2tn Heb “to set.”

3tn Heb “in every work of thought,” meaning, every work that required the implementation of design or plan.

4sn The expression means that God has given them the ability and the desire to teach others how to do the work. The infinitive construct “to teach” is related to the word Torah, “instruction, guide, law.” They will be able to direct others in the work.

5tn 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.

6tn The expression “all the work” means “all kinds of work.”

7tn Here “They are” has been supplied.

8tn Heb “doers of all work.”

9tn Heb “designers of designs.”

10tn Heb “wise of [in] heart.”

11tn Heb “wisdom.”

12tn Heb “understanding, discernment.”

13tn 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.

14tn 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.”

15tn 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.

16tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.

17tn Here there is a slight change: “in whose heart Yahweh had put skill.”

18tn Or “whose heart was willing.”

19sn 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.

20tn 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.”

21tn Heb “in the morning, in the morning.”

22tn Heb “a man, a man from his work”; or “each one from his work.”

23tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim l˙havi’) 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.

24tn Heb “for the service” (so KJV, ASV).

25tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.

26tn 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).

27tn Heb “voice.”

28tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”

29tn 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).

30tn Heb “for all the work, to do it.”

sn This lengthy section (35:1-36:7) forms one of the most remarkable sections in the book. Here there is a mixture of God’s preparation of people to do the work and their willingness to give and to serve. It not only provides insight into this renewed community of believers, but it also provides a timeless message for the church. The point is clear enough: In response to God’s commission, and inspired by God’s Spirit, the faithful and willing people rally to support and participate in the Lord’s work.

31tn 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.”

32tn The words “the other” have been supplied.

33tn Heb “one.”

34tn Heb “eleven curtains he made them.”

35tn 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.”

36tn See the note on this phrase in Exod 25:5.

37tn There is debate whether the word הַקְּרָשִׁים (haqq˙rashim) 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.

38tn “Wood” is an adverbial accusative.

39tn The plural participle “standing” refers to how these items will be situated; they will be vertical rather than horizontal (U. Cassuto, Exodus, 354).

40tn Heb “the frame.”

41tn Heb “the one.”

42tn Heb “two hands to the one frame.”

43tn Heb “joined one to one.”

44tn The clause is repeated to show the distributive sense; it literally says, “and two bases under the one frame for its two projections.”

45tn Heb “under the one frame” again.

46tn This is the last phrase of the verse, moved forward for clarity.

47tn 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.

48tn Literally “houses”; i.e., places to hold the bars.

49tn 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.

50tn Heb “and their hooks gold.”

51tn 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).

52sn 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.