Discovery BoxExodus 29:1-46
Context29:1 1 “Now this is what 2 you are to do for them to consecrate them so that they may minister as my priests. Take a young 3 bull and two rams without blemish; 4 29:2 and 5 bread made without yeast, and perforated cakes without yeast mixed with oil, and wafers without yeast spread 6 with oil – you are to make them using 7 fine wheat flour. 29:3 You are to put them in one basket and present 8 them in the basket, along with 9 the bull and the two rams.
29:4 “You are to present 10 Aaron and his sons at the entrance of the tent of meeting. You are to wash 11 them with water 29:5 and take the garments and clothe Aaron with the tunic, 12 the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. 13 29:6 You are to put the turban on his head and put the holy diadem 14 on the turban. 29:7 You are to take the anointing oil and pour it on his head and anoint him. 15 29:8 You are to present his sons and clothe them with tunics 29:9 and wrap the sashes around Aaron and his sons 16 and put headbands on them, and so the ministry of priesthood will belong to them by a perpetual ordinance. Thus you are to consecrate 17 Aaron and his sons.
29:10 “You are to present the bull at the front of the tent of meeting, and Aaron and his sons are to put 18 their hands on the head 19 of the bull. 29:11 You are to kill the bull before the Lord at the entrance to the tent of meeting 29:12 and take some of the blood of the bull and put it on the horns of the altar 20 with your finger; all the rest of 21 the blood you are to pour out at the base of the altar. 29:13 You are to take all the fat that covers the entrails, and the lobe 22 that is above the liver, and the two kidneys and the fat that is on them, and burn them 23 on the altar. 29:14 But the meat of the bull, its skin, and its dung you are to burn up 24 outside the camp. 25 It is the purification offering. 26
29:15 “You are to take one ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:16 and you are to kill the ram and take its blood and splash it all around on the altar. 29:17 Then you are to cut the ram into pieces and wash the entrails and its legs and put them on its pieces and on its head 29:18 and burn 27 the whole ram on the altar. It is a burnt offering 28 to the Lord, a soothing aroma; it is an offering made by fire 29 to the Lord. 30
29:19 “You are to take the second ram, and Aaron and his sons are to lay their hands on the ram’s head, 29:20 and you are to kill the ram and take some of its blood and put it on the tip of the right ear of Aaron, on the tip of the right ear of his sons, on the thumb of their right hand, and on the big toe of their right foot, 31 and then splash the blood all around on the altar. 29:21 You are to take some of the blood that is on the altar and some of the anointing oil and sprinkle it 32 on Aaron, on his garments, on his sons, and on his sons’ garments with him, so that he may be holy, 33 he and his garments along with his sons and his sons’ garments.
29:22 “You are to take from the ram the fat, the fat tail, the fat that covers the entrails, the lobe 34 of the liver, the two kidneys and the fat that is on them, and the right thigh – for it is the ram for consecration 35 – 29:23 and one round flat cake of bread, one perforated cake of oiled bread, and one wafer from the basket of bread made without yeast that is before the Lord. 29:24 You are to put all these 36 in Aaron’s hands 37 and in his sons’ hands, and you are to wave them as a wave offering 38 before the Lord. 29:25 Then you are to take them from their hands and burn 39 them 40 on the altar for a burnt offering, for a soothing aroma before the Lord. It is an offering made by fire to the Lord. 29:26 You are to take the breast of the ram of Aaron’s consecration; you are to wave it as a wave offering before the Lord, and it is to be your share. 29:27 You are to sanctify the breast of the wave offering and the thigh of the contribution, 41 which were waved and lifted up as a contribution from the ram of consecration, from what belongs to Aaron and to his sons. 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.
29:29 “The holy garments that belong to Aaron are to belong to his sons after him, so that they may be anointed 42 in them and consecrated 43 in them. 29:30 The priest who succeeds him 44 from his sons, when he first comes 45 to the tent of meeting to minister in the Holy Place, is to wear them for seven days. 46
29:31 “You are to take the ram of the consecration and cook 47 its meat in a holy place. 48 29:32 Aaron and his sons are to eat the meat of the ram and the bread that was in the basket at the entrance of the tent of meeting. 29:33 They are to eat those things by which atonement was made 49 to consecrate and to set them apart, but no one else 50 may eat them, for they are holy. 29:34 If any of the meat from the consecration offerings 51 or any of the bread is left over 52 until morning, then you are to burn up 53 what is left over. It must not be eaten, 54 because it is holy.
29:35 “Thus you are to do for Aaron and for his sons, according to all that I have commanded you; you are to consecrate them 55 for 56 seven days. 29:36 Every day you are to prepare a bull for a purification offering 57 for atonement. 58 You are to purge 59 the altar by making atonement 60 for it, and you are to anoint it to set it apart as holy. 29:37 For seven days 61 you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. 62 Anything that touches the altar will be holy. 63
29:38 “Now this is what you are to prepare 64 on the altar every day continually: two lambs a year old. 29:39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 65 29:40 With the first lamb offer a tenth of an ephah 66 of fine flour mixed with a fourth of a hin 67 of oil from pressed olives, and a fourth of a hin of wine as a drink offering. 29:41 The second lamb you are to offer around sundown; you are to prepare for it the same meal offering as for the morning and the same drink offering, for a soothing aroma, an offering made by fire to the Lord.
29:42 “This will be a regular 68 burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet 69 with you to speak to you there. 29:43 There I will meet 70 with the Israelites, and it will be set apart as holy by my glory. 71
29:44 “So I will set apart as holy 72 the tent of meeting and the altar, and I will set apart as holy Aaron and his sons, that they may minister as priests to me. 29:45 I will reside 73 among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.
Exodus 36:1--40:38
Context36:1 So Bezalel and Oholiab and every skilled person 74 in whom the Lord has put skill 75 and ability 76 to know how 77 to do all the work for the service 78 of the sanctuary are to do the work 79 according to all that the Lord has commanded.”
