Exodus 35
Sabbath Regulations
1Moses assembled the whole community of the Israelites and said to them, “These are the things that the Lord has commanded you to do. ▼▼ Heb “to do them”; this is somewhat redundant in English and has been simplified in the translation.
2In six days ▼▼ This is an adverbial accusative of time.
work may be done, but on the seventh day there must be a holy day ▼▼ The word is קֹדֶשׁ (qodesh, “holiness”). S. R. Driver suggests that the word was transposed, and the line should read: “a sabbath of entire rest, holy to Jehovah” (Exodus, 379). But the word may simply be taken as a substitution for “holy day.”
for you, a Sabbath of complete rest to the Lord. ▼▼ See on this H. Routtenberg, “The Laws of the Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99–101, 153–55, 204–6; G. Robinson, “The Idea of Rest in the Old Testament and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-43.
Anyone who does work on it will be put to death. 3You must not kindle a fire ▼▼ Kindling a fire receives special attention here because the people thought that kindling a fire was not work, but only a preparation for some kind of work. The Law makes sure that this too was not done. But see also G. Robinson, “The Prohibition of Strange Fire in Ancient Israel: A Look at the Case of Gathering Wood and Kindling Fire on the Sabbath,” VT 28 (1978): 301-17.
in any of your homes ▼▼ Heb “dwelling places”; KJV, ASV “habitations.”
on the Sabbath day.” ▼▼ The presence of these three verses in this place has raised all kinds of questions. It may be that after the renewal of the covenant the people needed a reminder to obey God, and obeying the sign of the covenant was the starting point. But there is more to it than this; it is part of the narrative design of the book. It is the artistic design that puts the filling of the Spirit section (31:1–11) prior to the Sabbath laws (31:12–18) before the idolatry section, and then after the renewal there is the Sabbath reminder (35:1–3) before the filling of the Spirit material (35:4–36:7).
Willing Workers
4 ▼▼ The book now turns to record how all the work of the sanctuary was done. This next unit picks up on the ideas in Exod 31:1–11. But it adds several features. The first part is the instruction of God for all people to give willingly (35:4–19); the next section tells how the faithful brought an offering for the service of the tabernacle (35:20–29); the next section tells how God set some apart with special gifts (35:30–35), and finally, the narrative reports how the faithful people of God enthusiastically began the work (36:1–7).
Moses spoke to the whole community of the Israelites, “This is the word that the Lord has commanded: 5‘Take ▼▼ Heb “from with you.”
an offering for the Lord. Let everyone who has a willing heart ▼▼ “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.
bring ▼▼ The verb has a suffix that is the direct object, but the suffixed object is qualified by the second accusative: “let him bring it, an offering.”
an offering to the Lord: ▼▼ The phrase is literally “the offering of Yahweh”; it could be a simple possessive, “Yahweh’s offering,” but a genitive that indicates the indirect object is more appropriate.
gold, silver, bronze, 6blue, purple, and scarlet yarn, fine linen, goat’s hair, 7ram skins dyed red, fine leather, ▼ acacia wood, 8olive oil for the light, spices for the anointing oil and for the fragrant incense, 9onyx stones, and other gems ▼▼ Heb “and stones.”
for mounting ▼▼ Heb “filling.”
on the ephod and the breastpiece. 10Every skilled person ▼▼ Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.
among you is to come and make all that the Lord has commanded: 11the tabernacle with ▼▼ In Hebrew style all these items are typically connected with a vav (ו) conjunction, but English typically uses commas except between the last two items in a series or between items in a series that are somehow related to one another. The present translation follows contemporary English style in lists such as this.
its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases; 12the ark, with its poles, the atonement lid, and the special curtain that conceals it; 13the table with its poles and all its vessels, and the Bread of the Presence; 14the lampstand for ▼▼ “for” has been supplied.
the light and its accessories, its lamps, and oil for the light; 15and the altar of incense with its poles, the anointing oil, and the fragrant incense; the hanging for the door at the entrance of the tabernacle; 16the altar for the burnt offering with its bronze grating that is on it, its poles, and all its utensils; the large basin and its pedestal; 17the hangings of the courtyard, its posts and its bases, and the curtain for the gateway to the courtyard; 18tent pegs for the tabernacle and tent pegs for the courtyard and their ropes; 19the woven garments for serving in the holy place, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.” 20 So the whole community of the Israelites went out from the presence of Moses. 21Everyone ▼
▼ Heb “man.”
whose heart stirred him to action ▼▼ The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.
and everyone whose spirit was willing ▼ came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ▼▼ Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.
