Ezekiel 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. ¹  He called to the man dressed in linen who had the writing kit at his side.

Ezekiel 10:4

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.

Ezekiel 10:18-19

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 ²  their wings, and they rose up from the earth ³  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.

Ezekiel 11:22-23

11:22 Then the cherubim spread ⁴  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 ⁵  over the mountain east of it.

Exodus 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.

Exodus 40:1

Setting Up the Sanctuary

40:1 ⁶ Then the Lord spoke to Moses: ⁷ 

Exodus 4:21-22

4:21 The Lord said ⁸  to Moses, “When you go back to Egypt, ⁹  see that you ¹⁰  do before Pharaoh all the wonders I have put under your control. ¹¹  But I will harden ¹²  his heart ¹³  and ¹⁴  he will not let the people go. 4:22 You must say ¹⁵  to Pharaoh, ‘Thus says ¹⁶  the Lord, “Israel is my son, my firstborn, ¹⁷ 

[9:3]  ¹ tn Heb “house.”

[10:19]  ² tn Heb “lifted.”

[10:19]  ³ tn Or “the ground” (NIV, NCV).

[11:22]  ⁴ tn Heb “lifted.”

[11:23]  ⁵ tn Heb “stood.”

[40:1]  ⁶ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ⁷ tn Heb “and Yahweh spoke to Moses, saying.”

[4:21]  ⁸ tn Heb “And Yahweh said.”

[4:21]  ⁹ tn The construction may involve a verbal hendiadys using the two infinitive forms: “when you go to return” (בְּלֶכְתְּךָ לָשׁוּב, bÿlekhtÿkha lashuv). The clause is temporal, subordinated to the instruction to do the signs. Therefore, its focus cannot be on going to return, i.e., preparing or beginning to return.

[4:21]  ¹⁰ tn The two verb forms in this section are the imperative (רְאֵה, rÿ’eh) followed by the perfect with the vav (וַעֲשִׂיתָם, va’asitam). The second could be coordinated and function as a second command: “see…and [then] do”; or it could be subordinated logically: “see…so that you do.” Some commentators who take the first option suggest that Moses was supposed to contemplate these wonders before doing them before Pharaoh. That does not seem as likely as the second interpretation reflected in the translation.

[4:21]  ¹¹ tn Or “in your power”; Heb “in your hand.”

[4:21]  ¹² tn Heb “strengthen” (in the sense of making stubborn or obstinate). The text has the expression וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ (va’ani ’akhazzeq ’et-libbo), “I will make strong his will,” or “I will strengthen his resolve,” recognizing the “heart” as the location of decision making (see Prov 16:1, 9).

[4:21]  ¹³ sn Here is the first mention of the hardening of the heart of Pharaoh. God first tells Moses he must do the miracles, but he also announces that he will harden Pharaoh’s heart, as if working against Moses. It will help Moses to know that God is bringing about the resistance in order to bring a greater victory with greater glory. There is a great deal of literature on this, but see among the resources F. W. Danker, “Hardness of Heart: A Study in Biblical Thematic,” CTM 44 (1973): 89-100; R. R. Wilson, “The Hardening of Pharaoh’s Heart,” CBQ 41 (1979): 18-36; and R. B. Chisholm Jr., “Divine Hardening in the Old Testament,” BSac 153 (1996): 410-34.

[4:21]  ¹⁴ tn Or “so that.”

[4:22]  ¹⁵ tn The sequence of the instruction from God uses the perfect tense with vav (ו), following the preceding imperfects.

[4:22]  ¹⁶ tn The instantaneous use of the perfect tense fits well with the prophetic announcement of what Yahweh said or says. It shows that the words given to the prophet are still binding.

[4:22]  ¹⁷ sn The metaphor uses the word “son” in its connotation of a political dependent, as it was used in ancient documents to describe what was intended to be a loyal relationship with well-known privileges and responsibilities, like that between a good father and son. The word can mean a literal son, a descendant, a chosen king (and so, the Messiah), a disciple (in Proverbs), and here, a nation subject to God. If the people of Israel were God’s “son,” then they should serve him and not Pharaoh. Malachi reminds people that the Law said “a son honors his father,” and so God asked, “If I am a father, where is my honor?” (Mal 1:6).