36:2 Moses summoned 80 Bezalel and Oholiab and every skilled person in whom 81 the Lord had put skill – everyone whose heart stirred him 82 to volunteer 83 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 84 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 85 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 86 they were doing 36:5 and told Moses, “The people are bringing much more than 87 is needed for the completion 88 of the work which the Lord commanded us to do!” 89
36:6 Moses instructed them to take 90 his message 91 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. 92 36:7 Now the materials were more than enough 93 for them to do all the work. 94
36:8 All the skilled among those who were doing the work made the tabernacle with ten curtains of fine twisted linen and blue and purple and scarlet; they were made with cherubim that were the work of an artistic designer. 36:9 The length of one curtain was forty-two feet, and the width of one curtain was six feet – the same size for each of the curtains. 36:10 He joined 95 five of the curtains to one another, and the other 96 five curtains he joined to one another. 36:11 He made loops of blue material along the edge of the end curtain in the first set; he did the same along the edge of the end curtain in the second set. 36:12 He made fifty loops on the first curtain, and he made fifty loops on the end curtain that was in the second set, with the loops opposite one another. 36:13 He made fifty gold clasps and joined the curtains together to one another with the clasps, so that the tabernacle was a unit. 97
36:14 He made curtains of goats’ hair for a tent over the tabernacle; he made eleven curtains. 98 36:15 The length of one curtain was forty-five feet, and the width of one curtain was six feet – one size for all eleven curtains. 36:16 He joined five curtains by themselves and six curtains by themselves. 36:17 He made fifty loops along the edge of the end curtain in the first set and fifty loops along the edge of the curtain that joined the second set. 36:18 He made fifty bronze clasps to join the tent together so that it might be a unit. 99 36:19 He made a covering for the tent out of ram skins dyed red and over that a covering of fine leather. 100
36:20 He made the frames 101 for the tabernacle of acacia wood 102 as uprights. 103 36:21 The length of each 104 frame was fifteen feet, the width of each 105 frame was two and a quarter feet, 36:22 with 106 two projections per frame parallel one to another. 107 He made all the frames of the tabernacle in this way. 36:23 So he made frames for the tabernacle: twenty frames for the south side. 36:24 He made forty silver bases under the twenty frames – two bases under the first frame for its two projections, and likewise 108 two bases under the next frame for its two projections, 36:25 and for the second side of the tabernacle, the north side, he made twenty frames 36:26 and their forty silver bases, two bases under the first frame and two bases under the next 109 frame. 36:27 And for the back of the tabernacle on the west he made six frames. 36:28 He made two frames for the corners of the tabernacle on the back. 36:29 At the two corners 110 they were doubled at the lower end and 111 finished together at the top in one ring. So he did for both. 36:30 So there were eight frames and their silver bases, sixteen bases, two bases under each frame.
36:31 He made bars of acacia wood, five for the frames on one side of the tabernacle 36:32 and five bars for the frames on the second side of the tabernacle, and five bars for the frames of the tabernacle for the back side on the west. 36:33 He made the middle bar to reach from end to end in the center of the frames. 36:34 He overlaid the frames with gold and made their rings of gold to provide places 112 for the bars, and he overlaid the bars with gold.
36:35 He made the special curtain of blue, purple, and scarlet yarn and fine twisted linen; he made 113 it with cherubim, the work of an artistic designer. 36:36 He made for it four posts of acacia wood and overlaid them with gold, with gold hooks, 114 and he cast for them four silver bases.
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, 36:38 and its five posts and their hooks. He overlaid their tops 115 and their bands with gold, but their five bases were bronze. 116
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. 37:2 He overlaid it with pure gold, inside and out, and he made a surrounding border 117 of gold for it. 37:3 He cast four gold rings for it that he put 118 on its four feet, with 119 two rings on one side and two rings on the other side. 37:4 He made poles of acacia wood, overlaid them with gold, 37:5 and put the poles into the rings on the sides of the ark in order to carry the ark.
37:6 He made 120 an atonement lid of pure gold; its length was three feet nine inches, and its width was two feet three inches. 37:7 He made two cherubim of gold; he made them of hammered metal on the two ends of the atonement lid, 37:8 one cherub on one end 121 and one cherub on the other end. 122 He made the cherubim from the atonement lid on its two ends. 37:9 The cherubim were spreading their wings 123 upward, overshadowing the atonement lid with their wings. The cherubim 124 faced each other, 125 looking toward the atonement lid. 126
37:10 He made the table of acacia wood; its length was three feet, its width one foot six inches, and its height two feet three inches. 37:11 He overlaid it with pure gold, and he made a surrounding border of gold for it. 37:12 He made a surrounding frame for it about three inches wide, and he made a surrounding border of gold for its frame. 37:13 He cast four gold rings for it and attached the rings at the four corners where its four legs were. 37:14 The rings were close to the frame to provide places for the poles to carry the table. 37:15 He made the poles of acacia wood and overlaid them with gold, to carry the table. 37:16 He made the vessels which were on the table out of pure gold, its 127 plates, its ladles, its pitchers, and its bowls, to be used in pouring out offerings.
37:17 He made the lampstand of pure gold. He made the lampstand of hammered metal; its base and its shaft, its cups, its buds, and its blossoms were from the same piece. 128 37:18 Six branches were extending from its sides, three branches of the lampstand from one side of it, and three branches of the lampstand from the other side of it. 37:19 Three cups shaped like almond flowers with buds and blossoms were on the first branch, and three cups shaped like almond flowers with buds and blossoms were on the next 129 branch, and the same 130 for the six branches that were extending from the lampstand. 37:20 On the lampstand there were four cups shaped like almond flowers with buds and blossoms, 37:21 with a bud under the first two branches from it, and a bud under the next two branches from it, and a bud under the third two branches from it; according to the six branches that extended from it. 131 37:22 Their buds and their branches were of one piece; 132 all of it was one hammered piece of pure gold. 37:23 He made its seven lamps, its trimmers, and its trays of pure gold. 37:24 He made the lampstand 133 and all its accessories with seventy-five pounds of pure gold.
37:25 He made the incense altar of acacia wood. Its length was a foot and a half and its width a foot and a half – a square – and its height was three feet. Its horns were of one piece with it. 134 37:26 He overlaid it with pure gold – its top, 135 its four walls, 136 and its horns – and he made a surrounding border of gold for it. 137 37:27 He also made 138 two gold rings for it under its border, on its two sides, on opposite sides, 139 as places 140 for poles to carry it with. 37:28 He made the poles of acacia wood and overlaid them with gold.
37:29 He made the sacred anointing oil and the pure fragrant incense, the work of a perfumer.
