Keluaran 38:6

38:6 He made the poles of acacia wood and overlaid them with bronze.

Keluaran 37:28

37:28 He made the poles of acacia wood and overlaid them with gold.

Keluaran 37:4

37:4 He made poles of acacia wood, overlaid them with gold,

Keluaran 25:13

25:13 You are to make poles of acacia wood, overlay them with gold,

Keluaran 30:5

30:5 You are to make the poles of acacia wood and overlay them with gold.

Keluaran 27:6

27:6 You are to make poles for the altar, poles of acacia wood, and you are to overlay them with bronze.

Keluaran 26:15

26:15 “You are to make the frames ¹  for the tabernacle out of ²  acacia wood as uprights. ³ 

Keluaran 26:26

26:26 “You are to make bars of acacia wood, five for the frames on one side of the tabernacle,

Keluaran 37:15

37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table.

Keluaran 25:28

25:28 You are to make the poles of acacia wood and overlay them with gold, so that the table may be carried with them. ⁴ 

Keluaran 36:31

36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle

Keluaran 25:5

25:5 ram skins dyed red, ⁵  fine leather, ⁶  acacia ⁷  wood,

Keluaran 35:7

35:7 ram skins dyed red, fine leather, ⁸  acacia wood,

Keluaran 30:1

The Altar of Incense

30:1 ⁹ “You are to make an altar for burning incense; ¹⁰  you are to make it of ¹¹  acacia wood. ¹² 

Keluaran 31:5

31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship.

Keluaran 36:20

36:20 He made the frames ¹³  for the tabernacle of acacia wood ¹⁴  as uprights. ¹⁵ 

Keluaran 25:23

The Table for the Bread of the Presence

25:23 ¹⁶ “You are to make a table of acacia wood; its length is to be three feet, its width one foot six inches, and its height two feet three inches.

Keluaran 35:33

35:33 and in cutting stones for their setting, ¹⁷  and in cutting wood, to do work in every artistic craft. ¹⁸ 

Keluaran 25:10

The Ark of the Covenant

25:10 ¹⁹ “They are to make an ark ²⁰  of acacia wood – its length is to be three feet nine inches, its width two feet three inches, and its height two feet three inches. ²¹ 

Keluaran 37:10

The Making of the Table

37:10 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.

Keluaran 37:1

The Making of the Ark

37:1 Bezalel 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.

Keluaran 30:24

30:24 and twelve and a half pounds of cassia, all weighed ²²  according to the sanctuary shekel, and four quarts ²³  of olive oil.

Keluaran 37:25

The Making of the Altar of Incense

37:25 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. ²⁴ 

Keluaran 26:32

26:32 You are to hang it ²⁵  with gold hooks ²⁶  on four posts of acacia wood overlaid with gold, set in ²⁷  four silver bases.

Keluaran 26:37--27:1

26:37 You are to make for the hanging five posts of acacia wood and overlay them with gold, and their hooks will be ²⁸  gold, and you are to cast five bronze bases for them. ²⁹ 

The Altar

27:1 “You are to make the ³⁰  altar of acacia wood, seven feet six inches long, ³¹  and seven feet six inches wide; the altar is to be square, ³²  and its height is to be ³³  four feet six inches.

Keluaran 36:36

36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, ³⁴  and he cast for them four silver bases.

Keluaran 38:1

The Making of the Altar for the Burnt Offering

38:1 He 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.

Keluaran 30:23

30:23 “Take ³⁵  choice spices: ³⁶  twelve and a half pounds ³⁷  of free-flowing myrrh, ³⁸  half that – about six and a quarter pounds – of sweet-smelling cinnamon, six and a quarter pounds of sweet-smelling cane,

Keluaran 35:24

35:24 Everyone making an offering of silver or bronze brought it as ³⁹  an offering to the Lord, and everyone who had acacia wood ⁴⁰  for any work of the service brought it. ⁴¹ 

Keluaran 15:25

15:25 He cried out to the Lord, and the Lord showed him ⁴²  a tree. ⁴³  When Moses ⁴⁴  threw it into the water, the water became safe to drink. There the Lord ⁴⁵  made for them ⁴⁶  a binding ordinance, ⁴⁷  and there he tested ⁴⁸  them.

