the heavenly worlds while sitting on a cherub. The cherub, however, is "something not material," and is carried by God, not vice versa (Midr. Teh. xviii. 15; Canticles Rabbah i. 9).

In the passages of the [[Talmud]] that describe the heavens and their inhabitants, the seraphim, ofannim, and [[Living creatures (Bible)|living creatures]] are mentioned, but not the cherubim (Ḥag. 12b); and the ancient liturgy also mentions only these three classes.

In the [[Talmud]], [[Jose the Galilean]] holds<ref>[[Berakhot (Talmud)|Berakhot]] 49b</ref> that when the [[Birkat Hamazon]] (grace after meals) is recited by at least ten thousand seated at one meal, a special blessing, "Blessed is Ha-Shem our God, the God of Israel, [[Shekhinah|who dwells]] between the Cherubim," is added to [[Jewish prayer|the regular liturgy]].

== In Christianity ==
[[File:Barton Turf 11 Cherubim close up.JPG|thumb|left|Cherubim from Barton Turf Rood Screen, Norfolk, U.K.]]
In Medieval [[theology]], following the writings of [[Pseudo-Dionysius the Areopagite|Pseudo-Dionysius]], the cherubim are the second highest rank in the [[Christian angelic hierarchy|angelic hierarchy]], following the [[seraph]]im.<ref>[http://www.esoteric.msu.edu/VolumeII/CelestialHierarchy.html Dionysius the Areopagite's Celestial Hierarchy] - See Chapter VII</ref>

Cherubim are regarded in traditional [[Christian angelology]] as angels of the second highest order of the ninefold celestial hierarchy.<ref>{{cite web|url=http://www.oxforddictionaries.com/us/definition/american_english/cherub?q=cherub|title=Oxford Dictionaries: cherub|year=2013|publisher=[[Oxford University Press]]}}</ref>

Cherubim have become erroneously associated with the [[putto]] and the [[Greek mythology|Greco]]-[[Roman mythology|Roman]] [[Deity|god]] [[Cupid]]/[[Eros]], resulting in the misconception that cherubim are small and plump winged boys.<ref name=":12" />

Artistic representations of cherubim in Early Christian and [[Byzantine art]] sometimes diverged from scriptural descriptions. The earliest known depiction of the [[tetramorph]] cherubim is the 5th-6th century apse mosaic found in the [[Thessaloniki|Thessalonian]] [[Church of Hosios David]]. This mosaic is an amalgamation of [[Book of Ezekiel|Ezekiel]]'s visions in {{Sourcetext|source=Bible|version=King James|book=Ezekiel|chapter=1|verse=4|range=–28}}, {{Sourcetext|source=Bible|version=King James|book=Ezekiel|chapter=10|verse=12}}, [[Book of Isaiah|Isaiah]]'s [[seraphim]] in {{Sourcetext|source=Bible|version=King James|book=Isaiah|chapter=6|verse=1|range=3}} and the six-winged creatures of [[Book of Revelation|Revelation]] from {{Sourcetext|source=Bible|version=King James|book=Revelation|chapter=4|verse=2|range=–10}}.<ref>{{Cite book| publisher = University of California press| isbn = 978-0-520-22405-6| last = Peers| first = Glenn| title = Subtle bodies: representing angels in Byzantium| location = Berkeley| date = 2001}}</ref>

== In Islam ==
Cherubs ''({{transl|ar|ALA|al-Karubiyyin}}'')<ref>Moojan Momen ''Studies in Honor of the Late Hasan M. Balyuzi'' Kalimat Press 1988 {{ISBN|978-0-933-77072-0}} page 83</ref>, are not mentioned by name in either the [[Quran]] or Sunni [[Hadith]], but many traditions based on these sources have developed about them. In Islamic tradition, cherubs are angels who hold God's throne. They ask God to forgive, bless and protect the righteous. In {{cite quran|40|8|s=ns|b=n}}, the [[Quran]] says:<blockquote>Those [angels] who carry the Throne and those around it exalt [Allah] with praise of their Lord and believe in Him and ask forgiveness for those who have believed, [saying], "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented and followed Your way and protect them from the punishment of Hellfire.</blockquote>Also in {{cite quran|69|17-18|s=ns|b=n}}:<blockquote>And the heaven will split [open], for that Day [Judgement Day] it is infirm. And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].</blockquote>Having noticed the resemblance between those angels and the Judeo-Christian depiction of cherubs, some Muslim scholars came to the conclusion that the angelic rank responsible for holding God's throne and praising him according to the previous verses is the cherubim.<ref>Tafsir al-Qur'an al-adhim (Interpretation of the Great Qur'an) - [[Ibn Kathir]]</ref> Some Hadith, considered inauthentic owing to their weak chains of narration, mention cherubs by name.<ref>[http://islamqa.info/ar/121038 49b (Adapted from islamqa.info)]</ref>