38:1 He made the altar for the burnt offering of acacia wood seven feet six inches long and seven feet six inches wide – it was square – and its height was four feet six inches. 38:2 He made its horns on its four corners; its horns were part of it, 141 and he overlaid it with bronze. 38:3 He made all the utensils of the altar – the pots, the shovels, the tossing bowls, the meat hooks, and the fire pans – he made all its utensils of bronze. 38:4 He made a grating for the altar, a network of bronze under its ledge, halfway up from the bottom. 38:5 He cast four rings for the four corners of the bronze grating, to provide places for the poles. 38:6 He made the poles of acacia wood and overlaid them with bronze. 38:7 He put the poles into the rings on the sides of the altar, with which to carry it. He made the altar 142 hollow, out of boards.
38:8 He made the large basin of bronze and its pedestal of bronze from the mirrors of the women who served 143 at the entrance of the tent of meeting.
38:9 He made the courtyard. For the south side 144 the hangings of the courtyard were of fine twisted linen, one hundred fifty feet long, 38:10 with 145 their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:11 For the north side the hangings were 146 one hundred fifty feet, with their twenty posts and their twenty bronze bases, with the hooks of the posts and their bands of silver. 38:12 For the west side there were 147 hangings seventy-five feet long, with 148 their ten posts and their ten bases, with the hooks of the posts and their bands of silver. 38:13 For the east side, toward the sunrise, it was seventy-five feet wide, 149 38:14 with hangings on one side 150 of the gate that were twenty-two and a half feet long, with their three posts and their three bases, 38:15 and for the second side of the gate of the courtyard, just like the other, 151 the hangings were twenty-two and a half feet long, with their three posts and their three bases. 38:16 All the hangings around the courtyard were of fine twisted linen. 38:17 The bases for the posts were bronze. The hooks of the posts and their bands were silver, their tops were overlaid with silver, and all the posts of the courtyard had silver bands. 152 38:18 The curtain 153 for the gate of the courtyard was of blue, purple, and scarlet yarn and fine twisted linen, the work of an embroiderer. It was thirty feet long, and like the hangings in the courtyard, it was seven and a half feet high, 38:19 with four posts and their four bronze bases. Their hooks and their bands were silver, and their tops were overlaid with silver. 38:20 All the tent pegs of the tabernacle and of the courtyard all around were bronze.
38:21 This is the inventory 154 of the tabernacle, the tabernacle of the testimony, which was counted 155 by the order 156 of Moses, being the work 157 of the Levites under the direction 158 of Ithamar, son of Aaron the priest. 38:22 Now Bezalel son of Uri, the son of Hur, of the tribe of Judah, made everything that the Lord had commanded Moses; 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.
38:24 All the gold that was used for the work, in all the work of the sanctuary 159 (namely, 160 the gold of the wave offering) was twenty-nine talents and 730 shekels, 161 according to the sanctuary shekel.
38:25 The silver of those who were numbered of the community was one hundred talents and 1,775 shekels, 162 according to the sanctuary shekel, 38:26 one beka per person, that is, a half shekel, 163 according to the sanctuary shekel, for everyone who crossed over to those numbered, from twenty years old or older, 164 603,550 in all. 165 38:27 The one hundred talents of silver were used for casting the bases of the sanctuary and the bases of the special curtain – one hundred bases for one hundred talents, one talent per base. 38:28 From the remaining 1,775 shekels 166 he made hooks for the posts, overlaid their tops, and made bands for them.
38:29 The bronze of the wave offering was seventy talents and 2,400 shekels. 167 38:30 With it he made the bases for the door of the tent of meeting, the bronze altar, the bronze grating for it, and all the utensils of the altar, 38:31 the bases for the courtyard all around, the bases for the gate of the courtyard, all the tent pegs of the tabernacle, and all the tent pegs of the courtyard all around. 168
39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. 169
39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave 170 them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, 171 of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.
39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal 172 with the names of the sons of Israel. 173 39:7 He put 174 them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.
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. 39:9 It was square – they made the breastpiece doubled, nine inches long and nine inches wide when doubled. 39:10 They set on it 175 four rows of stones: a row with a ruby, a topaz, and a beryl – the first row; 39:11 and the second row, a turquoise, a sapphire, and an emerald; 39:12 and the third row, a jacinth, an agate, and an amethyst; 39:13 and the fourth row, a chrysolite, an onyx, and a jasper. They were enclosed in gold filigree settings. 39:14 The stones were for the names of the sons of Israel, twelve, corresponding to the number of 176 their names. Each name corresponding to one of the twelve tribes was like the engravings of a seal.
39:15 They made for the breastpiece braided chains like cords of pure gold, 39:16 and they made two gold filigree settings and two gold rings, and they attached the two rings to the upper 177 two ends of the breastpiece. 39:17 They attached the two gold chains to the two rings at the ends of the breastpiece; 39:18 the other 178 two ends of the two chains they attached to the two settings, and they attached them to the shoulder pieces of the ephod at the front of it. 39:19 They made two rings of gold and put them on the other 179 two ends of the breastpiece on its edge, which is on the inner side of the ephod. 180 39:20 They made two more 181 gold rings and attached them to the bottom of the two shoulder pieces on the front of the ephod, close to the juncture above the waistband of the ephod. 39:21 They tied the breastpiece by its rings to the rings of the ephod by blue cord, so that it was above the waistband of the ephod, so that the breastpiece would not be loose from the ephod, just as the Lord had commanded Moses.
39:22 He made the robe of the ephod completely blue, the work of a weaver. 39:23 There was an opening in the center of the robe, like the opening of a collar, with an edge all around the opening so that it could not be torn. 39:24 They made pomegranates of blue, purple, and scarlet yarn and twisted linen 182 around the hem of the robe. 39:25 They made bells of pure gold and attached the bells between the pomegranates around the hem of the robe between the pomegranates. 39:26 There was 183 a bell and a pomegranate, a bell and a pomegranate, all around the hem of the robe, to be used in ministering, 184 just as the Lord had commanded Moses.
39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses. 39:30 They made a plate, the holy diadem, of pure gold and wrote on it an inscription, as on the engravings of a seal, “Holiness to the Lord.” 39:31 They attached to it a blue cord, to attach it to the turban above, just as the Lord had commanded Moses.
