Keluaran 25:2

25:2 “Tell the Israelites to take ¹  an offering ²  for me; from every person motivated by a willing ³  heart you ⁴  are to receive my offering.

Keluaran 25:20

25:20 The cherubim are to be spreading their wings upward, overshadowing ⁵  the atonement lid with their wings, and the cherubim are to face each other, ⁶  looking ⁷  toward the atonement lid.

Keluaran 25:22

25:22 I will meet with you there, ⁸  and ⁹  from above the atonement lid, from between the two cherubim that are over the ark of the testimony, I will speak with you about all that I will command you for the Israelites.

Keluaran 25:1

The Materials for the Sanctuary

25:1 ¹⁰ The Lord spoke to Moses:

1 Samuel 4:4

4:4 So the army ¹¹  sent to Shiloh, and they took from there the ark of the covenant of the Lord of hosts who sits between the cherubim. Now the two sons of Eli, Hophni and Phineas, were there with the ark of the covenant of God.

1 Samuel 4:1

4:1 Samuel revealed the word of the Lord ¹²  to all Israel.

The Ark of the Covenant is Lost to the Philistines

Then the Israelites went out to fight the Philistines. ¹³  They camped at Ebenezer, ¹⁴  and the Philistines camped at Aphek.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁵  days, when the disciples were growing in number, ¹⁶  a complaint arose on the part of the Greek-speaking Jews ¹⁷  against the native Hebraic Jews, ¹⁸  because their widows ¹⁹  were being overlooked ²⁰  in the daily distribution of food. ²¹ 

Mazmur 80:1

Psalm 80 ²² 

For the music director; according to the shushan-eduth style; ²³  a psalm of Asaph.

80:1 O shepherd of Israel, pay attention,

you who lead Joseph like a flock of sheep!

You who sit enthroned above the winged angels, ²⁴  reveal your splendor! ²⁵ 

Mazmur 99:1

Psalm 99 ²⁶ 

99:1 The Lord reigns!

The nations tremble. ²⁷ 

He sits enthroned above the winged angels; ²⁸ 

the earth shakes. ²⁹ 

Mazmur 104:4

104:4 He makes the winds his messengers,

and the flaming fire his attendant. ³⁰ 

Yehezkiel 10:2-22

10:2 The Lord ³¹  said to the man dressed in linen, “Go between the wheelwork ³²  underneath the cherubim. ³³  Fill your hands with burning coals from among the cherubim and scatter them over the city.” He went as I watched.

10:3 (The cherubim were standing on the south side ³⁴  of the temple when the man went in, and a cloud filled the inner court.) 10:4 Then the glory of the Lord arose from the cherub and moved to the threshold of the temple. The temple was filled with the cloud while the court was filled with the brightness of the Lord’s glory. 10:5 The sound of the wings of the cherubim could be heard from the outer court, like the sound of the sovereign God ³⁵  when he speaks.

10:6 When the Lord ³⁶  commanded the man dressed in linen, “Take fire from within the wheelwork, from among the cherubim,” the man ³⁷  went in and stood by one of the wheels. ³⁸  10:7 Then one of the cherubim ³⁹  stretched out his hand ⁴⁰  toward the fire which was among the cherubim. He took some and put it into the hands of the man dressed in linen, who took it and left. 10:8 (The cherubim appeared to have the form ⁴¹  of human hands under their wings.)

10:9 As I watched, I noticed ⁴²  four wheels by the cherubim, one wheel beside each cherub; ⁴³  the wheels gleamed like jasper. ⁴⁴  10:10 As for their appearance, all four of them looked the same, something like a wheel within a wheel. ⁴⁵  10:11 When they ⁴⁶  moved, they would go in any of the four directions they faced without turning as they moved; in the direction the head would turn they would follow ⁴⁷  without turning as they moved, 10:12 along with their entire bodies, ⁴⁸  their backs, their hands, and their wings. The wheels of the four of them were full of eyes all around. 10:13 As for their wheels, they were called “the wheelwork” ⁴⁹  as I listened. 10:14 Each of the cherubim ⁵⁰  had four faces: The first was the face of a cherub, ⁵¹  the second that of a man, the third that of a lion, and the fourth that of an eagle.

10:15 The cherubim rose up; these were the living beings ⁵²  I saw at the Kebar River. 10:16 When the cherubim moved, the wheels moved beside them; when the cherubim spread ⁵³  their wings to rise from the ground, the wheels did not move from their side. 10:17 When the cherubim ⁵⁴  stood still, the wheels ⁵⁵  stood still, and when they rose up, the wheels ⁵⁶  rose up with them, for the spirit ⁵⁷  of the living beings ⁵⁸  was in the wheels. ⁵⁹ 

10:18 Then the glory of the Lord moved away from the threshold of the temple and stopped above the cherubim. 10:19 The cherubim spread ⁶⁰  their wings, and they rose up from the earth ⁶¹  while I watched (when they went the wheels went alongside them). They stopped at the entrance to the east gate of the Lord’s temple as the glory of the God of Israel hovered above them.

10:20 These were the living creatures ⁶²  which I saw at the Kebar River underneath the God of Israel; I knew that they were cherubim. 10:21 Each had four faces; each had four wings and the form of human hands under the wings. 10:22 As for the form of their faces, they were the faces whose appearance I had seen at the Kebar River. Each one moved straight ahead.