Fakhr Al-Din Al-Turaihi, a Muslim scholar who lived in the 17th Century C.E, believed that the archangel [[Gabriel]] is the head of the cherubim.<ref>Majma Al-Bahrain (Junction of the two seas) - Fakhr Al-Di Al-Turaihi</ref> A Hadith in Shiite tradition tells us that [[Muhammad]] heard cherubs wailing and crying with sympathy for sinners in Heaven during his night journey, known as [[Isra and Mi'raj]]. Other traditions say that cherubs are so bright that the light of one of them could suffice the whole world. When Moses asked God to show him his face, he made one of his cherubs shine upon the mountain, shattering it to pieces. According to this tradition, God was showing Moses that since he could not bear to look at a cherub, he would not be able to bear looking at God.<ref>{{cite web|url=http://www.islam4u.com/ar/almojib/%D9%85%D9%86-%D9%87%D9%85-%D8%A7%D9%84%D9%83%D9%8E%D8%B1%D9%91%D9%88%D8%A8%D9%8A%D9%91%D9%88%D9%86-%D8%9F#footnote4_sqmtxd9|title=من هم الكَرّوبيّون ؟|work=مركز الإشعاع الإسلامي}}</ref>

-->
== Persimbolan ==
Kerub di dalam [[Alkitab]] diwakili oleh empat [[simbol]] yaitu [[sapi]] [[jantan]], [[singa]], [[rajawali]] dan [[malaikat]]. Keempat simbol ini banyak digunakan pada [[kitab Yehezkiel]], [[Kitab Yeremia]], [[Kitab Yesaya]], [[Wahyu kepada Yohanes|Kitab Wahyu]]. Dalam [[ikonografi]] [[Ibrani]] dan [[Kekristenan]], keempat simbol ini dianggap suatu simbol yang umum. Sementara [[gereja]] menjadikannya suatu simbol yang penting di dalam bidang [[Seni|kesenian]] dan [[arsitektur]].<ref>{{Cite book|last=Black|first=Jonathan|date=2015|url=https://archive.org/details/BukuSejarahDuniaYangDisembunyikanJonathanBlack|title=Sejarah Dunia yang Disembunyikan|location=Jakarta|publisher=PT Pustaka Alvabet|isbn=978-602-9193-67-1|editor-last=Wiyati|editor-first=Nunung|pages=60|translator-last=Soekato, I. B., dan Toha, A.|trans-title=The Secret History of the World|url-status=live}}</ref>


== Lihat pula ==
== Lihat pula ==
Baris 18: Baris 90:
* [[Serafim]]
* [[Serafim]]
* [[Pegasus]]
* [[Pegasus]]
* Bagian [[Alkitab]] yang berkaitan: [[Kejadian 3]], [[Keluaran 25]], [[Yehezkiel 10]], [[Yehezkiel 28]], [[Wahyu 4]]
* [[Buraq]]


== Referensi dan pranala luar ==
== Referensi ==
<references />

== Pustaka tambahan ==
* Yaniv, Bracha, "The Cherubim on Torah Ark Valances", Jewish Art Department, [[Bar-Ilan University]], diterbitkan dalam ''Assaph: Studies in Art History'', Vol. 4, 1999.
* R. Gilboa, "Cherubim: An Inquiry into an Enigma", ''Biblische Notizen'', 82, 1996, 59–75. The article looks at the yet unknown nature of the Temple's Cherubim, through linguistic investigation, fauna probabilities and artistic presentations in the ancient Biblical period.

== Pranala luar ==
{{Commons|Cherubs}}
* ''Jewish Encyclopedia'': [http://jewishencyclopedia.com/articles/4311-cherub Cherub]
* [http://www.newadvent.org/cathen/03646c.htm ''Catholic Encyclopedia'':] Cherubim
* [http://www.oztorah.com/2009/09/the-cherubim-some-problems-and-pointers/ The Cherubim - some pointers and problems by Rabbi Dr Raymond Apple]
* {{cite EB1911|wstitle=Cherubim|volume=6|pages=86–87|short=1}}
* [http://alkitab.sabda.org/dictionary.php?word=Kerub Kerub - Studi Kamus]
* [http://alkitab.sabda.org/dictionary.php?word=Kerub Kerub - Studi Kamus]
* [[:en:De Coelesti Hierarchia|De Coelesti Hierarchia]]
* [https://en.m.wiki-indonesia.club/wiki/De_Coelesti_Hierarchia]

{{reflist}}
{{kristen-stub}}
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Revisi per 12 Mei 2024 02.26

Untuk istilah yang sama dalam sudut pandang agama islam, lihat Karubiyyuun.