22They came, men and women alike, ▼▼ The expression in Hebrew is “men on/after the women,” meaning men with women, to ensure that it was clear that the preceding verse did not mean only men. B. Jacob takes it further, saying that the men came after the women because the latter had taken the initiative (Exodus, 1017).
all who had willing hearts. They brought brooches, earrings, rings and ornaments, all kinds of gold jewelry, ▼▼ Heb “all gold utensils.”
and everyone came who waved ▼ a wave offering of gold to the Lord. 23 Everyone who had ▼
▼ The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”
blue, purple, or ▼▼ The conjunction in this verse is translated “or” because the sentence does not intend to say that each person had all these things. They brought what they had.
scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ▼ brought them. ▼▼ Here “them” has been supplied.
24Everyone making an offering of silver or bronze brought it as ▼▼ This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be rendered as the direct object, but that would seem to repeat without much difference what had just been said.
an offering to the Lord, and everyone who had acacia wood ▼▼ U. Cassuto notes that the expression “with whom was found” does not rule out the idea that these folks went out and cut down acacia trees (Exodus, 458). It is unlikely that they had much wood in their tents.
for any work of the service brought it. ▼▼ Here “it” has been supplied.
25Every woman who was skilled ▼▼ Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen, 26and all the women whose heart stirred them to action and who were skilled ▼▼ The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
spun goats’ hair. 27 The leaders brought onyx stones and other gems to be mounted ▼
▼ Heb “and stones of the filling.”
for the ephod and the breastpiece, 28and spices and olive oil for the light, for the anointing oil, and for the fragrant incense. 29 The Israelites brought a freewill offering to the Lord, every man and woman whose heart was willing to bring materials for all the work that the Lord through ▼
▼ Heb “by the hand of.”
Moses had commanded them ▼▼ Here “them” has been supplied.
to do. 30 Moses said to the Israelites, “See, the Lord has chosen ▼
▼ Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3–4.
Bezalel son of Uri, the son of Hur, of the tribe of Judah. 31He has filled him with the Spirit of God – with skill, with understanding, with knowledge, and in all kinds of work, 32to design artistic designs, to work in gold, in silver, and in bronze, 33and in cutting stones for their setting, ▼▼ Heb “to set.”
and in cutting wood, to do work in every artistic craft. ▼▼ Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.
34And he has put it in his heart ▼▼ The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.
to teach, he and Oholiab son of Ahisamach, of the tribe of Dan. 35He has filled them with skill ▼▼ The expression “wisdom of heart,” or “wisdom in heart,” means artistic skill. The decisions and plans they make are skilled. The expression forms a second accusative after the verb of filling.
to do all kinds of work ▼▼ The expression “all the work” means “all kinds of work.”
as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ▼▼ Here “They are” has been supplied.
craftsmen in all the work ▼▼ Heb “doers of all work.”
and artistic designers. ▼▼ Heb “designers of designs.”
Exodus 36
1So Bezalel and Oholiab and every skilled person ▼▼ Heb “wise of [in] heart.”
in whom the Lord has put skill ▼▼ Heb “wisdom.”
and ability ▼▼ Heb “understanding, discernment.”
to know how ▼▼ The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.
to do all the work for the service ▼▼ This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”
of the sanctuary are to do the work ▼▼ The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.
according to all that the Lord has commanded.” 2 Moses summoned ▼
▼ The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
Bezalel and Oholiab and every skilled person in whom ▼▼ Here there is a slight change: “in whose heart Yahweh had put skill.”
the Lord had put skill – everyone whose heart stirred him ▼▼ Or “whose heart was willing.”
to volunteer ▼▼ The verb means more than “approach” or “draw near”; קָרַב (qarav) is the word used for drawing near the altar as in bringing an offering. Here they offer themselves, their talents and their time.
to do the work, 3and they received from Moses all the offerings the Israelites had brought to do ▼▼ In the Hebrew text the infinitive “to do it” comes after “sanctuary”; it makes a smoother rendering in English to move it forward, rather than reading “brought for the work.”
the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ▼▼ Heb “in the morning, in the morning.”
