Exodus 25:2

25:2 “Tell the Israelites to take ¹  an offering ²  for me; from every person motivated by a willing ³  heart you ⁴  are to receive my offering.

Exodus 35:5

35:5 ‘Take ⁵  an offering for the Lord. Let everyone who has a willing heart ⁶  bring ⁷  an offering to the Lord: ⁸  gold, silver, bronze,

Exodus 25:3

25:3 This is the offering you ⁹  are to accept from them: gold, silver, bronze,

Exodus 29:28

29:28 It is to belong to Aaron and to his sons from the Israelites, by a perpetual ordinance, for it is a contribution. It is to be a contribution from the Israelites from their peace offerings, their contribution to the Lord.

Exodus 30:14

30:14 Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord.

Exodus 35:24

35:24 Everyone making an offering of silver or bronze brought it as ¹⁰  an offering to the Lord, and everyone who had acacia wood ¹¹  for any work of the service brought it. ¹² 

Exodus 29:27

29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, ¹³  which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons.

Exodus 30:13

30:13 Everyone who crosses over to those who are numbered ¹⁴  is to pay this: a half shekel ¹⁵  according to the shekel of the sanctuary ¹⁶  (a shekel weighs twenty gerahs). The half shekel is to be an offering ¹⁷  to the Lord.

Exodus 30:15

30:15 The rich are not to increase it, ¹⁸  and the poor are not to pay less than the half shekel when giving ¹⁹  the offering of the Lord, to make atonement ²⁰  for your lives.

Exodus 36:6

36:6 Moses instructed them to take ²¹  his message ²²  throughout the camp, saying, “Let no man or woman do any more work for the offering for the sanctuary.” So the people were restrained from bringing any more. ²³ 

Exodus 35:21

35:21 Everyone ²⁴  whose heart stirred him to action ²⁵  and everyone whose spirit was willing ²⁶  came and brought the offering for the Lord for the work of the tent of meeting, for all its service, and for the holy garments. ²⁷ 

Exodus 36:3

36:3 and they received from Moses all the offerings the Israelites had brought to do ²⁸  the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. ²⁹ 

[25:2]  ¹ tn The verb is וְיִקְחוּ (vÿyiqkhu), the Qal imperfect or jussive with vav; after the imperative “speak” this verb indicates the purpose or result: “speak…that they may take” and continues with the force of a command.

[25:2]  ² tn The “offering” (תְּרוּמָה, tÿrumah) is perhaps better understood as a contribution since it was a freewill offering. There is some question about the etymology of the word. The traditional meaning of “heave-offering” derives from the idea of “elevation,” a root meaning “to be high” lying behind the word. B. Jacob says it is something sorted out of a mass of material and designated for a higher purpose (Exodus, 765). S. R. Driver (Exodus, 263) corrects the idea of “heave-offering” by relating the root to the Hiphil form of that root, herim, “to lift” or “take off.” He suggests the noun means “what is taken off” from a larger mass and so designated for sacred purposes. The LXX has “something taken off.”

[25:2]  ³ tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). The verb is used of volunteering for military campaigns (Judg 5:2, 9) and the willing offerings for both the first and second temples (see 1 Chr 29:5, 6, 9, 14, 17).

[25:2]  ⁴ tn The pronoun is plural.

[35:5]  ⁵ tn Heb “from with you.”

[35:5]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[25:3]  ⁹ tn The pronoun is plural.

[35:24]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Here “it” has been supplied.

[29:27]  ¹⁷ sn These are the two special priestly offerings: the wave offering (from the verb “to wave”) and the “presentation offering” (older English: heave offering; from a verb “to be high,” in Hiphil meaning “to lift up,” an item separated from the offering, a contribution). The two are then clarified with two corresponding relative clauses containing two Hophals: “which was waved and which was presented.” In making sacrifices, the breast and the thigh belong to the priests.

[30:13]  ²¹ sn Each man was to pass in front of the counting officer and join those already counted on the other side.

[30:13]  ²² sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).

[30:13]  ²³ sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more – a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).

[30:13]  ²⁴ tn Or “contribution” (תְּרוּמָה, tÿrumah).

[30:15]  ²⁵ tn Or “pay more.”

[30:15]  ²⁶ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ²⁷ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[36:6]  ²⁹ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

[36:6]  ³⁰ tn Heb “voice.”

[36:6]  ³¹ tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

[35:21]  ³³ tn Heb “man.”

[35:21]  ³⁴ tn The verb means “lift up, bear, carry.” Here the subject is “heart” or will, and so the expression describes one moved within to act.

[35:21]  ³⁵ tn Heb “his spirit made him willing.” The verb is used in Scripture for the freewill offering that people brought (Lev 7).

[35:21]  ³⁶ tn Literally “the garments of holiness,” the genitive is the attributive genitive, marking out what type of garments these were.

[36:3]  ³⁷ 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]  ³⁸ tn Heb “in the morning, in the morning.”