TRV
Translation
King James Version
One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof.
Complete Jewish Bible
one keruv for one end and one keruv for the other end; he made the k'ruvim of one piece with the ark-cover at its two ends.
Berean Standard Bible
one cherub on one end and one on the other, all made from one piece of gold.
American Standard Version
one cherub at the one end, and one cherub at the other end: of one piece with the mercy-seat made he the cherubim at the two ends thereof.
World English Bible Messianic
one cherub at the one end, and one cherub at the other end. He made the cherubim of one piece with the mercy seat at its two ends.
Geneva Bible (1599)
One Cherub on the one ende, and another Cherub on the other ende: of the Merciseate made he the Cherubims, at ye two endes thereof.
Young's Literal Translation
one cherub at the end on this side , and one cherub at the end on that, out of the mercy-seat he hath made the cherubs, at its two ends;
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In the KJVVerse 2,613 of 31,102
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Commentary on Exodus 37 verses 1–9
1 ¶ And Bezaleel made the ark of shittim wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it:
2 And he overlaid it with pure gold within and without, and made a crown of gold to it round about.
3 And he cast for it four rings of gold, to be set by the four corners of it; even two rings upon the one side of it, and two rings upon the other side of it.
4 And he made staves of shittim wood, and overlaid them with gold.
5 And he put the staves into the rings by the sides of the ark, to bear the ark.
6 And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof.
7 And he made two cherubims of gold, beaten out of one piece made he them, on the two ends of the mercy seat;
8 One cherub on the end on this side, and another cherub on the other end on that side: out of the mercy seat made he the cherubims on the two ends thereof.
9 And the cherubims spread out their wings on high, and covered with their wings over the mercy seat, with their faces one to another; even to the mercy seatward were the faces of the cherubims.
I. It may be thought strange that Moses, when he had recorded so fully the instructions given him upon the mount for the making of all these things, should here record as particularly the making of them, when it might have sufficed only to have said, in a few words, that each of these things was made exactly according to the directions before recited. We are sure that Moses, when he wrote by divine inspiration, used no vain repetitions; there are no idle words in scripture. Why then are so many chapters taken up with this narrative, which we are tempted to think needless and tedious? But we must consider, 1. That Moses wrote primarily for the people of Israel, to whom it would be of great use to read and hear often of these divine and sacred treasures with which they were entrusted. These several ornaments wherewith the tabernacle was furnished they were not admitted to see, but the priests only, and therefore it was requisite that they should be thus largely described particularly to them. That which they ought to read again (lest they should fail of doing it) is written again and again: thus many of the same passages of the history of Christ are in the New Testament related by two or three, and some by four of the evangelists, for the same reason. The great things of God's law and gospel we need to have inculcated upon us again and again. To write the same (says St. Paul) to me is not grievous, but for you it is safe, Phi 3:1. 2. Moses would thus show the great care which he and his workmen took to make every thing exactly according to the pattern shown him in the mount. Having before given us the original, he here givers us the copy, that we may compare them, and observe how exactly they agree. Thus he appeals to every reader concerning his fidelity to him that appointed him, in all his house, and in all the particulars of it, Heb 3:5. And thus he teaches us to have respect to all God's commandments, even to every iota and tittle of them. 3. It is intimated hereby that God takes delight in the sincere obedience of his people, and keeps an exact account of it, which shall be produced to their honour in the resurrection of the just. None can be so punctual in their duty, but God will be as punctual in his notices of it. He is not unrighteous to forget the work and labour of love, in any instance of it, Heb 6:10. 4. The spiritual riches and beauties of the gospel tabernacle are hereby recommended to our frequent and serious consideration. Go walk about this Zion, view it and review it: the more you contemplate the glories of the church, the more you will admire them and be in love with them. The charter of its privileges, and the account of its constitution, will very well bear a second reading.
