Exodus 25:27
Over against the border shall the rings be for places of the staves to bear the table.
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(27) Over against the border shall the rings be.—Rather, opposite the band, or framing. The meaning is not very clear. If the framing had been at the bottom of the legs, we might have understood that the rings were attached to the table opposite the places where the “framingwas inserted into the legs. But the “framing” appears to have been halfway up the legs (see Note on Exodus 25:25), while the rings were at the bottom. They could therefore have only been “opposite the framing” in a loose and vague sense.

For places of the staves.—Rather, for places for staves.

25:23-30 A table was to be made of wood, overlaid with gold, to stand in the outer tabernacle, to be always furnished with the shew-bread. This table, with the articles on it, and its use, seems to typify the communion which the Lord holds with his redeemed people in his ordinances, the provisions of his house, the feasts they are favoured with. Also the food for their souls, which they always find when they hunger after it; and the delight he takes in their persons and services, as presented before him in Christ.Over against the border - Rather, Over against the framing; that is, the rings were to be placed not upon the framing itself, but at the extremities of the legs answering to each corner of it.24. crown—the moulding or ornamental rim, which is thought to have been raised above the level of the table, to prevent anything from falling off. As much below the top as the border was above the bottom of the feet. of the table, which was a convenient place for the carriage. Others, near the border, in that part of the feet which is next to it. Over against the border,.... Or "under" it, as the Septuagint and Vulgate Latin versions. Jarchi says the rings were fixed to the feet over against the top of the border:

shall the rings be for placing of the staves to bear the table; into these rings staves were to be put, to carry the table from place to place, when it was necessary, as while they were in the wilderness, and before the tabernacle had a fixed settled place for it; for wherever the tabernacle was carried, the ark and the table were also: where the church of Christ is, there he is, and there are the word and ordinances; and which are sometimes moved from place to place, as from the land of Judea into the Gentile world, from the eastern part of the world to the more northern; and that by the ministers of the word, who bear the name, and carry the Gospel of Christ into the several parts of the world, as this table was bore by the Levites, Numbers 4:7.

Over against the border shall the rings be for places of the staves to bear the table.
27. The rings were close by the points at which the ‘frame’ (v. 25) met the legs, and where probably the legs began to be rounded, and to assume the character of ‘feet.’Verse 27. - Over against the border. Rather "opposite the band" or "framing" - i.e., opposite the points at which the "band" or "framing" was inserted into the legs. Bishop Patrick supposes that the table "was not carried up as high as the ark was, but hung down between the priests, on whose shoulders the staves rested." But it is carried upright in the bas-relief on the Arch of Titus, and might have been as easily so carried as the ark. (See the comment on ver. 12.) Of the staves. Rather, "for staves." Staves for the table had not yet been mentioned; and naturally the word has no article. "And let the cherubs be stretching out wings on high, screening (סככים, συσκιάζοντες) with their wings above the capporeth, and their faces (turned) one to the other; towards the capporeth let the faces of the cherubs be." That is to say, the cherubs were to spread out their wings in such a manner as to form a screen over the capporeth, with their faces turned towards one another, but inclining or stooping towards the capporeth. The reason for this is given in Exodus 25:22. There - viz., above the capporeth that was placed upon the ark containing the testimony - Jehovah would present Himself to Moses (נועד, from יעד to appoint, to present one's self to a person at an appointed place, to meet with him), and talk with him "from above the capporeth, out from between the two cherubs upon the ark of testimony, all that I shall command thee for the sons of Israel" (cf. Exodus 29:42). Through this divine promise and the fulfilment of it (Exodus 40:35; Leviticus 1:1; Numbers 1:1; Numbers 16:19), the ark of the covenant together with the capporeth became the throne of Jehovah in the midst of His chosen people, the footstool of the God of Israel (1 Chronicles 28:2, cf. Psalm 132:7; Psalm 99:5; Lamentations 2:1). The ark, with the tables of the covenant as the self-attestation of God, formed the foundation of this throne, to show that the kingdom of grace which was established in Israel through the medium of the covenant, was founded in justice and righteousness (Psalm 89:15; Psalm 97:2). The gold plate upon the ark formed the footstool of the throne for Him, who caused His name, i.e., the real presence of His being, to dwell in a cloud between the two cherubim above their outspread wings; and there He not only made known His will to His people in laws and commandments, but revealed Himself as the jealous God who visited sin and showed mercy (Exodus 20:5-6; Exodus 34:6-7), - the latter more especially on the great day of atonement, when, through the medium of the blood of the sin-offering sprinkled upon and in front of the capporeth, He granted reconciliation to His people for all their transgressions in all their sin (Leviticus 16:14.). Thus the footstool of God became a throne of grace (Hebrews 4:16, cf. Exodus 9:5), which received its name capporeth or ἱλαστήριον from the fact that the highest and most perfect act of atonement under the Old Testament was performed upon it. Jehovah, who betrothed His people to Himself in grace and mercy for an everlasting covenant (Hosea 2:2), was enthroned upon it, above the wings of the two cherubim, which stood on either side of His throne; and hence He is represented as "dwelling (between) the cherubim" הכּרבים ישׁב (1 Samuel 4:4; 2 Samuel 6:2; Psalm 80:2, etc.). The cherubs were not combinations of animal forms, taken from man, the lion, the ox, and the eagle, as many have inferred from Ezekiel 1 and 10, for even the composite beings which Ezekiel saw with four faces had a human figure (Ezekiel 1:5); but they are to be regarded as figures made in a human form, and not in a kneeling posture, but, according to the analogy of 2 Chronicles 3:13, standing upright. Consequently, as the union of four faces in one cherub is peculiar to Ezekiel, and the cherubs of the ark of the covenant, like those of Solomon's temple, had but one face each, not only did the human type form the general basis of these figures, but in every respect, with the exception of the wings, they were made in the likeness of men. And this is the only form which would answer the purpose for which they were intended, viz., to represent the cherubim, or heavenly spirits, who were stationed to prevent the return of the first man to the garden of Eden after his expulsion thence, and keep the way to the tree of life. Standing upon the capporeth of the ark of the covenant, the typical foundation of the throne of Jehovah, which Ezekiel saw in the vision as רקיע דּמוּת רקי "the likeness of a firmament" (Ezekiel 1:22, Ezekiel 1:25), with their wings outspread and faces lowered, they represented the spirits of heaven, who surround Jehovah, the heavenly King, when seated upon His throne, as His most exalted servants and the witnesses of His sovereign and saving glory; so that Jehovah enthroned above the wings of the cherubim was set forth as the God of Hosts who is exalted above all the angels, surrounded by the assembly or council of the holy ones (Psalm 89:6-9), who bow their faces towards the capporeth, studying the secrets of the divine counsels of love (1 Peter 1:12), and worshipping Him that liveth for ever and ever (Revelation 4:10).
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