39:32 185 So all the work of the tabernacle, the tent of meeting, was completed, and the Israelites did according to all that the Lord had commanded Moses – they did it exactly so. 39:33 They brought the tabernacle to Moses, the tent and all its furnishings, clasps, frames, bars, posts, and bases; 39:34 and the coverings of ram skins dyed red, the covering of fine leather, 186 and the protecting 187 curtain; 39:35 the ark of the testimony and its poles, and the atonement lid; 39:36 the table, all its utensils, and the Bread of the Presence; 39:37 the pure 188 lampstand, its lamps, with the lamps set in order, and all its accessories, and oil for the light; 39:38 and the gold altar, and the anointing oil, and the fragrant incense; and the curtain for the entrance to the tent; 39:39 the bronze altar and its bronze grating, its poles, and all its utensils; the large basin with its pedestal; 39:40 the hangings of the courtyard, its posts and its bases, and the curtain for the gateway of the courtyard, its ropes and its tent pegs, and all the furnishings 189 for the service of the tabernacle, for the tent of meeting; 39:41 the woven garments for serving 190 in the sanctuary, the holy garments for Aaron the priest, and the garments for his sons to minister as priests.
39:42 The Israelites did all the work according to all that the Lord had commanded Moses. 39:43 Moses inspected 191 all the work – and 192 they had done it just as the Lord had commanded – they had done it exactly – and Moses blessed them. 193
40:1 194 Then the Lord spoke to Moses: 195 40:2 “On the first day of the first month you are to set up 196 the tabernacle, the tent of meeting. 40:3 You are to place the ark of the testimony in it and shield the ark with the special curtain. 40:4 You are to bring in the table and set out the things that belong on it; 197 then you are to bring in the lampstand and set up its lamps. 40:5 You are to put 198 the gold altar for incense in front of the ark of the testimony and put the curtain at the entrance to the tabernacle. 40:6 You are to put the altar for the burnt offering in front of the entrance to the tabernacle, the tent of meeting. 40:7 You are to put the large basin between the tent of meeting and the altar and put water in it. 199 40:8 You are to set up the courtyard around it and put the curtain at the gate of the courtyard. 40:9 And take 200 the anointing oil, and anoint 201 the tabernacle and all that is in it, and sanctify 202 it and all its furnishings, and it will be holy. 40:10 Then you are to anoint the altar for the burnt offering with 203 all its utensils; you are to sanctify the altar, and it will be the most holy altar. 40:11 You must also anoint the large basin and its pedestal, and you are to sanctify it. 204
40:12 “You are to bring 205 Aaron and his sons to the entrance of the tent of meeting and wash them with water. 40:13 Then you are to clothe Aaron with the holy garments and anoint him and sanctify him so that he may minister as my priest. 40:14 You are to bring 206 his sons and clothe them with tunics 40:15 and anoint them just as you anointed their father, so that they may minister as my priests; their anointing will make them a priesthood that will continue throughout their generations.” 40:16 This is what Moses did, according to all the Lord had commanded him – so he did.
40:17 So the tabernacle was set up on the first day of the first month, in the second year. 40:18 When Moses set up the tabernacle and put its bases in place, he set up its frames, attached its bars, and set up its posts. 40:19 Then he spread the tent over the tabernacle and put the covering of the tent over it, as the Lord had commanded Moses. 40:20 He took the testimony and put it in the ark, attached the poles to the ark, and then put the atonement lid on the ark. 40:21 And he brought the ark into the tabernacle, hung 207 the protecting curtain, 208 and shielded the ark of the testimony from view, just as the Lord had commanded Moses.
40:22 And he put the table in the tent of meeting, on the north side of the tabernacle, outside the curtain. 40:23 And he set the bread in order on it 209 before the Lord, just as the Lord had commanded Moses.
40:24 And he put the lampstand in the tent of meeting opposite the table, on the south side of the tabernacle. 40:25 Then he set up the lamps before the Lord, just as the Lord had commanded Moses.
40:26 And he put the gold altar in the tent of meeting in front of the curtain, 40:27 and he burned fragrant incense on it, just as the Lord had commanded Moses.
40:28 Then he put the curtain at the entrance to the tabernacle. 40:29 He also put the altar for the burnt offering by the entrance to the tabernacle, the tent of meeting, and offered on it the burnt offering and the meal offering, just as the Lord had commanded Moses.
40:30 Then he put the large basin between the tent of meeting and the altar and put water in it 210 for washing. 40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered 211 the tent of meeting, and whenever they approached 212 the altar, they would wash, 213 just as the Lord had commanded Moses.
40:33 And he set up the courtyard around the tabernacle and the altar, and put the curtain at the gate of the courtyard. So Moses finished the work.
40:34 Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. 40:35 Moses was not able to enter the tent of meeting because the cloud settled on it and the glory of the Lord filled the tabernacle. 40:36 But when the cloud was lifted up 214 from the tabernacle, the Israelites would set out 215 on all their journeys; 40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up. 216 40:38 For the cloud of the Lord was on the tabernacle by day, but fire would be 217 on it at night, in plain view 218 of all the house of Israel, throughout all their journeys.
Leviticus 9:22
Context9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.
Leviticus 16:9
Context16:9 Aaron must then present the goat which has been designated by lot for the Lord, 219 and he is to make it a sin offering,
[29:1] 1 sn Chap. 29 is a rather long, involved discussion of the consecration of Aaron the priest. It is similar to the ordination service in Lev 8. In fact, the execution of what is instructed here is narrated there. But these instructions must have been formulated after or in conjunction with Lev 1-7, for they presuppose a knowledge of the sacrifices. The bulk of the chapter is the consecration of the priests: 1-35. It has the preparation (1-3), washing (4), investiture and anointing (5-9), sin offering (10-14), burnt offering (15-18), installation peace offering (19-26, 31-34), other offerings’ rulings (27-30), and the duration of the ritual (35). Then there is the consecration of the altar (36-37), and the oblations (38-46). There are many possibilities for the study and exposition of this material. The whole chapter is the consecration of tabernacle, altar, people, and most of all the priests. God was beginning the holy operations with sacral ritual. So the overall message would be: Everyone who ministers, everyone who worships, and everything they use in the presence of Yahweh, must be set apart to God by the cleansing, enabling, and sanctifying work of God.
[29:1] 3 tn Literally: “take one bull, a ‘son’ of the herd.”