4So all the skilled people who were doing all the work on the sanctuary came from the work ▼▼ Heb “a man, a man from his work”; or “each one from his work.”
they were doing 5and told Moses, “The people are bringing much more than ▼▼ The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lehavi’) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed.
is needed for the completion ▼▼ Heb “for the service” (so KJV, ASV).
of the work which the Lord commanded us to do!” ▼▼ The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.
6 Moses instructed them to take ▼
▼ The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).
his message ▼▼ Heb “voice.”
throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ▼▼ The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
7Now the materials were more than enough ▼▼ This part of the sentence comes from the final verb, the Hiphil infinitive – leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).
for them to do all the work. ▼▼ Heb “for all the work, to do it.”
▼▼ This lengthy section (35:1–36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the Lord’s work.
The Building of the Tabernacle
8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 9The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 10He joined ▼▼ The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”
five of the curtains to one another, and the other ▼▼ The words “the other” have been supplied.
five curtains he joined to one another. 11He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 12He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another. 13He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. ▼▼ Heb “one.”
14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. ▼
▼ Heb “eleven curtains he made them.”
15The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 16He joined five curtains by themselves and six curtains by themselves. 17He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 18He made fifty bronze clasps to join the tent together so that it might be a unit. ▼▼ The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”
19He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. ▼ 20 He made the frames ▼
▼ There is debate whether the word הַקְּרָשִׁים (haqqerashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
for the tabernacle of acacia wood ▼▼ “Wood” is an adverbial accusative.
as uprights. ▼▼ The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
21The length of each ▼▼ Heb “the frame.”
frame was fifteen feet, the width of each ▼▼ Heb “the one.”
frame was two and a quarter feet, 22with ▼▼ Heb “two hands to the one frame.”
two projections per frame parallel one to another. ▼▼ Heb “joined one to one.”
He made all the frames of the tabernacle in this way. 23So he made frames for the tabernacle: twenty frames for the south side. 24He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise ▼▼ The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
two bases under the next frame for its two projections, 25and for the second side of the tabernacle, the north side, he made twenty frames 26and their forty silver bases, two bases under the first frame and two bases under the next ▼▼ Heb “under the one frame” again.
frame. 27And for the back of the tabernacle on the west he made six frames. 28He made two frames for the corners of the tabernacle on the back. 29At the two corners ▼▼ This is the last phrase of the verse, moved forward for clarity.
they were doubled at the lower end and ▼▼ This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
finished together at the top in one ring. So he did for both. 30So there were eight frames and their silver bases, sixteen bases, two bases under each frame. 31 He made bars of acacia wood, five for the frames on one side of the tabernacle 32and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 33He made the middle bar to reach from end to end in the center of the frames. 34He overlaid the frames with gold and made their rings of gold to provide places ▼
▼ Literally “houses”; i.e., places to hold the bars.
for the bars, and he overlaid the bars with gold. 35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ▼
▼ The verb is simply “he made” but as in Exod 26:31 it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.
it with cherubim, the work of an artistic designer. 36He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, ▼▼ Heb “and their hooks gold.”
and he cast for them four silver bases. 37 He made a hanging for the entrance of the tent of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer, 38and its five posts and their hooks. He overlaid their tops ▼
▼ The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).
and their bands with gold, but their five bases were bronze. ▼▼ For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022–23.
Exodus 37
The Making of the Ark
1Bezalel made the ark of acacia wood; its length was three feet nine inches, its width two feet three inches, and its height two feet three inches. 2He overlaid it with pure gold, inside and out, and he made a surrounding border ▼▼ Or “molding.”
of gold for it. 3He cast four gold rings for it that he put ▼▼ “that he put” has been supplied.
on its four feet, with ▼▼ This is taken as a circumstantial clause; the clause begins with the conjunction vav.
two rings on one side and two rings on the other side. 4He made poles of acacia wood, overlaid them with gold, 5and put the poles into the rings on the sides of the ark in order to carry the ark. 6 He made ▼
▼ Heb “and he made.”
an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 7He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 8one cherub on one end ▼▼ Heb “from/at [the] end, from this.”
and one cherub on the other end. ▼▼ The repetition of the expression indicates it has the distributive sense.
