Yehezkiel 1:26-28

1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow ¹  like a fire enclosed all around ²  from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. ³  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ⁴  it, I threw myself face down, and I heard a voice speaking.

Yehezkiel 3:22-23

Isolated and Silenced

3:22 The hand ⁵  of the Lord rested on me there, and he said to me, “Get up, go out to the valley, ⁶  and I will speak with you there.” 3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, ⁷  and I threw myself face down.

Yehezkiel 9:3

9:3 Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. ⁸  He called to the man dressed in linen who had the writing kit at his side.

Yehezkiel 10:1-4

God’s Glory Leaves the Temple

10:1 As I watched, I saw ⁹  on the platform ¹⁰  above the top of the cherubim something like a sapphire, resembling the shape of a throne, appearing above them. 10:2 The Lord ¹¹  said to the man dressed in linen, “Go between the wheelwork ¹²  underneath the cherubim. ¹³  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 ¹⁴  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.

Yehezkiel 11:22-23

11:22 Then the cherubim spread ¹⁵  their wings with their wheels alongside them while the glory of the God of Israel hovered above them. 11:23 The glory of the Lord rose up from within the city and stopped ¹⁶  over the mountain east of it.

Yehezkiel 43:2-4

43:2 I saw ¹⁷  the glory of the God of Israel ¹⁸  coming from the east; ¹⁹  the sound was like that of rushing water; ²⁰  and the earth radiated ²¹  his glory. 43:3 It was like the vision I saw when he ²²  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down. 43:4 The glory of the Lord came into the temple by way of the gate that faces east.

Keluaran 25:22

25:22 I will meet with you there, ²³  and ²⁴  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 40:34-35

40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle.

Keluaran 40:2

40:2 “On the first day of the first month you are to set up ²⁵  the tabernacle, the tent of meeting.

Kolose 3:18

Exhortation to Households

3:18 Wives, submit to your ²⁶  husbands, as is fitting in the Lord.

Kolose 4:4-6

4:4 Pray that I may make it known as I should. ²⁷  4:5 Conduct yourselves ²⁸  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Ibrani 1:3

1:3 The Son is ²⁹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁰  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³¹ 

[1:27]  ¹ tn See Ezek 1:4.

[1:27]  ² tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.

[1:28]  ³ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

[1:28]  ⁴ tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[3:22]  ⁵ tn Or “power.”

[3:22]  sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (1:3; 3:14, 22; 8:1; 37:1; 40:1).

[3:22]  ⁶ sn Ezekiel had another vision at this location, recounted in Ezek 37.

[3:23]  ⁷ tn Or “canal.”

[9:3]  ⁸ tn Heb “house.”

[10:1]  ⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[10:1]  ¹⁰ tn Or “like a dome.” See 1:22-26.

[10:2]  ¹¹ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[10:2]  ¹² tn The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10).

[10:2]  ¹³ 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]  ¹⁴ tn Heb “right side.”

[11:22]  ¹⁵ tn Heb “lifted.”

[11:23]  ¹⁶ tn Heb “stood.”

[43:2]  ¹⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[43:2]  ¹⁸ sn This same title appears in 8:4; 9:3; 10:19; and 11:22.

[43:2]  ¹⁹ sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).

[43:2]  ²⁰ sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.

[43:2]  ²¹ tn Heb “shone from.”

[43:3]  ²² tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.

[25:22]  ²³ 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]  ²⁴ 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.

[40:2]  ²⁵ tn Heb “you will raise,” an imperfect of instruction.

[3:18]  ²⁶ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[4:4]  ²⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ²⁸ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[1:3]  ²⁹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³⁰ tn Grk “by the word of his power.”

[1:3]  ³¹ sn An allusion to Ps 110:1, quoted often in Hebrews.