The Shekinah Glory in the Exodus Narrative
The Shekinah Glory, a visible manifestation of God's presence, is a significant concept in the Exodus narrative and subsequent biblical texts. The term "Shekinah" itself is derived from the Hebrew word shachan, meaning "to dwell" [5]. This divine dwelling was most notably symbolized by a cloud [1, 7].
During the Exodus, the Lord went before the Israelites by means of this visible token of His presence, a majestic cloud, which is also referred to as "the angel of God" [7]. This cloud led them through the Red Sea and guided them to Mount Sinai [8]. When the tabernacle was completed, this cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle, both its holy and most holy places, appearing as an uncommon brightness and splendor [8].
The Shekinah was particularly associated with the mercy seat within the tabernacle, where it rested as a symbol of the Divine Presence [2, 5]. From the midst of this cloud, audible responses were given when God was consulted on behalf of His people, leading to descriptions of God as "dwelling" or "sitting" between the cherubim [2, 5]. The cherubim themselves were formed from the same pure gold as the mercy seat [5].
Later biblical accounts, such as in Jeremiah, refer to "Jehovah, the glory of Israel," with the Shekinah cloud resting on the sanctuary as the symbol of "the glory of the Lord" [1]. Even when the Israelites engaged in idolatry, such as with the golden calf, which was intended as an image of the true God, it was still considered a violation of the second commandment [1].
The departure of the Shekinah from the temple is a recurring theme in prophetic books like Ezekiel, signifying God's impending judgment or withdrawal [3, 4, 6]. For instance, Ezekiel describes the glory of the Lord going up from the cherubim, indicating God's removal from the temple [3, 6]. This departure was a prelude to the temple's destruction, demonstrating God's long-suffering before finally leaving due to the people's provocations [4].
Sources
- Jeremiah (Presbyterian) “Jamieson, Fausset & Brown on Jeremiah 2:11: glory--Jehovah, the glory of Israel (Psa 106:20; Rom 1:23). The Shekinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (Kg1 8:11; compare Rom 9:4). The golden calf was intended as an image of the true God (compare Exo 32:4-5), yet it is called an "idol" (Act 7:41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first. not profit-- (Jer 2:8).”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 25:22: there I will meet with thee, and I will commune with thee from above the mercy seat--The Shekinah, or symbol of the Divine Presence, rested on the mercy seat, and was indicated by a cloud, from the midst of which responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim.”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 10:4: Then the glory of the Lord went up from the cherub,.... Or, "cherubim"; those that were upon the mercy seat, between which the Shechinah or glorious majesty of God dwelt, in the most holy place: this is a token and intimation of the Lord's leaving of the temple; and a little before the destruction of Jerusalem by the Romans, to which this vision chiefly, if not together, refers, a voice was heard in the temple, "let us go hence (b):'' and stood over the threshold of the house; either of the holy of holies, from whence he was removing; or rather of the holy place,”
- Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 8:4: The Shekinah cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like that which Ezekiel saw "in the plain" (Eze 3:22-23); not till Eze 10:4, Eze 10:18 did it leave the temple at Jerusalem, showing the long-suffering of God, which ought to move the Jews to repentance.”
- 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”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 9:3: And the glory of the God of Israel was gone up from the cherub, whereupon he was,.... That is, the glorious God of Israel; or the glorious Shechinah, and divine Majesty, which dwelt between the cherubim over the mercy seat in the most holy place, removed from thence, as a token of his being about to depart from the temple, which in a short time would be destroyed. The Targum is, "the glory of the God of Israel departed in the cherub on which he dwelt, in the house of the holy of holies;'' the cherubim removed with him, and were his chariot in which he rode; see ”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 13:21: the Lord went before them--by a visible token of His presence, the Shekinah, in a majestic cloud (Psa 78:14; Neh 9:12; Co1 10:1), called "the angel of God" (Exo 14:19; Exo 23:20-23; Psa 99:6-7; Isa 63:8-9). Next: Exodus Chapter 14”
- Exodus (Baptist/Reformed) “John Gill on Exodus 40:30: Then a cloud covered the tent of the congregation,.... The outside of it; this cloud was the same with the pillar of cloud that went before the Israelites, as soon almost as they came out of Egypt; and led them through the Red sea, and conducted them to Mount Sinai; only it now appeared in a different form, not erect as a pillar, but more expanded, so as to cover the tabernacle without: and the glory of the Lord filled the tabernacle; the inside of it, not the most holy place only, but the holy place also: this was an uncommon brightness, lustre, and splendour, a g”