Exodus 36:1-5

36:1 So Bezalel and Oholiab and every skilled person ¹  in whom the Lord has put skill ²  and ability ³  to know how ⁴  to do all the work for the service ⁵  of the sanctuary are to do the work ⁶  according to all that the Lord has commanded.”

36:2 Moses summoned ⁷  Bezalel and Oholiab and every skilled person in whom ⁸  the Lord had put skill – everyone whose heart stirred him ⁹  to volunteer ¹⁰  to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do ¹¹  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ¹²  36:4 So all the skilled people who were doing all the work on the sanctuary came from the work ¹³  they were doing 36:5 and told Moses, “The people are bringing much more than ¹⁴  is needed for the completion ¹⁵  of the work which the Lord commanded us to do!” ¹⁶ 

Leviticus 4:6

4:6 The priest must dip his finger in the blood and sprinkle ¹⁷  some of it ¹⁸  seven times before the Lord toward ¹⁹  the front of the veil-canopy ²⁰  of the sanctuary.

[36:1]  ¹ tn Heb “wise of [in] heart.”

[36:1]  ² tn Heb “wisdom.”

[36:1]  ³ tn Heb “understanding, discernment.”

[36:1]  ⁴ tn 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.

[36:1]  ⁵ tn 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.”

[36:1]  ⁶ tn 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.

[36:2]  ⁷ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ⁸ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ⁹ tn Or “whose heart was willing.”

[36:2]  ¹⁰ sn 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.

[36:3]  ¹³ tn 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.”

[36:3]  ¹⁴ tn Heb “in the morning, in the morning.”

[36:4]  ¹⁹ tn Heb “a man, a man from his work”; or “each one from his work.”

[36:5]  ²⁵ tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lÿhavi’) 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.

[36:5]  ²⁶ tn Heb “for the service” (so KJV, ASV).

[36:5]  ²⁷ tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

[4:6]  ³¹ tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter.” Contrast the different Hebrew verb meaning “splash” in Lev 1:5 (זָרָק, zaraq).

[4:6]  ³² tn Heb “of the blood.” The relative pronoun (“it”) has been used in the translation here for stylistic reasons.

[4:6]  ³³ tn The particle here translated “toward” usually serves as a direct object indicator or a preposition meaning “with.” With the verb of motion it probably means “toward,” “in the direction of” (J. Milgrom, Leviticus [AB], 1:234; J. E. Hartley, Leviticus [WBC], 60); cf. NAB, CEV.

[4:6]  ³⁴ tn The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” (e.g., ASV, NAB, NASB) or “curtain” (e.g., NIV, NRSV), but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place (see R. E. Averbeck, NIDOTTE 3:687-89).