Kerub atau Kerubim (Ibrani כרוב, pl. כרובים, trans kruv, pl. kruvim, dual kruvayim lat. cherub[us], pl cherubi[m]; bahasa Inggris "cherub")[1] adalah sebuah istilah yang muncul dalam Alkitab, misalnya pada Keluaran 25:18–22 dan Yehezkiel 28:12–15, yang artinya adalah kedudukan yang sangat tinggi atau "diurapi" dalam pemerintahan Allah (Kerajaan Surga).[2] Kedudukannya sangat tinggi bahkan dari para Malaikat.[3]

Kerub (jamak: Kerubim) Mahluk surgawi yang bersayap. Mereka menjaga Firdaus (Kejadian 3:24); mendukung kendaraan takhta kemuliaan Tuhan (Yehezkiel 9:3; 10:1). Di atas tutup pendamaian tabut perjanjian Allah (dua loh batu) terdapat dua kerub (Keluaran 25:18–20). Karena itu timbullah sebutan Tuhan yang bersemayam di atas para Kerub (1Samuel 4;4 dan Keluaran 25:22).

Bentuk atau wujud Kerub/Kerubim

Dari penjelasan Alkitab baik dalam Perjanjian Lama maupun dalam Perjanjian Baru, memiliki empat rupa/bentuk/wujudnya (Yehezkiel 10 dan Wahyu 4):

  • Rupa pertama sama seperti singa
  • Rupa kedua sama seperti anak lembu/atau muka kerub
  • Rupa yang ke tiga, mempunyai muka seperti muka manusia
  • dan rupa yang ke empat sama dengan seperti burung nazar yang sedang terbang/atau muka rajawali.
  • Rupa wajah sangat indah dan dapat menipu mata menjadi binatang

Disamping kerub-kerub itu terdapat empat roda (roda-roda ini kelihatannya seperti permata yaspis), dan ke empat mahluk tersebut masing-masing bersayap enam (dua sayap terdepan mirip seperti ke dua tangan). Ke empat mahluk itu menyokong takhta Anak Domba dan tujuh obor/tujuh Roh Allah.

Persimbolan

Kerub di dalam Alkitab diwakili oleh empat simbol yaitu sapi jantan, singa, rajawali dan malaikat. Keempat simbol ini banyak digunakan pada kitab Yehezkiel, Kitab Yeremia, Kitab Yesaya, Kitab Wahyu. Dalam ikonografi Ibrani dan Kekristenan, keempat simbol ini dianggap suatu simbol yang umum. Sementara gereja menjadikannya suatu simbol yang penting di dalam bidang kesenian dan arsitektur.[4]

Lihat pula

Referensi

  1. ^ "cherub". Random House Webster's Unabridged Dictionary.
  2. ^ Wood, Alice. Of Wings and Wheels: A Synthetic Study of the Biblical Cherubim. hlm. 1. ISBN 978-3-11-020528-2. 
  3. ^ Kosior, Wojciech. "The Angel in the Hebrew Bible from the Statistic and Hermeneutic Perspectives. Some Remarks on the Interpolation Theory". The Polish Journal of Biblical Research. 12 (1 (23)): 56–57. Diakses tanggal 1 December 2013. 
  4. ^ Black, Jonathan (2015). Wiyati, Nunung, ed. Sejarah Dunia yang Disembunyikan [The Secret History of the World]. Diterjemahkan oleh Soekato, I. B., dan Toha, A. Jakarta: PT Pustaka Alvabet. hlm. 60. ISBN 978-602-9193-67-1. 

Pustaka tambahan

  • Yaniv, Bracha, "The Cherubim on Torah Ark Valances", Jewish Art Department, Bar-Ilan University, diterbitkan dalam Assaph: Studies in Art History, Vol. 4, 1999.
  • R. Gilboa, "Cherubim: An Inquiry into an Enigma", Biblische Notizen, 82, 1996, 59–75. The article looks at the yet unknown nature of the Temple's Cherubim, through linguistic investigation, fauna probabilities and artistic presentations in the ancient Biblical period.

Pranala luar

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