II. In these verses we have an account of the making of the ark, with its glorious and most significant appurtenances, the mercy-seat and the cherubim. Consider these three together, and they represent the glory of a holy god, the sincerity of a holy heart, and the communion that is between them, in and by a Mediator. 1. It is the glory of a holy god that he dwells between the cherubim; that is, is continually attended and adored by the blessed angels, whose swiftness was signified by their faces being one towards another. 2. It is the character of an upright heart that, like the ark of the testimony, it has the law of God hid and kept in it. 3. By Jesus Christ, the great propitiation, there is reconciliation made, and a communion settled, between us and God: he interposes between us and God's displeasure; and not only so, but through him we become entitled to God's favour. If he write his law in our heart, he will be to us a God and we shall be to him a people. From the mercy-seat he will teach us, there he will accept us, and show himself merciful to our unrighteousness; and under the shadow of his wings we shall be safe and easy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 37:8 precisely details the construction of the cherubim on the mercy seat, emphasizing their singular origin "out of" the same piece of gold as the mercy seat itself and their symmetrical placement at each end. This meticulous description within the Tabernacle's construction narrative highlights the divine precision, unified design, and inherent holiness of the most sacred object in Israel's wilderness sanctuary, underscoring the inseparable connection between God's majestic presence and His provision for atonement.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 37:8 employs several literary devices to convey its profound theological meaning. Symbolism is paramount, with the cherubim symbolizing divine guardianship, the awe-inspiring holiness of God, and the sacredness of His presence. The mercy seat itself is a powerful symbol of divine grace, propitiation, and the locus where God condescends to meet with humanity. The detailed description of their unified construction through mikshah (hammered work) serves as a form of Emphasis, underscoring the inseparability of God's holiness (represented by the cherubim) and His provision for atonement (the mercy seat). This unity also suggests Divine Precision and Perfection in God's design, where every component is meticulously crafted and integrated into a harmonious whole, leaving no room for human improvisation. The verse also implicitly uses Metonymy, where "mercy seat" stands for the entire process and reality of atonement and God's accessible presence, representing the means by which a holy God can dwell among a sinful people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 37:8, in its meticulous description of the mercy seat and its cherubim, powerfully conveys the dual nature of God's character: His absolute holiness and His gracious desire to dwell among His people. The cherubim, often associated with guarding God's sacred spaces and glory, signify the barrier that human sin creates between humanity and a holy God. Yet, their placement on the mercy seat, the very place of atonement, highlights God's sovereign provision for overcoming that barrier. This unified construction underscores that access to God's presence is not arbitrary but is strictly on His terms, through the prescribed means of propitiation. It foreshadows a greater reality where God's justice and His mercy perfectly converge in a singular, divinely orchestrated act of redemption, revealing that His holiness is not a hindrance to relationship but the very foundation upon which true reconciliation is built.
REFLECTION AND APPLICATION
The meticulous detail in Exodus 37:8, describing the cherubim hammered "out of" the mercy seat, invites us to ponder the profound unity and intentionality of God's plan for our salvation. It reminds us that God's holiness is not a distant, unapproachable attribute, but one that is intimately connected with His provision for mercy. Just as the cherubim and the mercy seat were one piece, so too are God's justice and His love perfectly integrated in His redemptive work. This passage challenges us to consider the immense cost and careful design behind our access to God. It calls us to approach Him with reverence, understanding that our ability to draw near is not due to our merit but solely to His gracious provision through atonement. It also encourages us to trust in the completeness and perfection of God's plan, knowing that every detail, from the ancient Tabernacle to the cross, was divinely orchestrated for our reconciliation. This unity of holiness and mercy should inspire both awe and confidence in our relationship with God.
Questions for Reflection
FAQ
What is the significance of the cherubim being made "out of" the mercy seat?
Answer: The phrase "out of" (Hebrew: min) signifies that the cherubim were not separate pieces attached to the mercy seat but were hammered and formed from the very same solid block of pure gold. This construction method, known as mikshah, emphasizes the seamless unity and integrity of the entire structure. It highlights that the guardians of God's holiness (the cherubim) and the place of atonement (the mercy seat) are intrinsically one, reflecting the singular, perfect, and indivisible nature of God's plan for reconciliation and His presence among His people. It shows that God's holiness and His mercy are not at odds but are perfectly integrated in His divine design for humanity's redemption.
What was the primary function of the mercy seat?
Answer: The primary function of the mercy seat (kapporet) was to serve as the place of atonement for the sins of Israel. It was the golden lid of the Ark of the Covenant, located in the Most Holy Place of the Tabernacle. Once a year, on the Day of Atonement, the high priest would enter the Most Holy Place and sprinkle the blood of the sin offering upon the mercy seat. This act symbolically covered the sins of the people, making propitiation and allowing a holy God to dwell among His sinful people without consuming them. It was the focal point where God promised to meet with Moses and speak to him, as seen in Exodus 25:22, signifying the place of divine encounter and reconciliation.
CHRIST-CENTERED FULFILLMENT
Exodus 37:8, with its intricate depiction of the cherubim and the mercy seat, serves as a profound Old Testament type pointing directly to the person and work of Jesus Christ. The mercy seat, the kapporet, literally "the covering," finds its ultimate fulfillment in Christ, who is our true "propitiation" (as described in Romans 3:25 and 1 John 2:2). Just as the mercy seat was the place where blood was applied to cover sins, Jesus, through His once-for-all sacrifice on the cross, shed His own blood, providing a perfect and permanent covering for the sins of the world. The cherubim, guarding God's holiness, symbolize the barrier that sin created between humanity and God; yet, through Christ, that barrier has been definitively removed. He is the ultimate High Priest, who entered the true heavenly sanctuary, not with the blood of animals, but with His own precious blood, securing eternal redemption (as beautifully explained in Hebrews 9:11-14). In Christ, the holiness of God and the mercy of God perfectly converge, allowing us to boldly approach the "throne of grace" (Hebrews 4:16) with confidence, for He Himself is the living embodiment of God dwelling among His people (John 1:14). He is the ultimate fulfillment of God's desire to be present with humanity, providing the perfect means of atonement and access to the Father.