[29:1] 4 tn The word תָּמִים (tamim) means “perfect.” The animals could not have diseases or be crippled or blind (see Mal 1). The requirement was designed to ensure that the people would give the best they had to Yahweh. The typology pointed to the sinless Messiah who would fulfill all these sacrifices in his one sacrifice on the cross.
[29:2] 5 sn This will be for the minkhah (מִנְחָה) offering (Lev 2), which was to accompany the animal sacrifices.
[29:2] 6 tn Or “anointed” (KJV, ASV).
[29:2] 7 tn The “fine flour” is here an adverbial accusative, explaining the material from which these items were made. The flour is to be finely sifted, and from the wheat, not the barley, which was often the material used by the poor. Fine flour, no leaven, and perfect animals, without blemishes, were to be gathered for this service.
[29:3] 8 tn The verb קָרַב (qarav) in the Hiphil means to “bring near” to the altar, or, to offer something to God. These gifts will, therefore, be offered to him for the service of this ritual.
[29:4] 10 tn Here too the verb is Hiphil (now imperfect) meaning “bring near” the altar. The choice of this verb indicates that they were not merely being brought near, but that they were being formally presented to Yahweh as the offerings were.
[29:4] 11 sn This is the washing referred to in Lev 8:6. This is a complete washing, not just of the hands and feet that would follow in the course of service. It had to serve as a symbolic ritual cleansing or purifying as the initial stage in the consecration. The imagery of washing will be used in the NT for regeneration (Titus 3:5).
[29:5] 12 tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.
[29:5] 13 tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).
[29:6] 14 sn This term does not appear in chap. 28, but it can only refer to the plate with the inscription on it that was tied to the turban. Here it is called a “holy diadem,” a diadem that is distinctly set apart for this service. All the clothing was described as “holy garments,” and so they were all meant to mark the separation of the priests to this holy service. The items of clothing were each intended for different aspects of ministry, and so this step in the consecration was designed to symbolize being set apart for those duties, or, prepared (gifted) to perform the ministry.
[29:7] 15 sn The act of anointing was meant to set him apart for this holy service within the house of Yahweh. The psalms indicate that no oil was spared in this ritual, for it ran down his beard and to the hem of his garment. Oil of anointing was used for all major offices (giving the label with the passive adjective “mashiah” (or “messiah”) to anyone anointed. In the further revelation of Scripture, the oil came to signify the enablement as well as the setting apart, and often the Holy Spirit came on the person at the anointing with oil. The olive oil was a symbol of the Spirit in the OT as well (Zech 4:4-6). And in the NT “anointing” signifies empowerment by the Holy Spirit for service.
[29:9] 16 tc Hebrew has both the objective pronoun “them” and the names “Aaron and his sons.” Neither the LXX nor Leviticus 8:13 has “Aaron and his sons,” suggesting that this may have been a later gloss in the text.
[29:9] 17 tn Heb “and you will fill the hand” and so “consecrate” or “ordain.” The verb draws together the individual acts of the process.
[29:10] 18 tn The verb is singular, agreeing with the first of the compound subject – Aaron.
[29:10] 19 sn The details of these offerings have to be determined from a careful study of Leviticus. There is a good deal of debate over the meaning of laying hands on the animals. At the very least it identifies the animal formally as their sacrifice. But it may very well indicate that the animal is a substitute for them as well, given the nature and the effect of the sacrifices.
[29:12] 20 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] 21 tn The phrase “rest of” has been supplied in the translation for clarification.
[29:13] 22 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 22 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:13] 23 tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.
[29:14] 24 tn Heb “burn with fire.”
[29:14] 25 sn This is to be done because there is no priesthood yet. Once they are installed, then the sin/purification offering is to be eaten by the officiating priests as a sign that the offering was received. But priests could not consume their own sin offering.
[29:14] 26 sn There were two kinds of “purification offering,” those made with confession for sin and those made without. The title needs to cover both of them, and if it is called in the traditional way “the sin offering,” that will convey that when people offered it for skin diseases, menstruation, or having babies, they had sinned. That was not the case. Moreover, it is usual to translate the names of the sacrifices by what they do more than what they cover – so peace offering, reparation offering, and purification offering.
[29:18] 27 tn Heb “turn to sweet smoke.”
[29:18] 28 sn According to Lev 1 the burnt offering (often called whole burnt offering, except that the skins were usually given to the priests for income) was an atoning sacrifice. By consuming the entire animal, God was indicating that he had completely accepted the worshiper, and as it was a sweet smelling fire sacrifice, he was indicating that he was pleased to accept it. By offering the entire animal, the worshiper was indicating on his part a complete surrender to God.
[29:18] 29 tn The word אִשֶּׁה (’isheh) has traditionally been translated “an offering made with fire” or the like, because it appears so obviously connected with fire. But further evidence from Ugaritic suggests that it might only mean “a gift” (see Milgrom, Leviticus 1-16, 161).
[29:18] 30 sn These sections show that the priest had to be purified or cleansed from defilement of sin and also be atoned for and accepted by the
[29:20] 31 sn By this ritual the priests were set apart completely to the service of God. The ear represented the organ of hearing (as in “ears you have dug” in Ps 40 or “awakens my ear” in Isa 50), and this had to be set apart to God so that they could hear the Word of God. The thumb and the hand represented the instrument to be used for all ministry, and so everything that they “put their hand to” had to be dedicated to God and appropriate for his service. The toe set the foot apart to God, meaning that the walk of the priest had to be consecrated – where he went, how he conducted himself, what life he lived, all belonged to God now.
[29:21] 32 tn Here “it” has been supplied.
[29:21] 33 tn The verb in this instance is Qal and not Piel, “to be holy” rather than “sanctify.” The result of all this ritual is that Aaron and his sons will be set aside and distinct in their life and their service.
[29:22] 34 tn S. R. Driver suggests that this is the appendix or an appendix, both here and in v. 13 (Exodus, 320). “The surplus, the appendage of liver, found with cow, sheep, or goat, but not with humans: Lobus caudatus” (HALOT 453 s.v. יֹתֶרֶת).
[29:24] 36 tn Heb “the whole” or “the all.”
[29:24] 38 tn The “wave offering” is תְּנוּפָה (tÿnufah); it is, of course, cognate with the verb, but an adverbial accusative rather than the direct object. In Lev 23 this seems to be a sacrificial gesture of things that are for the priests – but they present them first to Yahweh and then receive them back from him. So the waving is not side to side, but forward to Yahweh and then back to the priest. Here it is just an induction into that routine, since this is the ordination of the priests and the gifts are not yet theirs. So this will all be burned on the altar.
