¹sn Now begin the detailed instructions for constructing the tabernacle of Yahweh, with all its furnishings. The first paragraph introduces the issue of the heavenly pattern for the construction, calls for the people to make willing offerings (vv. 2-7), and explains the purpose for these offerings (vv. 8-9). The message here is that God calls his people to offer of their substance willingly so that his sanctuary may be made.
²tn The verb is Wjq=y]w+ (w^eyiqhu), 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.
³tn The “offering” (hm*WrT= [t^erumah]) 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 (p. 765). Driver 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 (p. 263). The LXX has “something taken off.”
⁴tn The verb WNb#D=y] (yidd^ebennu) is related to the word for the “freewill offering” (hb*d*n= [n^edeba]). 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).
⁵tn The pronoun is plural.
⁶tn The pronoun is plural.
⁷sn The blue refers to dye made from shellfish. It has a dark blue or purple-blue, almost violet color. No significance for the color is attached.
⁸sn Likewise this color dye was imported from Phoenicia, where it was harvested from the shellfish or snail. It is a deep purple-red color.
⁹sn This color is made from the eggs and bodies of the worm coccus ilicus, which is found with the holly plant—so Heb “worm of brilliance.” The powder made from the dried maggots produces a bright red-yellow color (W. C. Kaiser, Jr, “Exodus,” in EBC 452). B. Jacob takes the view that these are not simply colors that are being introduced here, but fabrics dyed with these colors (p. 765). Driver thinks it refers to yarn that has been dyed but not yet spun into fabric. At any rate, the sequence would then be metals, fabrics, and leathers (v. 5).
¹⁰sn This is generally viewed as a fine Egyptian linen that had many more delicate strands than ordinary linen.
¹¹sn Goat’s hair was spun into yarn and used to make the material for the first tent over the dwelling. It is ideal for tenting, since it is loosely woven and allows breezes to pass through, but with rain the fibers expand and prevent water from seeping through.
¹²sn Kaiser compares this to morocco leather (W. C. Kaiser, Jr, “Exodus,” in EBC 453); it was skin that had all the wool removed and then was prepared as leather and dyed red. Sarna, on the other hand, comments, “The technique of leather production is never described [in ancient Hebrew texts]. Hence, it is unclear whether Hebrew me’oddamim, literally ‘made red,’ refers to the tanning or dyeing process” (N. Sarna, Exodus, 157).
¹³tn The general scholarly consensus on the word <yv!jT= (t^ehasim) is that it is Egyptian in origin. The Arabic tuhas or duhas is a dolphin, and so some think the porpoise is meant—something like a dolphin or porpoise (cf. NASB). They are common in the Red Sea; their skins are used for clothing by the bedouin. The word has also been connected to an Egyptian word for “leather” (ths); see Driver, 265. Some variation of this is followed by NRSV (“fine leather”) and NLT (“fine goatskin leather”).
¹⁴sn The wood of the acacia is darker and harder than oak, and so very durable.
¹⁵tn The verb is a perfect with vav consecutive; it follows in the sequence initiated by the imperative in verse 2 and continues with the force of a command.
¹⁶tn The word is vDq=m! (miqdas), “a sanctuary” or a “holy place,” with the purpose of enabling Yahweh to reside (yT!n=k^vw+ [w^esakanti] in their midst. Cassuto reminds the reader that God did not need a place to dwell, but the Israelites needed a dwelling place for him, so that they would look to it and be reminded that he was in their midst (p. 327).
¹⁷tn The pronoun is singular.