Keluaran 7:19

7:19 Then the Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over Egypt’s waters – over their rivers, over their canals, ⁴⁹  over their ponds, and over all their reservoirs ⁵⁰  – so that it becomes ⁵¹  blood.’ There will be blood everywhere in ⁵²  the land of Egypt, even in wooden and stone containers.”

Keluaran 35:12-13

35:12 the ark, with its poles, the atonement lid, and the special curtain that conceals it; 35:13 the table with its poles and all its vessels, and the Bread of the Presence;

Keluaran 39:35

39:35 the ark of the testimony and its poles, and the atonement lid;

Keluaran 27:7

27:7 The poles are to be put ⁵³  into the rings so that the poles will be on two sides of the altar when carrying it. ⁵⁴ 

Keluaran 36:34

36:34 He overlaid the frames with gold and made their rings of gold to provide places ⁵⁵  for the bars, and he overlaid the bars with gold.

Keluaran 25:15

25:15 The poles must remain in the rings of the ark; they must not be removed from it.

Keluaran 37:14

37:14 The rings were close to the frame to provide places for the poles to carry the table.

Keluaran 38:5

38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles.

Keluaran 26:29

26:29 You are to overlay the frames with gold and make their rings of gold to provide places for the bars, and you are to overlay the bars with gold.

Keluaran 25:14

25:14 and put the poles into the rings at the sides of the ark in order to carry the ark with them.

Keluaran 25:27

25:27 The rings are to be close to the frame to provide places ⁵⁶  for the poles to carry the table.

Keluaran 35:11

35:11 the tabernacle with ⁵⁷  its tent, its covering, its clasps, its frames, its crossbars, its posts, and its bases;

Keluaran 35:16

35:16 the 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;

Keluaran 39:39

39:39 the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal;

Keluaran 36:33

36:33 He made the middle bar to reach from end to end in the center of the frames.

Keluaran 37:5

37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.

Keluaran 40:18

40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts.

Keluaran 26:27-28

26:27 and five bars for the frames on the second side of the tabernacle, and five bars for the frames on the back of the tabernacle on the west. 26:28 The middle bar in the center of the frames will reach from end to end. ⁵⁸ 

Keluaran 35:15

35:15 and 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;

Keluaran 36:32

36:32 and 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.

Keluaran 30:4

30:4 You are to make two gold rings for it under its border, on its two flanks; you are to make them on its two sides. ⁵⁹  The rings ⁶⁰  will be places ⁶¹  for poles to carry it with.

Keluaran 37:27

37:27 He also made ⁶²  two gold rings for it under its border, on its two sides, on opposite sides, ⁶³  as places ⁶⁴  for poles to carry it with.

Keluaran 38:7

38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar ⁶⁵  hollow, out of boards.

Keluaran 40:20

40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark.

Keluaran 39:33

39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases;

Keluaran 35:10

35:10 Every skilled person ⁶⁶  among you is to come and make all that the Lord has commanded:

Keluaran 21:20

21:20 “If a man strikes his male servant or his female servant with a staff so that he or she ⁶⁷  dies as a result of the blow, ⁶⁸  he will surely be punished. ⁶⁹ 

Keluaran 10:15

10:15 They covered ⁷⁰  the surface ⁷¹  of all the ground, so that the ground became dark with them, ⁷²  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

Keluaran 30:22

Oil and Incense

30:22 ⁷³ The Lord spoke to Moses: ⁷⁴ 

Keluaran 25:1

The Materials for the Sanctuary

25:1 ⁷⁵ The Lord spoke to Moses:

Keluaran 25:26

25:26 You are to make four rings of gold for it and attach ⁷⁶  the rings at the four corners where its four legs are. ⁷⁷ 

Keluaran 26:17

26:17 with two projections ⁷⁸  per frame parallel one to another. ⁷⁹  You are to make all the frames of the tabernacle in this way.