He made the cherubim from the atonement lid on its two ends. 9The cherubim were spreading their wings ▼▼ The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
upward, overshadowing the atonement lid with their wings. The cherubim ▼▼ “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
faced each other, ▼▼ Heb “and their faces a man to his brother.”
looking toward the atonement lid. ▼▼ Heb “to the atonement lid were the faces of the cherubim.”
The Making of the Table
10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 11He overlaid it with pure gold, and he made a surrounding border of gold for it. 12He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 13He cast four gold rings for it and attached the rings at the four corners where its four legs were. 14The rings were close to the frame to provide places for the poles to carry the table. 15He made the poles of acacia wood and overlaid them with gold, to carry the table. 16He made the vessels which were on the table out of pure gold, its ▼▼ The suffixes on these could also indicate the indirect object (see Exod 25:29).
plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings. The Making of the Lampstand
17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. ▼▼ Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
18Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 19Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next ▼▼ Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
branch, and the same ▼▼ Heb “thus for six branches….”
for the six branches that were extending from the lampstand. 20On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 21with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. ▼▼ As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.
22Their buds and their branches were of one piece; ▼▼ Heb “were from it.”
all of it was one hammered piece of pure gold. 23He made its seven lamps, its trimmers, and its trays of pure gold. 24He made the lampstand ▼▼ Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
and all its accessories with seventy-five pounds of pure gold. The Making of the Altar of Incense
25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. ▼▼ Heb “from it were its horns,” meaning that they were made from the same piece.
26He overlaid it with pure gold – its top, ▼▼ Heb “roof.”
its four walls, ▼▼ Heb “its walls around.”
and its horns – and he made a surrounding border of gold for it. ▼▼ Heb “and he made for it border gold around.”
27He also made ▼▼ Heb “and he made.”
two gold rings for it under its border, on its two sides, on opposite sides, ▼▼ Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
as places ▼▼ Heb “for houses.”
for poles to carry it with. 28He made the poles of acacia wood and overlaid them with gold. 29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
Exodus 38
The Making of the Altar for the Burnt Offering
1He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 2He made its horns on its four corners; its horns were part of it, ▼▼ Heb “its horns were from it,” meaning from the same piece.
and he overlaid it with bronze. 3He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 4He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 5He cast four rings for the four corners of the bronze grating, to provide places for the poles. 6He made the poles of acacia wood and overlaid them with bronze. 7He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar ▼▼ Heb “it”; the referent (the altar) has been specified in the translation for clarity.
hollow, out of boards. 8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served ▼
▼ The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
at the entrance of the tent of meeting. The Construction of the Courtyard
9 He made the courtyard. For the south side ▼▼ Heb “south side southward.”
the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 10with ▼▼ While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10–12, as well as v. 12 of this passage.
their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 11For the north side the hangings were ▼▼ Here the phrase “the hangings were” has been supplied.
one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 12For the west side there were ▼▼ The phrase “there were” has been supplied.
hangings seventy-five feet long, with ▼▼ The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 13For the east side, toward the sunrise, it was seventy-five feet wide, ▼▼ The text simply says “seventy-five feet.”
14with hangings on one side ▼ of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 15and for the second side of the gate of the courtyard, just like the other, ▼ the hangings were twenty-two and a half feet long, with their three posts and their three bases. 16All the hangings around the courtyard were of fine twisted linen. 17The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. ▼▼ Heb “they were banded with silver.”
