Exodus 16:34

16:34 Just as the Lord commanded Moses, so Aaron placed it before the Testimony ¹  for safekeeping. ² 

Exodus 25:16-21

25:16 You are to put into the ark the testimony ³  that I will give to you.

25:17 “You are to make an atonement lid ⁴  of pure gold; ⁵  its length is to be three feet nine inches, and its width is to be two feet three inches. 25:18 You are to make two cherubim ⁶  of gold; you are to make them of hammered metal on the two ends of the atonement lid. 25:19 Make ⁷  one cherub on one end ⁸  and one cherub on the other end; from the atonement lid ⁹  you are to make the cherubim on the two ends. 25:20 The cherubim are to be spreading their wings upward, overshadowing ¹⁰  the atonement lid with their wings, and the cherubim are to face each other, ¹¹  looking ¹²  toward the atonement lid. 25:21 You are to put the atonement lid on top of the ark, and in the ark you are to put the testimony I am giving you.

Exodus 31:18

31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God. ¹³ 

Psalms 40:8

40:8 I want to do what pleases you, ¹⁴  my God.

Your law dominates my thoughts.” ¹⁵ 

Matthew 3:15

3:15 So Jesus replied ¹⁶  to him, “Let it happen now, ¹⁷  for it is right for us to fulfill all righteousness.” Then John ¹⁸  yielded ¹⁹  to him.

[16:34]  ¹ sn The “Testimony” is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.

[16:34]  ² tn “for keeping.”

[25:16]  ³ sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.

[25:17]  ⁴ tn The noun is כַּפֹּרֶת (kapporet), translated “atonement lid” or “atonement plate.” The traditional translation “mercy-seat” (so KJV, ASV, NASB, NRSV) came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement.” The item that the Israelites should make would be more than just a lid for the ark. It would be the place where atonement was signified. The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see S. R. Driver, Exodus, 269-270).

[25:17]  ⁵ tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC 371 §117.hh).

[25:18]  ⁶ tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.

[25:19]  ⁷ tn The text now shifts to use an imperative with the vav (ו) conjunction.

[25:19]  ⁸ tn The use of זֶה (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, 26, §132).

[25:19]  ⁹ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

[25:20]  ¹⁰ 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]  ¹¹ tn Heb “their faces a man to his brother.”

[25:20]  ¹² tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[31:18]  ¹³ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

[40:8]  ¹⁴ tn Or “your will.”

[40:8]  ¹⁵ tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.

[3:15]  ¹⁶ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ¹⁷ tn Grk “Permit now.”

[3:15]  ¹⁸ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ¹⁹ tn Or “permitted him.”