![基路伯[宗教中的“基路伯”]](/img/a/625/nBnauM3X0EzMwMjNzYTO2kTO0UTMyITNykTO0EDMwAjMwUzL2kzL3IzLt92YucmbvRWdo5Cd0FmLwE2LvoDc0RHa.jpg "基路伯[宗教中的“基路伯”]")
來源
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基路伯[宗教中的“基路伯”]亞述牛身人面有翼神獸kirabu可能是聖經中智天使基路伯一詞的來源；智天使(基路伯)一詞可能可以追溯到巴比倫人的karabu，即阿卡德語辭彙kuribu，意思是吉祥的或者是有福的，也就是作為神的顧問或者媒介的那些精靈的名字(De Vaux, 1961)，也有人將智天使和亞述人的牛身人面有翼神獸kirabu聯繫起來。一些學者認為希臘神話中的獅鷲(希臘語gryphos)就是從智天使這個詞演化而來的，希臘神話中的斯芬克斯則反映了智天使作為坐騎或者獸性一面的形象，特別是在指代墮落的智天使的時候。
綜述
在《聖經》的不同章節中，基路伯的描述或許有所差異，但普遍都是形容一種同時具有人類和動物特徵的有翼生物。
出埃及記
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基路伯[宗教中的“基路伯”]在所羅門的聖殿里安放的約櫃，亦飾有基路伯：「要用金子錘出兩個基路伯來、安在施恩座的兩頭。這頭作一個基路伯，那頭作一個基路伯，二基路伯要接連一塊，在施恩座的兩頭。二基路伯要高張翅膀，遮掩施恩座，基路伯要臉對臉，朝著施恩座。」
The Ark of the Covenant stood in the Holy of Holies, where the glory of God was said to reside; for this reason God is referred to in the Tanakh as "God who dwells between the cherubim". These were probably hybrid winged figures of a type common in the symbolism of the region, e.g. those depicted in the Megiddo Ivories carrying the throne of a nameless Canaanite king (Wright, 1957).
詩篇
根據聖經(詩篇 18:10; 撒母爾記下22:11)的記載，在上帝還不時顯現在人間的時候，智天使以上帝活的戰車的形式出現，與上帝的暴風等同：“他坐著基路伯飛行，他藉著風的翅膀快飛”；“他坐著基路伯飛行，在風的翅膀上顯現”。
以西結書
以西結所描述的基路伯如下:
10:4 耶和華的榮耀從基路伯那裡上升、停在門檻以上．殿內滿了雲彩、院宇也被耶和華榮耀的光輝充滿。 10:5 基路伯翅膀的響聲聽到外院、好像全能 神說話的聲音。
10:6 他吩咐那穿細麻衣的人說、要從旋轉的輪內、基路伯中間取火．那人就進去站在一個輪子旁邊。
10:7 有一個基路伯、從基路伯中伸手到基路伯中間的火那裡、取些放在那穿細麻衣的人兩手中、那人就拿出去了。
10:8 在基路伯翅膀之下、顯出有人手的樣式。
10:9 我又觀看、見基路伯旁邊有四個輪子、這基路伯旁有一個輪子、那基路伯旁有一個輪子、每基路伯都是如此．輪子的顏色、〔原文作形狀〕彷佛水蒼玉。 10:10 至於四輪的形狀、都是一個樣式、彷佛輪中套輪。
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基路伯[宗教中的“基路伯”]10:11 輪行走的時候、向四方都能直行、並不掉轉、頭向何方、他們也隨向何方、行走的時候並不掉轉。
10:12 他們全身、連背帶手和翅膀、並輪周圍、都滿了眼睛．這四個基路伯的輪子、都是如此。
10:13 至於這些輪子、我耳中聽見說、是旋轉的。
10:14 基路伯各有四臉．第一是基路伯的臉、第二是人的臉、第三是獅子的臉、第四是鷹的臉。
10:15 基路伯升上去了、這是我在迦巴魯河邊所見的活物。
10:16 基路伯行走、輪也在旁邊行走、基路伯展開翅膀、離地上升、輪也不轉離他們旁邊。
10:17 那些站住、這些也站住、那些上升、這些也一同上升、因為活物的靈在輪中。
10:18 耶和華的榮耀從殿的門檻那裡出去、停在基路伯以上。
10:19 基路伯出去的時候、就展開翅膀、在我眼前離地上升、輪也在他們的旁邊、都停在耶和華殿的東門口．在他們以上、有以色列 神的榮耀。
10:20 這是我在迦巴魯河邊所見以色列 神榮耀以下的活物、我就知道他們是基路伯。
10:21 各有四個臉面、四個翅膀、翅膀以下有人手的樣式。
10:22 至於他們臉的模樣、並身體的形像、是我從前在迦巴魯河邊所看見的．他們俱各直往前行。
Ezekiel documents a different version of cherubim, probably of popular origin (according to the compilers of the Jewish Encyclopedia). The cherubim in this tradition had each four faces— that of a lion, an ox, an eagle, and a man— and combined features of these four creatures, the stature and hands of a man, the hooved feet of a calf (compare the image of Satan), and the two pairs of wings that identified deities, e.g. in contemporary Assyria. Christians will recognize these as the symbols of the four Evangelists. Two of the wings extended upward, meeting above and sustaining the throne of God; while the other two stretched downward and covered the creatures themselves. 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" (Ezekiel i:5 - 28; ix:3, x; xi:22).
智天使
基督教的形象
The conception of angels derived from Biblical descriptions is difficult to present as a visual image, and furthermore composite beings are largely alien to the central Greco-Roman tradition. (Contrast archaic and exotic beings like Harpy, Typhon, Centaur Gryphon etc.) Some art historians believe Christians adopted the image of the lovely winged dawn goddess Aurora (or Eos) to represent angels.
In Eastern Christianity, the most frequently encountered descriptor applied to Cherubim is "many-eyed". They are often represented in iconography as a face peering out from the center of an array of either four or six wings, sometimes visually indistinguishable from Seraphim. Often the wings are depicted covered with many eyes.
In Western Christian art Cherubim are frequently represented as infants (Italianputti) as can be seen in innumerable church frescoes and in the work of Renaissance painters such as Raphael. Even in instances where they are represented with just the head and wings, the head is usually that of an infant and no more than two wings are shown [1] [2] [3].
Christian novelist Madeline L\'Engle depicted a cherubim (who referred to itself as such, in the singular) as one of the principal characters in her children's fantasy novel A Wind in the Door.
伊斯蘭的形象
Muslim traditions narrated in the Hadith literature describe how Muhammad ascended to heaven on the back of Buraq, a human-headed winged horse. This sounds very like a cherub; however, the Qur\'an neither mentions any such beings, nor describes angels in this way.
