Exodus 37:8 kjv
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 cherubim on the two ends thereof.
Exodus 37:8 nkjv
one cherub at one end on this side, and the other cherub at the other end on that side. He made the cherubim at the two ends of one piece with the mercy seat.
Exodus 37:8 niv
He made one cherub on one end and the second cherub on the other; at the two ends he made them of one piece with the cover.
Exodus 37:8 esv
one cherub on the one end, and one cherub on the other end. Of one piece with the mercy seat he made the cherubim on its two ends.
Exodus 37:8 nlt
He molded the cherubim on each end of the atonement cover, making it all of one piece of gold.
Exodus 37 8 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 3:24 | So he drove out the man; and he placed at the east of the garden of Eden Cherubims... | Cherubim as guardians of sacred space. |
| Exo 25:18-20 | And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat. And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat... | Original command for cherubim construction. |
| Exo 25:21-22 | And thou shalt put the mercy seat above upon the ark... I will commune with thee from above the mercy seat, from between the two cherubims... | God's place of communion and atonement. |
| Lev 16:2 | ...I will appear in the cloud upon the mercy seat. | God's manifest presence associated with the mercy seat. |
| Num 7:89 | And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of the testimony, from between the two cherubims... | God speaking to Moses from between the cherubim. |
| 1 Sam 4:4 | ...the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims... | God's dwelling/throne above the cherubim. |
| 2 Sam 6:2 | ...the ark of God, which is called by the name of the Lord of hosts that dwelleth between the cherubims. | Reiterates God enthroned above the cherubim. |
| 1 Kgs 6:23-28 | And in the oracle he made two cherubims of olive tree, each ten cubits high... | Larger cherubim in Solomon's Temple. |
| 1 Kgs 8:6-7 | ...brought in the ark of the covenant of the Lord unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims... | Temple cherubim overshadowing the Ark. |
| 1 Chr 28:18 | ...gold for the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord. | Cherubim as part of God's 'chariot' or throne. |
| Ps 80:1 | Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims... | Poetic reference to God's enthronement. |
| Ps 99:1 | The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. | God's sovereignty from His enthroned position. |
| Isa 37:16 | O Lord of hosts, God of Israel, that dwellest between the cherubims, thou art the God... | Echoes God's dwelling place. |
| Eze 1:5 | ...and four living creatures. And this was their appearance; they had the likeness of a man. | Ezekiel's vision of Cherubim/living creatures. |
| Eze 10:1-20 | Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared... | Description of cherubim in Ezekiel's vision. |
| Heb 4:16 | Let us therefore come boldly unto the throne of grace, that we may obtain mercy... | The Mercy Seat prefigures Christ as our throne of grace. |
| Heb 9:5 | And over it the cherubims of glory overshadowing the mercyseat; of which we cannot now speak particularly. | New Testament reference to cherubim of glory. |
| Rom 3:25 | Whom God hath set forth to be a propitiation through faith in his blood... | Christ as the ultimate 'mercy seat' (propitiation/hilasterion). |
| Rev 4:6-8 | ...round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion... | The living creatures around God's throne in heaven. |
| Rev 5:11 | And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders... | Angelic beings surrounding God's throne. |
| 1 Pet 1:12 | ...which things the angels desire to look into... | Angels' attentiveness to God's plan of salvation. |
Exodus 37 verses
Exodus 37 8 Meaning
Exodus 37:8 details the construction and precise placement of the two cherubim directly connected to the mercy seat. Bezaleel fashioned them as specified by God, one cherub at each end of the atonement cover, implying they were integrally formed from the same piece of gold as the mercy seat, not as separate attachments. This specific arrangement visually depicted the immediate proximity of divine guardians to the very seat of God's presence and atonement for sin.
Exodus 37 8 Context
Exodus 37 describes Bezaleel's craftsmanship in constructing the sacred furnishings for the Tabernacle, meticulously following the divine instructions given to Moses on Mount Sinai (Exo 25). Specifically, verses 6-9 detail the making of the Kapporet (mercy seat) and its accompanying cherubim. This verse, Exodus 37:8, highlights the critical detail that the two cherubim were formed "of the mercy seat," implying they were beaten out from the same piece of pure gold, ensuring their complete unity and inseparability from the atonement cover. This stands in stark contrast to the idolatrous practices of surrounding cultures, where separate, distinct idols of gods or their attendants were fashioned. The entire narrative of Exodus, leading up to the Tabernacle's construction, emphasizes God's holiness, His desire to dwell among His redeemed people, and the specific, precise nature of how He must be approached, focusing solely on the One true God without graven images.