¹⁸sn The expression “the pattern of the tabernacle” (/K*v=M!h^ tyn]b=T^ [tabnit hammiskan]) has been the source of much inquiry. The word rendered “pattern” is related to the verb “to build”; it suggests a model. Driver notes that in ancient literature there is the account of Gudea receiving in a dream a complete model of a temple he was to erect (p. 267). In this passage Moses is being shown something on the mountain that should be the pattern of the earthly sanctuary. The most plausible explanation of what he was shown comes from a correlation with comments in the Letter to the Hebrews and the Book of Revelation, which describe the heavenly sanctuary as the true sanctuary, and the earthly as the copy or shadow. One could say that Moses was allowed to see what John saw on the island of Patmos, a vision of the heavenly sanctuary. That still might not explain what it was, but it would mean he saw a revelation of the true tent, and that would imply that he learned of the spiritual and eternal significance of all of it. The fact that Israel’s sanctuary resembled those of other cultures does not nullify this act of revelation; rather, it raises the question of where the other nations got their ideas if it was not made known early in human history. One can conclude that in the beginning there was much more revealed to the parents in the garden than Scripture tells about (Cain and Abel did know how to make sacrifices before Leviticus legislated it). Likewise, one cannot but guess at the influence of the fallen Satan and his angels in the world of pagan religion. Whatever the source, at Sinai God shows the true, and instructs that it all be done without the pagan corruptions and additions. Cassuto notes that the existence of these ancient parallels shows that the section on the tabernacle need not be dated later into the second temple period, but fits the earlier period well (p. 324).
¹⁹tn The pronoun is plural.
²⁰sn Among the many helpful studies on the tabernacle, include S. M. Fish, “And They Shall Build Me a Sanctuary,” Gratz College of Jewish Studies 2 (1973): 43-59; I. Hart, “Preaching on the Account of the Tabernacle,” EvQ 54 (1982): 111-16; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; S. McEvenue, “The Style of Building Instructions,” Sem 4 (1974): 1-9; M. Ben-Uri, “The Mosaic Building Code,” Creation Research Society Quarterly 19 (1982): 36-39.
²¹sn This section begins with the ark, the most sacred and important object of Israel’s worship. Verses 10-15 provide the instructions for it, v. 16 has the placement of the Law in it, vv. 17-21 cover the mercy lid, and v. 22 the meeting above it. The point of this item in the tabernacle is to underscore the focus: the covenant people must always have God’s holy standard before them as they draw near to worship. A study of this would focus on God’s nature (he is a God of order, precision, and perfection), on the usefulness of this item for worship, and on the typology intended.
²²tn The word “ark” has long been used by English translations to render /ora (’aron), the word used for the wooden “box,” or “chest,” made by Noah in which to escape the flood and by the Israelites to furnish the tabernacle.
²³tn The size is two and a half cubits long, a cubit and a half wide, and a cubit and a half high. The size in feet and inches is estimated on the assumption that the cubit is 18 inches (see Driver, 267).
²⁴tn The verbs throughout here are perfect tenses with the vav consecutives. They are equal to the imperfect tense of instruction and/or injunction.
²⁵tn Here the verb is an imperfect tense; for the perfect sequence to work the verb would have to be at the front of the clause.
²⁶tn The word rz (zer) is used only in Exodus and seems to describe something on the order of a crown molding, an ornamental border running at the top of the chest on all four sides. There is no indication of its appearance or function.
²⁷sn The “testimony” is the Decalogue (Exod 24:12; 31:18; Deut 4:13; 9:9; 1 Kgs 8:9); the word identifies it as the witness or affirmation of God’s commandments belonging to his covenant with Israel. It expressed God’s will and man’s duty. In other cultures important documents were put at the feet of the gods in the temples.
²⁸tn The noun is tr#P)K^ (kapporet), a “propitiatory.” The old translation of “mercy-seat” came from Tyndale in 1530 and was also used by Luther in 1523. The noun is formed from the word “to make atonement,” and here means “a propitiating thing,” or “means of propitiation” or “place of propitiation.” The translation of “covering” is probably incorrect, for it derives from a rare use of the verb, if the same verb at all (the evidence shows “cover” is from another root with the same letters as this). The value of this place was that Yahweh sat enthroned above it, and so the ark essentially was the “footstool.” Blood was applied to the lid of the box, for that was the place of atonement (see Driver, 269-270).
²⁹tn After verbs of making or producing, the accusative (like “gold” here) may be used to express the material from which something is made (see GKC §117.hh).