Keluaran 27:2

27:2 You are to make its four horns ⁸⁰  on its four corners; its horns will be part of it, ⁸¹  and you are to overlay it with bronze.

Keluaran 27:4

27:4 You are to make a grating ⁸²  for it, a network of bronze, and you are to make on the network four bronze rings on its four corners.

Keluaran 37:13

37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were.

Keluaran 38:2

38:2 He made its horns on its four corners; its horns were part of it, ⁸³  and he overlaid it with bronze.

Keluaran 25:12

25:12 You are to cast four gold rings for it and put them on its four feet, with two rings on one side and two rings on the other side.

Keluaran 30:2

30:2 Its length is to be a foot and a half ⁸⁴  and its width a foot and a half; it will be square. Its height is to be three feet, ⁸⁵  with its horns of one piece with it. ⁸⁶ 

Keluaran 37:3

37:3 He cast four gold rings for it that he put ⁸⁷  on its four feet, with ⁸⁸  two rings on one side and two rings on the other side.

Keluaran 35:5

35:5 ‘Take ⁸⁹  an offering for the Lord. Let everyone who has a willing heart ⁹⁰  bring ⁹¹  an offering to the Lord: ⁹²  gold, silver, bronze,

Keluaran 35:35

35:35 He has filled them with skill ⁹³  to do all kinds of work ⁹⁴  as craftsmen, as designers, as embroiderers in blue, purple, and scarlet yarn and in fine linen, and as weavers. They are ⁹⁵  craftsmen in all the work ⁹⁶  and artistic designers. ⁹⁷ 

[26:15]  ¹ tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” (KJV, ASV, NAB, NASB) or “frames” (NIV, NCV, NRSV, TEV) 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.

[26:15]  ² tn “Wood” is an adverbial accusative.

[26:15]  ³ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[25:28]  ⁴ tn The verb is a Niphal perfect with vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC 365 §117.i).

[25:5]  ⁵ sn W. C. Kaiser compares this to morocco leather (“Exodus,” EBC 2:453); it was skin that had all the wool removed and then was prepared as leather and dyed red. N. M. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim (מְאָדָּמִים), literally ‘made red,’ refers to the tanning or dyeing process” (Exodus [JPSTC], 157).

[25:5]  ⁶ tn The meaning of the word תְּחָשִׁים (tÿkhashim) is debated. The Arabic tuhas or duhas is a dolphin, and so some think a sea animal is meant – something like a dolphin or porpoise (cf. NASB; ASV “sealskins”; NIV “hides of sea cows”). Porpoises are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see S. R. Driver, Exodus, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”). Another suggestion connects this word to an Akkadian one that describes a precious stone that is yellow or ornge and also leather died with the color of this stone (N. M. Sarna, Exodus [JPSTC], 157-58).

[25:5]  ⁷ sn The wood of the acacia is darker and harder than oak, and so very durable.

[35:7]  ⁸ tn See the note on this phrase in Exod 25:5.

[30:1]  ⁹ sn Why this section has been held until now is a mystery. One would have expected to find it with the instructions for the other furnishings. The widespread contemporary view that it was composed later does not answer the question, it merely moves the issue to the work of an editor rather than the author. N. M. Sarna notes concerning the items in chapter 30 that “all the materials for these final items were anticipated in the list of invited donations in 25:3-6” and that they were not needed for installing Aaron and his sons (Exodus [JPSTC], 193). Verses 1-10 can be divided into three sections: the instructions for building the incense altar (1-5), its placement (6), and its proper use (7-10).

[30:1]  ¹⁰ tn The expression is מִזְבֵּחַ מִקְטַר קְטֹרֶת (mizbeakh miqtar qÿtoret), either “an altar, namely an altar of incense,” or “an altar, [for] burning incense.” The second noun is “altar of incense,” although some suggest it is an active noun meaning “burning.” If the former, then it is in apposition to the word for “altar” (which is not in construct). The last noun is “incense” or “sweet smoke.” It either qualifies the “altar of incense” or serves as the object of the active noun. B. Jacob says that in order to designate that this altar be used only for incense, the Torah prepared the second word for this passage alone. It specifies the kind of altar this is (Exodus, 828).

