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.
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.
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.
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.
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.
3:18 Wives, submit to your 26 husbands, as is fitting in the Lord.
1 tn See Ezek 1:4.
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.
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.
4 tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.
5 tn Or “power.”
6 sn Ezekiel had another vision at this location, recounted in Ezek 37.
7 tn Or “canal.”
8 tn Heb “house.”
9 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
10 tn Or “like a dome.” See 1:22-26.
11 tn Heb “and he”; the referent (the
12 tn The Hebrew term often refers to chariot wheels (Isa 28:28; Ezek 23:24; 26:10).
13 tc The LXX, Syriac, Vulgate, and Targum
14 tn Heb “right side.”
15 tn Heb “lifted.”
16 tn Heb “stood.”
17 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
18 sn This same title appears in 8:4; 9:3; 10:19; and 11:22.
19 sn Earlier Ezekiel had observed God leaving the temple to the east (11:23).
20 sn See Ezek 1:24; Rev 1:15; 14:2; 19:6.
21 tn Heb “shone from.”
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
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).
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.
25 tn Heb “you will raise,” an imperfect of instruction.
26 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
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.
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).
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.
30 tn Grk “by the word of his power.”
31 sn An allusion to Ps 110:1, quoted often in Hebrews.