Exodus 31:2

31:2 “See, I have chosen ¹  Bezalel son of Uri, the son of Hur, of the tribe of Judah,

Exodus 36:1-2

36:1 So Bezalel and Oholiab and every skilled person ²  in whom the Lord has put skill ³  and ability ⁴  to know how ⁵  to do all the work for the service ⁶  of the sanctuary are to do the work ⁷  according to all that the Lord has commanded.”

36:2 Moses summoned ⁸  Bezalel and Oholiab and every skilled person in whom ⁹  the Lord had put skill – everyone whose heart stirred him ¹⁰  to volunteer ¹¹  to do the work,

Exodus 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.

Exodus 38:22

38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses;

Exodus 38:2

38:2 He made its horns on its four corners; its horns were part of it, ¹²  and he overlaid it with bronze.

Exodus 1:5

1:5 All the people ¹³  who were directly descended ¹⁴  from Jacob numbered seventy. ¹⁵  But Joseph was already in Egypt, ¹⁶ 

[31:2]  ¹ tn Heb “called by name.” 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.

[36:1]  ² tn Heb “wise of [in] heart.”

[36:1]  ³ tn Heb “wisdom.”

[36:1]  ⁴ tn Heb “understanding, discernment.”

[36:1]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

[36:2]  ⁹ tn Here there is a slight change: “in whose heart Yahweh had put skill.”

[36:2]  ¹⁰ tn Or “whose heart was willing.”

[36:2]  ¹¹ 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.

[38:2]  ¹² tn Heb “its horns were from it,” meaning from the same piece.

[1:5]  ¹³ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ¹⁴ tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ¹⁵ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ¹⁶ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.