The Concept of Shekhina in Jewish and Christian Traditions
The Shekhina (or Shechinah) denotes the visible manifestation of God's presence dwelling among Israel, particularly between the cherubim on the mercy seat in the tabernacle and Solomon's temple. The term itself does not appear in Scripture but emerged in later Jewish usage, first attested in the Targums as a periphrasis for God considered as dwelling among his people [1, 2]. The concept derives from the Hebrew root shachan, meaning "to dwell" [4].
Biblical Foundation
During the Exodus, the Lord's presence took the form of a pillar of cloud by day and fire by night (Exodus 14:20; 40:34-38) [2]. After Israel's entrance into Canaan, this glory-cloud settled upon the ark in the tabernacle, and later in Solomon's temple the Shekinah rested between the two golden cherubim fashioned from the same mass of gold as the mercy seat itself (Exodus 25:19, 22) [2, 4]. The phrase "dwellest between the cherubim" reflects this spatial arrangement, with the divine name YHWH and the fiery symbol of presence occupying the space between the cherubim at either end of the mercy seat [4]. This manifestation represented God's peculiar nearness to Israel, distinguishing them from all nations (Deuteronomy 4:7) [3].
Rabbinic Development
Post-biblical Jewish tradition expanded the Shekhina concept as a theological device to speak of God's immanence while preserving transcendence. The Targums employed it frequently to avoid direct anthropomorphic language about God, using "the Shekhina of the Lord" where Scripture speaks of God's direct action or presence [1]. This development reflects rabbinic concern to maintain both God's otherness and his covenant intimacy with Israel.
Christian Appropriation
Christian interpreters borrowed the term from Jewish usage to describe the glory-cloud in the Old Testament sanctuary [1]. The Jamieson-Fausset-Brown commentary identifies the Shekinah as "the symbol of God's peculiar nearness to Israel," noting its presence in the temple as fulfillment of God's promise to dwell with his people [3]. Some Christian exegesis sees prophetic anticipation of a future reality surpassing the Shekinah: Jeremiah 3:17 envisions Jerusalem itself becoming "the throne of the Lord," where God's own throne replaces the symbolic presence [3]. This interpretive move connects the historical Shekinah to eschatological hope, though the term notably did not appear in the second temple period [1].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Shechinah — (dwelling). This term is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the divine Presence especially when resting or dwelling between the cherubim on the mercyseat. In the tabernacle and in the temple of Solomon, but not in the second temple. The use of the term is first found in the Targums, where it forms a frequent periphrasis for God, considered its dwelling among the children of Israel. The idea which the different accounts in Scripture convey is that of a most brilliant”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Shechinah — A Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them "in a pillar of a cloud." This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Ex. 14:20; 40:34-38; Lev. 9:23, 24; Num. 14:10; 16:19, 42. It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark”
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 3:17: Jerusalem--the whole city, not merely the temple. As it has been the center of the Hebrew theocracy, so it shall be the point of attraction to the whole earth (Isa 2:2-4; Zac 2:10-11; Zac 14:16-21). throne of . . . Lord--The Shekinah, the symbol of God's peculiar nearness to Israel (Deu 4:7) shall be surpassed by the antitype, God's own throne in Jerusalem (Psa 2:6, Psa 2:8; Eze 34:23-24; Zac 2:5). imagination--rather, as Margin, "the obstinacy" or stubbornness.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 37:16: dwellest--the Shekinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from shachan, "to dwell" (Exo 25:22; Psa 80:1; Psa 99:1). cherubim--derived by transposition from either a Hebrew root, rachab, to "ride"; or rather, barach, to "bless." They were formed out of the same mass of pure gold as the mercy seat itself (Exo 25:19, Margin). The phrase, "dwellest between the cherubim," arose from their position at each end of the mercy seat, while the Shekinah, and the awful name, JEHOVAH, in written letters, were in the int”