Keluaran 6:20

6:20 Amram married ¹  his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)

Keluaran 26:31

26:31 “You are to make a special curtain ²  of blue, purple, and scarlet yarn and fine twisted linen; it is to be made ³  with cherubim, the work of an artistic designer.

Keluaran 26:36

26:36 “You are to make a hanging ⁴  for the entrance of the tent of blue, purple, and scarlet yarn and fine twined linen, the work of an embroiderer. ⁵ 

Keluaran 28:8

28:8 The artistically woven waistband ⁶  of the ephod that is on it is to be like it, of one piece with the ephod, ⁷  of gold, blue, purple, scarlet, and fine twisted linen.

Keluaran 28:33

28:33 You are to make pomegranates ⁸  of blue, purple, and scarlet all around its hem ⁹  and bells of gold between them all around.

Keluaran 29:12

29:12 and take some of the blood of the bull and put it on the horns of the altar ¹⁰  with your finger; all the rest of ¹¹  the blood you are to pour out at the base of the altar.

Keluaran 35:23

35:23 Everyone who had ¹²  blue, purple, or ¹³  scarlet yarn, fine linen, goats’ hair, ram skins dyed red, or fine leather ¹⁴  brought them. ¹⁵ 

Keluaran 35:25

35:25 Every woman who was skilled ¹⁶  spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen,

Keluaran 36:35

36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made ¹⁷  it with cherubim, the work of an artistic designer.

Keluaran 36:37

36:37 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,

Keluaran 38:23

38:23 and 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.

Keluaran 39:3

39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ¹⁸  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer.

Keluaran 39:5

39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ¹⁹  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

Keluaran 39:8

The Breastpiece of Decision

39:8 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.

Keluaran 39:24

39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen ²⁰  around the hem of the robe.

[6:20]  ¹ tn Heb “took for a wife” (also in vv. 23, 25).

[26:31]  ² tn Although translated “curtain” (traditionally “veil,” so ASV, NAB, NASB) this is a different word from the one used earlier of the tent curtains, so “special curtain” is used. The word פָרֹכֶת (farokhet) seems to be connected with a verb that means “to shut off” and was used with a shrine. This curtain would form a barrier in the approach to God (see S. R. Driver, Exodus, 289).

[26:31]  ³ tn The verb is the third masculine singular form, but no subject is expressed. It could be translated “one will make” or as a passive. The verb means “to make,” but probably has the sense of embroidering both here and in v. 1.

[26:36]  ⁴ sn This was another curtain, serving as a screen in the entrance way. Since it was far away from the special curtain screening the Most Holy Place, it was less elaborate. It was not the work of the master designer, but of the “embroiderer,” and it did not have the cherubim on it.

[26:36]  ⁵ tn The word רֹקֵם (roqem) refers to someone who made cloth with colors. It is not certain, however, whether the colors were woven into the fabric on the loom or applied with a needle; so “embroiderer” should be understood as an approximation (cf. HALOT 1290-91 s.v. רקם).

[28:8]  ⁶ tn This is the rendering of the word חֵשֶׁב (kheshev), cognate to the word translated “designer” in v. 6. Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus, 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.

[28:8]  ⁷ tn Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.

[28:33]  ⁸ sn This must mean round balls of yarn that looked like pomegranates. The fruit was very common in the land, but there is no indication of the reason for its choice here. Pomegranates are found in decorative schemes in Ugarit, probably as signs of fertility. It may be that here they represent the blessing of God on Israel in the land. The bells that are between them possibly have the intent of drawing God’s attention as the priest moves and the bells jingle (anthropomorphic, to be sure), or that the people would know that the priest was still alive and moving inside. Some have suggested that the pomegranate may have recalled the forbidden fruit eaten in the garden (the gems already have referred to the garden), the reason for the priest entering for atonement, and the bells would divert the eye (of God) to remind him of the need. This is possible but far from supportable, since nothing is said of the reason, nor is the fruit in the garden identified.

[28:33]  ⁹ tn The text repeats the idea: “you will make for its hem…all around its hem.”

[29:12]  ¹⁰ sn This act seems to have signified the efficacious nature of the blood, since the horns represented power. This is part of the ritual of the sin offering for laity, because before the priests become priests they are treated as laity. The offering is better described as a purification offering rather than a sin offering, because it was offered, according to Leviticus, for both sins and impurities. Moreover, it was offered primarily to purify the sanctuary so that the once-defiled or sinful person could enter (see J. Milgrom, Leviticus [AB]).

[29:12]  ¹¹ tn The phrase “rest of” has been supplied in the translation for clarification.

[35:23]  ¹² tn The text uses a relative clause with a resumptive pronoun for this: “who was found with him,” meaning “with whom was found.”

[35:23]  ¹³ tn 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.

[35:23]  ¹⁴ tn See the note on this phrase in Exod 25:5.

[35:23]  ¹⁵ tn Here “them” has been supplied.

[35:25]  ¹⁶ tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.

[36:35]  ¹⁷ tn 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.

[39:3]  ¹⁸ tn 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.

[39:5]  ¹⁹ tn Heb “from it” or the same.

[39:24]  ²⁰ tn 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.