[30:1]  ¹¹ tn This is an adverbial accusative explaining the material used in building the altar.

[30:1]  ¹² sn See M. Haran, “The Uses of Incense in Ancient Israel Ritual,” VT 10 (1960): 113-15; N. Glueck, “Incense Altars,” Translating and Understanding the Old Testament, 325-29.

[36:20]  ¹³ tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) 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.

[36:20]  ¹⁴ tn “Wood” is an adverbial accusative.

[36:20]  ¹⁵ tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

[25:23]  ¹⁶ sn The Table of the Bread of the Presence (Tyndale’s translation, “Shewbread,” was used in KJV and influenced ASV, NAB) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides, and the practice of this is that the people must provide for constant thanks. So if the ark speaks of communion through atonement, the table speaks of dedicatory gratitude.

[35:33]  ¹⁷ tn Heb “to set.”

[35:33]  ¹⁸ tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

[25:10]  ¹⁹ sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.

[25:10]  ²⁰ tn The word “ark” has long been used by English translations to render אָרוֹן (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.

[25:10]  ²¹ tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see S. R. Driver, Exodus, 267).

[30:24]  ²² tn The words “all weighed” are added for clarity in English.

[30:24]  ²³ tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).

[37:25]  ²⁴ tn Heb “from it were its horns,” meaning that they were made from the same piece.

[26:32]  ²⁵ tn Heb “put it.”

[26:32]  ²⁶ tn This clause simply says “and their hooks gold,” but is taken as a circumstantial clause telling how the veil will be hung.

[26:32]  ²⁷ tn Heb “on four silver bases.”

[26:37]  ²⁸ tn “will be” has been supplied.

[26:37]  ²⁹ sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim – all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible – as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.

[27:1]  ³⁰ tn The article on this word identifies this as the altar, meaning the main high altar on which the sacrifices would be made.

[27:1]  ³¹ tn The dimensions are five cubits by five cubits by three cubits high.

[27:1]  ³² tn Heb “four”; this refers to four sides. S. R. Driver says this is an archaism that means there were four equal sides (Exodus, 291).

[27:1]  ³³ tn Heb “and three cubits its height.”

[36:36]  ³⁴ tn Heb “and their hooks gold.”

[30:23]  ³⁵ tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”

[30:23]  ³⁶ tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.

[30:23]  ³⁷ tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).

[30:23]  ³⁸ sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).

[35:24]  ³⁹ tn 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.

[35:24]  ⁴⁰ sn 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.

[35:24]  ⁴¹ tn Here “it” has been supplied.

[15:25]  ⁴² tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

[15:25]  sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

[15:25]  ⁴³ tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

[15:25]  sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

[15:25]  ⁴⁴ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

[15:25]  ⁴⁵ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

[15:25]  ⁴⁶ tn Heb “for him” (referring to Israel as a whole).

[15:25]  ⁴⁷ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

[15:25]  ⁴⁸ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

[15:25]  sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

[7:19]  ⁴⁹ tn Or “irrigation rivers” of the Nile.

[7:19]  ⁵⁰ sn The Hebrew term means “gathering,” i.e., wherever they gathered or collected waters, notably cisterns and reservoirs. This would naturally lead to the inclusion of both wooden and stone vessels – down to the smallest gatherings.

[7:19]  ⁵¹ tn The imperfect tense with vav (ו) after the imperative indicates the purpose or result: “in order that they [the waters] be[come] blood.”

[7:19]  ⁵² tn Or “in all.”

[27:7]  ⁵³ tn The verb is a Hophal perfect with vav consecutive: וְהוּבָא (vÿhuva’, “and it will be brought”). The particle אֶת (’et) here introduces the subject of the passive verb (see a similar use in 21:28, “and its flesh will not be eaten”).