[29:25] 39 tn “turn to sweet smoke.”
[29:25] 40 tn “them” has been supplied.
[29:27] 41 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.
[29:29] 42 tn The construction is an infinitive construct with a lamed (ל) preposition. The form simply means “for anointing,” but it serves to express the purpose or result of their inheriting the sacred garments.
[29:29] 43 tn This form is a Piel infinitive construct with a lamed (ל) preposition. It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result.
[29:30] 44 tn Heb “after him”; NCV, NLT “after Aaron.”
[29:30] 45 tn The text just has the relative pronoun and the imperfect tense. It could be translated “who comes/enters.” But the context seems to indicate that this would be when he first comes to the tent to begin his tenure as High Priest, and so a temporal clause makes this clear. “First” has been supplied.
[29:30] 46 tn “Seven days” is an adverbial accusative of time. The ritual of ordination is to be repeated for seven days, and so they are to remain there in the court in full dress.
[29:31] 47 tn Or “boil” (see Lev 8:31).
[29:31] 48 sn The “holy place” must be in the courtyard of the sanctuary. Lev 8:31 says it is to be cooked at the entrance of the tent of meeting. Here it says it will be eaten there as well. This, then, becomes a communion sacrifice, a peace offering which was a shared meal. Eating a communal meal in a holy place was meant to signify that the worshipers and the priests were at peace with God.
[29:33] 49 tn The clause is a relative clause modifying “those things,” the direct object of the verb “eat.” The relative clause has a resumptive pronoun: “which atonement was made by them” becomes “by which atonement was made.” The verb is a Pual perfect of כִּפֵּר (kipper, “to expiate, atone, pacify”).
[29:33] 50 tn The Hebrew word is “stranger, alien” (זָר, zar). But in this context it means anyone who is not a priest (see S. R. Driver, Exodus, 324).
[29:34] 51 tn Or “ordination offerings” (Heb “fillings”).
[29:34] 52 tn The verb in the conditional clause is a Niphal imperfect of יָתַר (yatar); this verb is repeated in the next clause (as a Niphal participle) as the direct object of the verb “you will burn” (a Qal perfect with a vav [ו] consecutive to form the instruction).
[29:34] 53 tn Heb “burn with fire.”
[29:34] 54 tn The verb is a Niphal imperfect negated. It expresses the prohibition against eating this, but in the passive voice: “it will not be eaten,” or stronger, “it must not be eaten.”
[29:35] 55 tn Heb “you will fill their hand.”
[29:35] 56 tn The “seven days” is the adverbial accusative explaining that the ritual of the filling should continue daily for a week. Leviticus makes it clear that they are not to leave the sanctuary.
[29:36] 57 tn The construction uses a genitive: “a bull of the sin offering,” which means, a bull that is designated for a sin (or better, purification) offering.
[29:36] 58 sn It is difficult to understand how this verse is to be harmonized with the other passages. The ceremony in the earlier passages deals with atonement made for the priests, for people. But here it is the altar that is being sanctified. The “sin [purification] offering” seems to be for purification of the sanctuary and altar to receive people in their worship.
[29:36] 59 tn The verb is וְחִטֵּאתָ (vÿhitte’ta), a Piel perfect of the word usually translated “to sin.” Here it may be interpreted as a privative Piel (as in Ps 51:7 [9]), with the sense of “un-sin” or “remove sin.” It could also be interpreted as related to the word for “sin offering,” and so be a denominative verb. It means “to purify, cleanse.” The Hebrews understood that sin and contamination could corrupt and pollute even things, and so they had to be purged.
[29:36] 60 tn The construction is a Piel infinitive construct in an adverbial clause. The preposition bet (ב) that begins the clause could be taken as a temporal preposition, but in this context it seems to express the means by which the altar was purged of contamination – “in your making atonement” is “by [your] making atonement.”
[29:37] 61 tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.
[29:37] 62 tn The construction is the superlative genitive: “holy of holies,” or “most holy.”
[29:37] 63 sn This line states an unusual principle, meant to preserve the sanctity of the altar. S. R. Driver explains it this way (Exodus, 325): If anything comes in contact with the altar, it becomes holy and must remain in the sanctuary for Yahweh’s use. If a person touches the altar, he likewise becomes holy and cannot return to the profane regions. He will be given over to God to be dealt with as God pleases. Anyone who was not qualified to touch the altar did not dare approach it, for contact would have meant that he was no longer free to leave but was God’s holy possession – and might pay for it with his life (see Exod 30:29; Lev 6:18b, 27; and Ezek 46:20).
[29:38] 64 tn The verb is “you will do,” “you will make.” It clearly refers to offering the animals on the altar, but may emphasize all the preparation that was involved in the process.
[29:39] 65 tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5
[29:40] 66 tn The phrase “of an ephah” has been supplied for clarity (cf. Num 28:5). The ephah was a commonly used dry measure whose capacity is now uncertain: “Quotations given for the ephah vary from ca. 45 to 20 liters” (C. Houtman, Exodus, 2:340-41).
[29:40] 67 tn “Hin” is a transliterated Hebrew word that seems to have an Egyptian derivation. The amount of liquid measured by a hin is uncertain: “Its presumed capacity varies from about 3,5 liters to 7,5 liters” (C. Houtman, Exodus, 3:550).
[29:42] 68 tn The translation has “regular” instead of “continually,” because they will be preparing this twice a day.
[29:42] 69 tn The relative clause identifies the place in front of the Tent as the place that Yahweh would meet Moses. The main verb of the clause is אִוָּעֵד (’ivva’ed), a Niphal imperfect of the verb יָעַד (ya’ad), the verb that is cognate to the name “tent of meeting” – hence the name. This clause leads into the next four verses.
[29:43] 70 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people.
[29:43] 71 tn Or “will be sanctified by my glory” (KJV and ASV both similar).
[29:44] 72 tn This verse affirms the same point as the last, but now with an active verb: “I will set apart as holy” (or “I will sanctify”). This verse, then, probably introduces the conclusion of the chapter: “So I will….”
[29:45] 73 tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.