Exodus 37 8 Word analysis
- One cherub: (כְּרוּב אחד - keruv echad) "Cherub" refers to a class of supernatural, winged beings often associated with guarding sacred spaces, attending to God's presence, or upholding His holiness. "One" indicates their singular nature within the pair, emphasizing the precise requirement for symmetry and duality.
- on the one end: (מִקְצֵה מִזֶּה - miqqetse mizzeh) This denotes a specific, extreme position. It highlights precision and adherence to divine specifications for placement.
- and the other cherub: (וּכְרוּב אֶחָד מִקְצֵה מִזֶּה - ukh'ruv echad miqqetse mizzeh) The repetition reinforces the concept of a balanced, symmetrical pair.
- of the mercy seat: (מן הַכַּפֹּרֶת - min haKapporet) This phrase is critically important. "Mercy seat" is Kapporet (כַּפֹּרֶת), derived from kaphar (כָּפַר), meaning "to cover," "to purge," or "to atone." It was the lid for the Ark of the Covenant, signifying the place where atonement for sins was made. The "of" or "from" indicates the cherubim were hammered out from the same block of gold as the mercy seat, forming a single, continuous piece. This implies a complete unity and intrinsic connection between the cherubim and the atonement function of the Kapporet. They were not added on but organically grew from the very source of mercy.
- made he the cherubims: (עָשָׂה אֶת הַכְּרֻבִים - 'asah et haKeruvim) "Made he" refers to Bezaleel's faithful execution of God's detailed instructions. "Cherubims" is the plural form (Keruvim). Their creation here emphasizes their role in guarding and drawing attention to the sacred space of God's presence and atonement.
- on the two ends thereof: (מִשְּׁנֵי קְצוֹתֶיהָ - mish'ney q'tzoteyha) This reiterates the precise positioning at the extremes, signifying a comprehensive coverage or framing of the central mercy seat.
Words-group by words-group analysis data:
- "One cherub on the one end, and the other cherub on the other end": This phrase emphasizes the precise symmetry and deliberate pairing of the cherubim. Their positioning ensures they frame and define the mercy seat, acting as spiritual sentinels on either side of the holiest part of the Tabernacle. This careful balance reflects the order and intentionality in God's divine plan for worship and access.
- "of the mercy seat made he the cherubims": This highlights the unparalleled unity and integrated construction. Unlike other cultic objects or deities found in contemporary ancient Near Eastern religions where figures might be affixed, these cherubim were formed from the mercy seat itself. This speaks volumes about their inseparability from the atoning work represented by the Kapporet. Their very existence points directly to, and serves, the place where God's holiness meets human sin through propitiation. It signifies their witness to and intimate involvement with the process of atonement.
Exodus 37 8 Bonus section
- Symbolic Posture: While not explicitly stated in Exodus 37:8, the traditional depiction and understanding, influenced by other biblical descriptions and archaeological findings, is that the cherubim faced each other and looked down toward the mercy seat. This posture is often interpreted as symbolic of their awe, reverence, and attentive watch over the profound mystery of God's throne of grace and the atoning work performed there.
- Divine Guardianship: From their first appearance guarding the Garden of Eden (Gen 3:24), cherubim are consistently associated with protecting access to God's holiness and presence. Their position flanking the mercy seat reinforces this role, signifying that access to God through the atonement cover is divinely regulated and requires reverence.
- Continuity from Eden to Temple: The presence of cherubim imagery from Eden, through the Tabernacle (Exo 25), to Solomon's Temple (1 Kgs 6), and finally in Ezekiel's vision (Eze 1, 10) and John's heavenly vision (Rev 4), demonstrates a consistent theological theme regarding the presence of celestial guardians around God's holiness and His throne. This continuity speaks to their unchanging function in the divine economy.
Exodus 37 8 Commentary
Exodus 37:8 encapsulates the meticulous obedience to God's divine architectural blueprints for the Tabernacle, specifically concerning the Mercy Seat and its flanking cherubim. The verse, read alongside Exodus 25:18-20, clarifies that the cherubim were not merely attached to the mercy seat but were "beaten out" from the same single block of pure gold, forming a seamless unit. This unified construction carries profound theological significance. It visually communicates that these divine guardians are intrinsically linked to the concept of atonement and God's holy presence. They represent God's throne, symbolizing His power, glory, and justice. Their downward gaze towards the mercy seat, a detail often inferred from other texts like Hebrews 9:5 where they "overshadow" it, suggests an intense interest in the mystery of propitiation—the very means by which holy God can commune with sinful humanity. The Mercy Seat, atoned for by blood on the Day of Atonement, foreshadows Christ, our ultimate Propitiation (Rom 3:25), bridging the gap between God and humanity. The cherubim, therefore, stand as witnesses and guardians of this glorious plan of redemption and God's enduring covenant presence with His people.