[27:7]  ⁵⁴ tn The construction is the infinitive construct with bet (ב) preposition: “in carrying it.” Here the meaning must be that the poles are not left in the rings, but only put into the rings when they carried it.

[36:34]  ⁵⁵ tn Literally “houses”; i.e., places to hold the bars.

[25:27]  ⁵⁶ tn Heb “houses”; NAB, NASB “holders.”

[35:11]  ⁵⁷ tn 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.

[26:28]  ⁵⁸ sn These bars served as reinforcements to hold the upright frames together. The Hebrew term for these bars is also used of crossbars on gates (Judg 16:3; Neh 3:3).

[30:4]  ⁵⁹ sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second clause clarifies that the rings should be on the sides, the right and the left, as you approach the altar.

[30:4]  ⁶⁰ tn Heb “And it”; this refers to the rings collectively in their placement on the box, and so the word “rings” has been used to clarify the referent for the modern reader.

[30:4]  ⁶¹ tn Heb “for houses.”

[37:27]  ⁶² tn Heb “and he made.”

[37:27]  ⁶³ sn 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.

[37:27]  ⁶⁴ tn Heb “for houses.”

[38:7]  ⁶⁵ tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.

[35:10]  ⁶⁶ tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.

[21:20]  ⁶⁷ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

[21:20]  ⁶⁸ tn Heb “under his hand.”

[21:20]  ⁶⁹ tn Heb “will be avenged” (how is not specified).

[10:15]  ⁷⁰ tn Heb “and they covered.”

[10:15]  ⁷¹ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ⁷² tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[30:22]  ⁷³ sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.

[30:22]  ⁷⁴ tn Heb “and Yahweh spoke to Moses, saying.”

[25:1]  ⁷⁵ sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.

[25:26]  ⁷⁶ tn Heb “give.”

[25:26]  ⁷⁷ tn Heb “which [are] to four of its feet.”

[26:17]  ⁷⁸ sn Heb “hands,” the reference is probably to projections that served as stays or supports. They may have been tenons, or pegs, projecting from the bottom of the frames to hold the frames in their sockets (S. R. Driver, Exodus, 286).

[26:17]  ⁷⁹ tn Or “being joined each to the other.”

[27:2]  ⁸⁰ sn The horns of the altar were indispensable – they were the most sacred part. Blood was put on them; fugitives could cling to them, and the priests would grab the horns of the little altar when making intercessory prayer. They signified power, as horns on an animal did in the wild (and so the word was used for kings as well). The horns may also represent the sacrificial animals killed on the altar.

[27:2]  ⁸¹ sn The text, as before, uses the prepositional phrase “from it” or “part of it” to say that the horns will be part of the altar – of the same piece as the altar. They were not to be made separately and then attached, but made at the end of the boards used to build the altar (U. Cassuto, Exodus, 363).

[27:4]  ⁸² tn The noun מִכְבָּר (mikhbar) means “a grating”; it is related to the word that means a “sieve.” This formed a vertical support for the ledge, resting on the ground and supporting its outer edge (S. R. Driver, Exodus, 292).

[38:2]  ⁸³ tn Heb “its horns were from it,” meaning from the same piece.

[30:2]  ⁸⁴ tn Heb “a cubit.”

[30:2]  ⁸⁵ tn Heb “two cubits.”

[30:2]  ⁸⁶ tn Heb “its horns from it.”

[37:3]  ⁸⁷ tn “that he put” has been supplied.

[37:3]  ⁸⁸ tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.

[35:5]  ⁸⁹ tn Heb “from with you.”

[35:5]  ⁹⁰ tn “Heart” is a genitive of specification, clarifying in what way they might be “willing.” The heart refers to their will, their choices.

[35:5]  ⁹¹ tn 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.”

[35:5]  ⁹² tn 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.

[35:35]  ⁹³ tn 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.

[35:35]  ⁹⁴ tn The expression “all the work” means “all kinds of work.”

[35:35]  ⁹⁵ tn Here “They are” has been supplied.

[35:35]  ⁹⁶ tn Heb “doers of all work.”

[35:35]  ⁹⁷ tn Heb “designers of designs.”