Keluaran 25:31-39

The Lampstand

25:31 ¹ “You are to make a lampstand ²  of pure gold. The lampstand is to be made of hammered metal; its base and its shaft, its cups, ³  its buds, and its blossoms are to be from the same piece. ⁴  25:32 Six branches are to extend from the sides of the lampstand, ⁵  three branches of the lampstand from one side of it and three branches of the lampstand from the other side of it. ⁶  25:33 Three cups shaped like almond flowers with buds and blossoms are to be on one branch, and three cups shaped like almond flowers with buds and blossoms are to be on the next ⁷  branch, and the same ⁸  for the six branches extending from the lampstand. 25:34 On the lampstand there are to be four cups shaped like almond flowers with buds and blossoms, 25:35 with a bud under the first ⁹  two branches from it, and a bud under the next ¹⁰  two branches from it, and a bud under the third ¹¹  two branches from it, according to the six branches that extend from the lampstand. 25:36 Their buds and their branches will be one piece, ¹²  all of it one hammered piece of pure gold.

25:37 “You are to make its seven lamps, ¹³  and then set ¹⁴  its lamps up on it, so that it will give light ¹⁵  to the area in front of it. 25:38 Its trimmers and its trays ¹⁶  are to be ¹⁷  of pure gold. 25:39 About seventy-five pounds ¹⁸  of pure gold is to be used for it ¹⁹  and for all these utensils.

Keluaran 31:8

31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense,

Keluaran 37:17-24

The Making of the Lampstand

37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. ²⁰  37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next ²¹  branch, and the same ²²  for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. ²³  37:22 Their buds and their branches were of one piece; ²⁴  all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand ²⁵  and all its accessories with seventy-five pounds of pure gold.

Keluaran 39:37

39:37 the pure ²⁶  lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light;

Bilangan 3:31

3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, ²⁷  the curtain, and all their service. ²⁸ 

Bilangan 4:9

4:9 “They must take a blue cloth and cover the lampstand of the light, with its lamps, its wick-trimmers, its trays, and all its oil vessels, with which they service it.

Bilangan 4:1

The Service of the Kohathites

4:1 ²⁹ Then the Lord spoke to Moses and Aaron:

Kisah Para Rasul 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ³⁰ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ³¹ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ³²  when they heard about us, came as far as the Forum of Appius ³³  and Three Taverns ³⁴  to meet us. When he saw them, ³⁵  Paul thanked God and took courage.

Yeremia 52:19

52:19 The captain of the royal guard took the gold and silver bowls, censers, ³⁶  basins, pots, lampstands, pans, and vessels. ³⁷ 

Zakharia 4:2-3

4:2 He asked me, “What do you see?” I replied, ³⁸  “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps. 4:3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.” ³⁹ 

Zakharia 4:11-14

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions ⁴⁰  of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones ⁴¹  who stand by the Lord of the whole earth.”

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ⁴²  which contained ⁴³  the lampstand, the table, and the presentation of the loaves; this ⁴⁴  is called the holy place.

Wahyu 1:20--2:1

1:20 The mystery of the seven stars that you saw in my right hand and the seven golden lampstands is this: ⁴⁵  The seven stars are the angels ⁴⁶  of the seven churches and the seven lampstands are the seven churches.

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁴⁷  write the following: ⁴⁸ 

“This is the solemn pronouncement of ⁴⁹  the one who has a firm grasp on ⁵⁰  the seven stars in his right hand ⁵¹  – the one who walks among the seven golden ⁵²  lampstands:

Wahyu 2:5

2:5 Therefore, remember from what high state ⁵³  you have fallen and repent! Do ⁵⁴  the deeds you did at the first; ⁵⁵  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁵⁶ 

Wahyu 11:4

11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) ⁵⁷ 

[25:31]  ¹ sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.

[25:31]  ² tn The word is מְנֹרָה (mÿnorah) – here in construct to a following genitive of material. The main piece was one lampstand, but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.

[25:31]  ³ sn U. Cassuto (Exodus, 342-44) says that the description “the cups, knobs and flowers” is explained in vv. 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. Every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower.

[25:31]  ⁴ tn Heb “will be from/of it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[25:32]  ⁵ tn Heb “from the sides of it.”

[25:32]  ⁶ tn Heb “from the second side.”

[25:33]  ⁷ tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.

[25:33]  ⁸ tn Heb “thus.”

[25:35]  ⁹ tn For clarity the phrase “the first” has been supplied.

[25:35]  ¹⁰ tn For clarity the phrase “the next” has been supplied.

[25:35]  ¹¹ tn For clarity the phrase “the third” has been supplied.

[25:36]  ¹² tn Heb “will be from it.”

[25:37]  ¹³ tn The word for “lamps” is from the same root as the lampstand, of course. The word is נֵרוֹת (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.

[25:37]  ¹⁴ tn The translation “set up on” is from the Hebrew verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see S. R. Driver, Exodus, 277).

[25:37]  ¹⁵ tn This is a Hiphil perfect with vav consecutive, from אוֹר (’or, “light”), and in the causative, “to light, give light.”

[25:38]  ¹⁶ sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.

[25:38]  ¹⁷ tn “are to be” has been supplied.

[25:39]  ¹⁸ tn Heb “a talent.”

[25:39]  ¹⁹ tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.

[37:17]  ²⁰ tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.

[37:19]  ²¹ tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”

[37:19]  ²² tn Heb “thus for six branches….”

[37:21]  ²³ tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.

[37:22]  ²⁴ tn Heb “were from it.”

[37:24]  ²⁵ tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.

[39:37]  ²⁶ tn Possibly meaning “pure gold lampstand.”

[3:31]  ²⁷ tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”

[3:31]  ²⁸ tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[4:1]  ²⁹ sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).

[7:49]  ³⁰ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:1]  ³¹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[28:15]  ³² sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ³³ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ³⁴ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ³⁵ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[52:19]  ³⁶ sn The censers held the embers used for the incense offerings.

[52:19]  ³⁷ sn These vessels were used for drink offerings.

[4:2]  ³⁸ tc The present translation (along with most other English versions) follows the reading of the Qere and many ancient versions, “I said,” as opposed to the MT Kethib “he said.”

[4:3]  ³⁹ sn The vision apparently describes two olive trees providing olive oil by pipes to a large basin atop the menorah. From this basin two pipes extend to each of the seven lamps of the menorah, for a total of fourteen pipes in all. See vv. 11-12.

[4:12]  ⁴⁰ tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”

[4:14]  ⁴¹ tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.

[9:2]  ⁴² tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁴³ tn Grk “in which [were].”

[9:2]  ⁴⁴ tn Grk “which,” describing the outer tent.

[1:20]  ⁴⁵ tn The words “is this” are supplied to make a complete sentence in English.

[1:20]  ⁴⁶ tn Or perhaps “the messengers.”

[2:1]  ⁴⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁴⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁴⁹ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ⁵⁰ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ⁵¹ sn On seven stars in his right hand see 1:16.

[2:1]  ⁵² tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[2:5]  ⁵³ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ⁵⁴ tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ⁵⁵ tn Or “you did formerly.”

[2:5]  ⁵⁶ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[11:4]  ⁵⁷ sn This description is parenthetical in nature.