18The curtain ▼▼ This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 19with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 20All the tent pegs of the tabernacle and of the courtyard all around were bronze. The Materials of the Construction
21 This is the inventory ▼▼ The Hebrew word is פְּקוּדֵי (pequde), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
of the tabernacle, the tabernacle of the testimony, which was counted ▼▼ The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
by the order ▼▼ Heb “at/by the mouth of.”
of Moses, being the work ▼▼ The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
of the Levites under the direction ▼▼ Heb “by the hand of.”
of Ithamar, son of Aaron the priest. 22Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 23and with him was Oholiab son of Ahisamach, of the tribe of Dan, an artisan, a designer, and an embroiderer in blue, purple, and scarlet yarn and fine linen. 24 All the gold that was used for the work, in all the work of the sanctuary ▼
▼ These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
(namely, ▼▼ Heb “and it was.”
the gold of the wave offering) was twenty-nine talents and 730 shekels, ▼▼ There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
according to the sanctuary shekel. 25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, ▼ according to the sanctuary shekel, 26one beka per person, that is, a half shekel, ▼
▼ The weight would be about half an ounce.
according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, ▼▼ Heb “upward.”
603,550 in all. ▼▼ The phrase “in all” has been supplied.
27The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 28From the remaining 1,775 shekels ▼▼ Here the word “shekels” is understood; about 45 pounds.
he made hooks for the posts, overlaid their tops, and made bands for them. 29 The bronze of the wave offering was seventy talents and 2,400 shekels. ▼
▼ The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
30With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 31the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. ▼▼ The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
Exodus 39
The Making of the Priestly Garments
1From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ▼▼ This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
The Ephod
2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 3They hammered the gold into thin sheets and cut it into narrow strips to weave ▼▼ The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.
them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 4They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 5The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ▼▼ Heb “from it” or the same.
of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses. 6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ▼
▼ Or “as seals are engraved.”
with the names of the sons of Israel. ▼▼ The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
7He put ▼▼ Or “attached.”
them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses. The Breastpiece of Decision
8 He made the breastpiece, the work of an artistic designer, in the same fashion as the ephod, of gold, blue, purple, and scarlet, and fine twisted linen. 9It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 10They set on it ▼▼ That is, they set in mountings.
four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 11and the second row, a turquoise, a sapphire, and an emerald; 12and the third row, a jacinth, an agate, and an amethyst; 13and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 14The stones were for the names of the sons of Israel, twelve, corresponding to the number of ▼▼ The phrase “the number of” has been supplied.
their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal. 15 They made for the breastpiece braided chains like cords of pure gold, 16and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper ▼
▼ Here “upper” has been supplied.
two ends of the breastpiece. 17They attached the two gold chains to the two rings at the ends of the breastpiece; 18the other ▼▼ Here “other” has been supplied.
two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 19They made two rings of gold and put them on the other ▼▼ Here “other” has been supplied.
two ends of the breastpiece on its edge, which is on the inner side of the ephod. ▼▼ Heb “homeward side.”
20They made two more ▼▼ Here “more” has been supplied.
gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 21They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses. The Other Garments
22 He made the robe of the ephod completely blue, the work of a weaver. 23There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 24They made pomegranates of blue, purple, and scarlet yarn and twisted linen ▼▼ The word is simply “twined” or “twisted.” It may refer to the twisted linen that so frequently is found in these lists; or, it may refer to the yarn twisted. The LXX reads “fine twined linen.” This is not found in the text of Exod 28:33, except in Smr and LXX.
around the hem of the robe. 25They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 26There was ▼▼ The words “there was” are supplied in the translation for stylistic reasons.
a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, ▼▼ The infinitive “to minister” is present; “to be used” is supplied from the context.
just as the Lord had commanded Moses. 27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 28and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 29The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 30They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 31They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.
Moses Inspects the Sanctuary
32 ▼▼ The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so. 33They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases; 34and the coverings of ram skins dyed red, the covering of fine leather, ▼ and the protecting ▼▼ Or “shielding” (NIV); NASB “the screening veil.”
curtain; 35the ark of the testimony and its poles, and the atonement lid; 36the table, all its utensils, and the Bread of the Presence; 37the pure ▼▼ Possibly meaning “pure gold lampstand.”
lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light; 38and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent; 39the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal; 40the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings ▼▼ Heb “utensils, vessels.”
for the service of the tabernacle, for the tent of meeting; 41the woven garments for serving ▼▼ The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests. 42 The Israelites did all the work according to all that the Lord had commanded Moses. 43Moses inspected ▼
▼ Or “examined” (NASB, TEV); NCV “looked closely at.”
all the work – and ▼▼ The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”
they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. ▼▼ The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
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