[36:1] 74 tn Heb “wise of [in] heart.”
[36:1] 76 tn Heb “understanding, discernment.”
[36:1] 77 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] 78 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] 79 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] 80 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
[36:2] 81 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
[36:2] 82 tn Or “whose heart was willing.”
[36:2] 83 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] 84 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] 85 tn Heb “in the morning, in the morning.”
[36:4] 86 tn Heb “a man, a man from his work”; or “each one from his work.”
[36:5] 87 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] 88 tn Heb “for the service” (so KJV, ASV).
[36:5] 89 tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.
[36:6] 90 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] 92 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
[36:7] 93 tn This part of the sentence comes from the final verb, the Hiphil infinitive – leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).
[36:7] 94 tn Heb “for all the work, to do it.”
[36:10] 95 tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.”
[36:10] 96 tn The words “the other” have been supplied.
[36:14] 98 tn Heb “eleven curtains he made them.”
[36:18] 99 tn The construction uses the infinitive construct from the verb “to be” to express this purpose clause: “to be one,” or, “so that it might be a unit.”
[36:19] 100 tn See the note on this phrase in Exod 25:5.
[36:20] 101 tn There is debate whether the word הַקְּרָשִׁים (haqqÿrashim) means “boards” or “frames” or “planks” (see Ezek 27:6) or “beams,” given the size of them. The literature on this includes M. Haran, “The Priestly Image of the Tabernacle,” HUCA 36 (1965): 192; B. A. Levine, “The Description of the Tabernacle Texts of the Pentateuch,” JAOS 85 (1965): 307-18; J. Morgenstern, “The Ark, the Ephod, and the Tent,” HUCA 17 (1942/43): 153-265; 18 (1943/44): 1-52.
[36:20] 102 tn “Wood” is an adverbial accusative.
[36:20] 103 tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).
[36:21] 104 tn Heb “the frame.”
[36:22] 106 tn Heb “two hands to the one frame.”
[36:22] 107 tn Heb “joined one to one.”
[36:24] 108 tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”
[36:26] 109 tn Heb “under the one frame” again.
[36:29] 110 tn This is the last phrase of the verse, moved forward for clarity.
[36:29] 111 tn This difficult verse uses the perfect tense at the beginning, and the second clause parallels it with יִהְיוּ (yihyu), which has to be taken here as a preterite without the consecutive vav (ו). The predicate “finished” or “completed” is the word תָּמִּים (tammim); it normally means “complete, sound, whole,” and related words describe the sacrifices as without blemish.
[36:34] 112 tn Literally “houses”; i.e., places to hold the bars.
[36:35] 113 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.
[36:36] 114 tn Heb “and their hooks gold.”
[36:38] 115 tn The word is “their heads”; technically it would be “their capitals” (so ASV, NAB, NRSV). The bands were bands of metal surrounding these capitals just beneath them. These are not mentioned in Exod 26:37, and it sounds like the posts are to be covered with gold. But the gradation of metals is what is intended: the posts at the entrance to the Most Holy Place are all of gold; the posts at the entrance to the tent are overlaid with gold at the top; and the posts at the entrance to the courtyard are overlaid with silver at the top (S. R. Driver, Exodus, 387, citing Dillmann without reference).
[36:38] 116 sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23.
[37:3] 118 tn “that he put” has been supplied.
[37:3] 119 tn This is taken as a circumstantial clause; the clause begins with the conjunction vav.
[37:6] 120 tn Heb “and he made.”
[37:8] 121 tn Heb “from/at [the] end, from this.”
[37:8] 122 tn The repetition of the expression indicates it has the distributive sense.
[37:9] 123 tn The construction is a participle in construct followed by the genitive “wings” – “spreaders of wings.”
[37:9] 124 tn “The cherubim” has been placed here instead of in the second clause to produce a smoother translation.
[37:9] 125 tn Heb “and their faces a man to his brother.”
[37:9] 126 tn Heb “to the atonement lid were the faces of the cherubim.”
[37:16] 127 tn The suffixes on these could also indicate the indirect object (see Exod 25:29).
[37:17] 128 tn Heb “from it”; the referent (“the same piece” of wrought metal) has been specified in the translation for clarity.
[37:19] 129 tn Heb “the one branch.” But the repetition of “one…one” means here one after another, or the “first” and then the “next.”
[37:19] 130 tn Heb “thus for six branches….”
[37:21] 131 tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive, because the text simply says “under two branches” in each of three places.
[37:22] 132 tn Heb “were from it.”
[37:24] 133 tn Heb “it”; the referent (the lampstand) has been specified in the translation for clarity.
[37:25] 134 tn Heb “from it were its horns,” meaning that they were made from the same piece.
[37:26] 136 tn Heb “its walls around.”
[37:26] 137 tn Heb “and he made for it border gold around.”
[37:27] 138 tn Heb “and he made.”
[37:27] 139 sn Since it was a small altar, it needed only two rings, one on either side, in order to be carried. The second mention of their location clarifies that they should be on the sides, the right and the left, as one approached the altar.
[37:27] 140 tn Heb “for houses.”
[38:2] 141 tn Heb “its horns were from it,” meaning from the same piece.
[38:7] 142 tn Heb “it”; the referent (the altar) has been specified in the translation for clarity.
[38:8] 143 sn The word for “serve” is not the ordinary one. It means “to serve in a host,” especially in a war. It appears that women were organized into bands and served at the tent of meeting. S. R. Driver thinks that this meant “no doubt” washing, cleaning, or repairing (Exodus, 391). But there is no hint of that (see 1 Sam 2:22; and see Ps 68:11 [12 Hebrew text]). They seem to have had more to do than what Driver said.
[38:9] 144 tn Heb “south side southward.”
[38:10] 145 tn While this verse could be translated as an independent sentence, it is probably to be subordinated as a circumstantial clause in line with Exod 27:10-12, as well as v. 12 of this passage.
[38:11] 146 tn Here the phrase “the hangings were” has been supplied.
[38:12] 147 tn The phrase “there were” has been supplied.
[38:12] 148 tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.
[38:13] 149 tn The text simply says “seventy-five feet.”
[38:14] 150 tn The word literally means “shoulder.” The next words, “of the gate,” have been supplied here. The east end contained the courtyard’s entry with a wall of curtains on each side of the entry (see v. 15).
