Exodus 25:20

25:20 The cherubim are to be spreading their wings upward, overshadowing ¹  the atonement lid with their wings, and the cherubim are to face each other, ²  looking ³  toward the atonement lid.

Ephesians 3:10

3:10 The purpose of this enlightenment is that ⁴  through the church the multifaceted wisdom ⁵  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁶  for the sake of you Gentiles –

Ephesians 1:12

1:12 so that we, who were the first to set our hope ⁷  on Christ, ⁸  would be to the praise of his glory.

[25:20]  ¹ 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]  ² tn Heb “their faces a man to his brother.”

[25:20]  ³ tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smoother English).

[3:10]  ⁴ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ⁵ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:1]  ⁶ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[1:12]  ⁷ tn Or “who had already hoped.”

[1:12]  ⁸ tn Or “the Messiah.”