Ibrani 1:7

1:7 And he says ⁶³  of the angels, “He makes ⁶⁴  his angels spirits and his ministers a flame of fire,” ⁶⁵ 

[25:2]  ¹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ² tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ³ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁴ tn The pronoun is plural.

[25:20]  ⁵ tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See U. Cassuto, Exodus, 330-35.

[25:20]  ⁶ tn Heb “their faces a man to his brother.”

[25:20]  ⁷ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[25:22]  ⁸ sn Here then is the main point of the ark of the covenant, and the main point of all worship – meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people – he is the mediator of the covenant. S. R. Driver (Exodus, 272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (וְנוֹעַדְתִּי, vÿno’adti). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ – a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the atonement lid).

[25:22]  ⁹ tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.

[25:1]  ¹⁰ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[4:4]  ¹¹ tn Or “people.”

[4:1]  ¹² tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel.

[4:1]  ¹³ tn Heb “and Israel went out to meet the Philistines for battle.”

[4:1]  ¹⁴ tn Heb “the stone, the help.” The second noun is in apposition to the first one and apparently is the name by which the stone was known. Contrast the expression used in 5:1 and 7:12, where the first word lacks the definite article, unlike 4:1.

[6:1]  ¹⁵ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁶ tn Grk “were multiplying.”

[6:1]  ¹⁷ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁸ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁰ tn Or “neglected.”

[6:1]  ²¹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[80:1]  ²² sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

[80:1]  ²³ tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

[80:1]  ²⁴ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[80:1]  ²⁵ tn Heb “shine forth.”

[80:1]  sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

[99:1]  ²⁶ sn Psalm 99. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.

[99:1]  ²⁷ tn The prefixed verbal forms in v. 1 are understood here as indicating the nations’ characteristic response to the reality of the Lord’s kingship. Another option is to take them as jussives: “let the nations tremble…let the earth shake!”

[99:1]  ²⁸ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

[99:1]  ²⁹ tn The Hebrew verb נוּט (nut) occurs only here in the OT, but the meaning can be determined on the basis of the parallelism with רָגַז (ragaz, “tremble”) and evidence from the cognate languages (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 121).

[104:4]  ³⁰ tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation to “his attendant” (יו in the Hebrew text being virtually dittographic).

[104:4]  sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42.

[10:2]  ³¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[10:2]  ³² tn The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10).

[10:2]  ³³ tc The LXX, Syriac, Vulgate, and Targum mss read plural “cherubim” while the MT is singular here, “cherub.” The plural ending was probably omitted in copying the MT due to the similar beginning of the next word.

[10:3]  ³⁴ tn Heb “right side.”

[10:5]  ³⁵ tn The name (“El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72.

[10:6]  ³⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:6]  ³⁷ tn Heb “he”; the referent (the man dressed in linen) has been specified in the translation for clarity.

[10:6]  ³⁸ tn Heb “the wheel.”

[10:7]  ³⁹ tn Heb “the cherub.”

[10:7]  ⁴⁰ tn The Hebrew text adds, “from among the cherubim.”

[10:8]  ⁴¹ tn The Hebrew term is normally used as an architectural term in describing the plan or pattern of the tabernacle or temple or a representation of it (see Exod 25:8; 1 Chr 28:11).

[10:9]  ⁴² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[10:9]  ⁴³ tn The MT repeats this phrase, a clear case of dittography.

[10:9]  ⁴⁴ tn Heb “Tarshish stone.” The meaning is uncertain. The term has also been translated “topaz” (NEB), “beryl” (KJV, NASB, NRSV), and “chrysolite” (RSV, NIV).

[10:10]  ⁴⁵ tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). See also 1:16.

[10:11]  ⁴⁶ sn That is, the cherubim.

[10:11]  ⁴⁷ tn Many interpreters assume that the human face of each cherub was the one that looked forward.

[10:12]  ⁴⁸ tc The phrase “along with their entire bodies” is absent from the LXX and may be a gloss explaining the following words.

[10:13]  ⁴⁹ tn Or “the whirling wheels.”

[10:14]  ⁵⁰ tn Heb “each one”; the referent (the cherubim) has been specified in the translation for clarity.

[10:14]  ⁵¹ sn The living creature described here is thus slightly different from the one described in Ezek 1:10, where a bull’s face appeared instead of a cherub’s. Note that some English versions harmonize the two descriptions and read the same here as in 1:10 (cf. NAB, NLT “an ox”; TEV, CEV “a bull”). This may be justified based on v. 22, which states the creatures’ appearance was the same.

[10:15]  ⁵² tn Heb “it was the living creature.”

[10:16]  ⁵³ tn Heb “lifted.”

[10:17]  ⁵⁴ tn Heb “they”; the referent (the cherubim) has been specified in the translation for clarity.

[10:17]  ⁵⁵ tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

[10:17]  ⁵⁶ tn Heb “they”; the referent (the wheels) has been specified in the translation for clarity.

[10:17]  ⁵⁷ tn Or “wind.”

[10:17]  ⁵⁸ tn Heb “living creature.”

[10:17]  ⁵⁹ tn Heb “them”; the referent (the wheels) has been specified in the translation for clarity.

[10:19]  ⁶⁰ tn Heb “lifted.”

[10:19]  ⁶¹ tn Or “the ground” (NIV, NCV).

[10:20]  ⁶² tn Heb “That was the living creature.”

[1:7]  ⁶³ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁶⁴ tn Grk “He who makes.”

[1:7]  ⁶⁵ sn A quotation from Ps 104:4.