[38:15] 151 tn Heb “from this and from this” (cf, 17:12; 25:19; 26:13; 32:15; Josh 8:22, 33; 1 Kgs 10:19-20; Ezek 45:7).
[38:17] 152 tn Heb “they were banded with silver.”
[38:18] 153 tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.
[38:21] 154 tn The Hebrew word is פְּקוּדֵי (pÿqude), which in a slavishly literal way would be “visitations of” the tabernacle. But the word often has the idea of “numbering” or “appointing” as well. Here it is an accounting or enumeration of the materials that people brought, so the contemporary term “inventory” is a close approximation. By using this Hebrew word there is also the indication that whatever was given, i.e., appointed for the tabernacle, was changed forever in its use. This is consistent with this Hebrew root, which does have a sense of changing the destiny of someone (“God will surely visit you”). The list in this section will also be tied to the numbering of the people.
[38:21] 155 tn The same verb is used here, but now in the Pual perfect tense, third masculine singular. A translation “was numbered” or “was counted” works. The verb is singular because it refers to the tabernacle as a unit. This section will list what made up the tabernacle.
[38:21] 156 tn Heb “at/by the mouth of.”
[38:21] 157 tn The noun is “work” or “service.” S. R. Driver explains that the reckonings were not made for the Levites, but that they were the work of the Levites, done by them under the direction of Ithamar (Exodus, 393).
[38:21] 158 tn Heb “by the hand of.”
[38:24] 159 tn These words form the casus pendens, or independent nominative absolute, followed by the apodosis beginning with the vav (ו; see U. Cassuto, Exodus, 469).
[38:24] 160 tn Heb “and it was.”
[38:24] 161 sn There were 3000 shekels in a talent, and so the total weight here in shekels would be 87,730 shekels of gold. If the sanctuary shekel was 224 grs., then this was about 40,940 oz. troy. This is estimated to be a little over a ton (cf. NCV “over 2,000 pounds”; TEV “a thousand kilogrammes”; CEV “two thousand two hundred nine pounds”; NLT “about 2,200 pounds”), although other widely diverging estimates are also given.
[38:25] 162 sn This would be a total of 301,775 shekels (about 140,828 oz), being a half shekel exacted per person from 605,550 male Israelites 20 years old or more (Num 1:46). The amount is estimated to be around 3.75 tons.
[38:26] 163 sn The weight would be about half an ounce.
[38:26] 165 tn The phrase “in all” has been supplied.
[38:28] 166 tn Here the word “shekels” is understood; about 45 pounds.
[38:29] 167 sn The total shekels would have been 212,400 shekels, which would be about 108,749 oz. This would make about 2.5 to 3 tons.
[38:31] 168 sn The bronze altar is the altar for the burnt offering; the large bronze basin is not included here in the list.
[39:1] 169 sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.
[39:3] 170 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] 171 tn Heb “from it” or the same.
[39:6] 172 tn Or “as seals are engraved.”
[39:6] 173 sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.
[39:10] 175 tn That is, they set in mountings.
[39:14] 176 tn The phrase “the number of” has been supplied.
[39:16] 177 tn Here “upper” has been supplied.
[39:18] 178 tn Here “other” has been supplied.
[39:19] 179 tn Here “other” has been supplied.
[39:19] 180 tn Heb “homeward side.”
[39:20] 181 tn Here “more” has been supplied.
[39:24] 182 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.
[39:26] 183 tn The words “there was” are supplied in the translation for stylistic reasons.
[39:26] 184 tn The infinitive “to minister” is present; “to be used” is supplied from the context.
[39:32] 185 sn The last sections of the book bring several themes together to a full conclusion. Not only is it the completion of the tabernacle, it is the fulfillment of God’s plan revealed at the beginning of the book, i.e., to reside with his people.
[39:34] 186 tn See the note on this phrase in Exod 25:5.
[39:34] 187 tn Or “shielding” (NIV); NASB “the screening veil.”
[39:37] 188 tn Possibly meaning “pure gold lampstand.”
[39:40] 189 tn Heb “utensils, vessels.”
[39:41] 190 tn The form is the infinitive construct; it means the clothes to be used “to minister” in the holy place.
[39:43] 191 tn Or “examined” (NASB, TEV); NCV “looked closely at.”
[39:43] 192 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they…”
[39:43] 193 sn The situation and wording in Exod 39:43 are reminiscent of Gen 1:28 and 31, with the motifs of blessing people and inspecting what has been made.
[40:1] 194 sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the
[40:1] 195 tn Heb “and Yahweh spoke to Moses, saying.”
[40:2] 196 tn Heb “you will raise,” an imperfect of instruction.
[40:4] 197 tn Heb “and you will set in order its setting” or “arrange its arrangement.” See 25:29-30 for items that belonged on the table.
[40:5] 198 tn Heb “give” (also four additional times in vv. 6-8).
[40:9] 200 tn Heb “you will take” (perfect with vav, ו).
[40:9] 201 tn Heb “and you will anoint” (perfect with vav, ו).
[40:9] 202 tn Heb “and you will sanctify” (perfect with vav, ו).
[40:11] 204 sn U. Cassuto (Exodus, 480) notes that the items inside the tent did not need to be enumerated since they were already holy, but items in the courtyard needed special attention. People needed to know that items outside the tent were just as holy.
[40:12] 205 tn The verb is “bring near,” or “present,” to Yahweh.
[40:14] 206 tn The verb is also “bring near” or “present.”
[40:21] 207 tn Heb “set up,” if it includes more than the curtain.
[40:21] 208 tn Or “shielding” (NIV); Heb “the veil of the covering” (cf. KJV).
[40:23] 209 tn Heb uses a cognate accusative construction, “he arranged the arrangement.”
[40:32] 211 tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.
[40:32] 212 tn This is another infinitive construct in a temporal clause.
[40:32] 213 tn In this explanatory verse the verb is a customary imperfect.
[40:36] 214 tn The construction uses the Niphal infinitive construct to form the temporal clause.
[40:36] 215 tn The imperfect tense in this context describes a customary action.
[40:37] 216 tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”
[40:38] 217 tn Here is another imperfect tense of the customary nuance.
[40:38] 218 tn Heb “to the eyes of all”; KJV, ASV, NASB “in the sight of all”; NRSV “before the eyes of all.”
[16:9] 219 tn Heb “which the lot has gone up on it for the
