36:2 Moses summoned 14 Bezalel and Oholiab and every skilled person in whom 15 the Lord had put skill – everyone whose heart stirred him 16 to volunteer 17 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 18 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 19 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 20 they were doing
13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, 21 and the authorities that exist have been instituted by God.
110:3 Your people willingly follow you 22 when you go into battle. 23
On the holy hills 24 at sunrise 25 the dew of your youth 26 belongs to you. 27
1 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
2 tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.
3 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.
4 tn The expression “all the work” means “all kinds of work.”
5 tn Here “They are” has been supplied.
6 tn Heb “doers of all work.”
7 tn Heb “designers of designs.”
8 tn Heb “wise of [in] heart.”
9 tn Heb “wisdom.”
10 tn Heb “understanding, discernment.”
11 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.
12 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.”
13 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.
14 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
15 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
16 tn Or “whose heart was willing.”
17 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.
18 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.”
19 tn Heb “in the morning, in the morning.”
20 tn Heb “a man, a man from his work”; or “each one from his work.”
21 tn Grk “by God.”
22 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
23 tn Heb “in the day of your power.”
24 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew
25 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
26 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
27 tn Heb “to you [is].”