³⁰tn The evidence suggests that the cherubim were composite angelic creatures that always indicated the nearness of God. So here images of them were to be crafted and put on each end of the ark of the covenant to signify that they were there. Ezekiel 1 describes four cherubim as each having human faces, four wings, and parts of different animals for their bodies. Traditions of them appear in the other cultures as well. They serve to guard the holy places and to bear the throne of God. Here they were to be beaten out as part of the lid.
³¹tn The text now shifts to use an imperative with the vav conjunction.
³²tn The use of hz# (zeh) repeated here expresses the reciprocal ideas of “the one” and “the other” (see R. J. Williams, Hebrew Syntax, §132).
³³sn The angels were to form one piece with the lid, and not separated. This could be translated “of one piece with” the lid, but it is likely the angels were fastened to it permanently.
³⁴tn The verb means “overshadowing, screening” in the sense of guarding (see 1 Kgs 8:7; 1 Chr 28:18; see also the account in Gen 3:24). The cherubim then signify two things here: by their outstretched wings they form the throne of God who sits above the ark (with the Law under his feet), and by their overshadowing and guarding they signify this as the place of atonement where people must find propitiation to commune with God. Until then they are barred from his presence. See Cassuto, 330-335.
³⁵tn Heb “their faces a man to his brother.”
³⁶tn Heb “the faces of the cherubim will be” (“the cherubim” was moved to the preceding clause for smooth English).
³⁷sn Here then is the main point of the ark of the covenant, and the main point of all worship—meeting with God through atonement. The text makes it clear that here God would meet with Moses (“you” is singular) and then he would speak to the people—he is the mediator of the covenant. Driver (272) makes the point that the verb here is not the word that means “to meet by chance” (as in Exod 3:18), but “to meet” by appointment for a purpose (yT!d=u^onw+ [w^eno’adti]). The parallel in the NT is Jesus Christ and his work. The theology is that the Law condemns people as guilty of sin, but the sacrifice of Christ makes atonement. So he is the “place of propitiation (Rom 3:25) who gains communion with the Father for sinners. A major point that could be made from this section is this: At the center of worship must be the atoning work of Christ—a perpetual reminder of God’s righteous standard (the testimony in the ark) and God’s gracious provision (the propitiatory lid).
³⁸tn The verb is placed here in the text: “and I will speak”; it has been moved in this translation to be closer to the direct object clause.
³⁹sn The Table of Bread (Tyndale’s translation, “Shewbread”) was to be a standing acknowledgment that Yahweh was the giver of daily bread. It was called the “presence-bread” because it was set out in his presence. The theology of this is that God provides; and the practice of this is that the people must provide for constant thanks. So if the ark spoke of communion through propitiation, the table speaks of dedicatory gratitude.
⁴⁰tn “Gold” is an adverbial accusative of material.
⁴¹sn There is some debate as to the meaning of tr#G#s=m! (misgeret). This does not seem to be a natural part of the table and its legs. The drawing on the Arch of Titus shows two cross-stays in the space between the legs, about halfway up. It might have been nearer the top, but the drawing of the table of presence-bread from the arch shows it half-way up. This frame was then decorated with the molding as well.
⁴²tn Heb “give.”
⁴³tn Heb “which [are] to four of its feet.”
⁴⁴tn Heb “houses.”
⁴⁵tn The verb is the Niphal perfect with the vav consecutive, showing here the intended result: “so that [the table] might be lifted up [by them].” The noun “the table” is introduced by what looks like the sign of the accusative, but here it serves to introduce or emphasize the nominative (see GKC §117.i).
⁴⁶tn Or “a deep gold dish.”
⁴⁷tn The suffixes on these four nouns will be genitives indicating the direct object—plates for it, i.e., the table. It is also possible to take them simply as possessive genitives.
⁴⁸tn Or “cups.”
⁴⁹tn The expression “for pouring out offerings” represents Hebrew /h@B* ES^y% rv#a& (‘aser yussak bahen). This literally says, “which it may be poured out with them,” or “with which [libations] may be poured out.”
⁵⁰sn The name basically means that the bread is to be set out in the presence of Yahweh. The custom is that of presenting bread on a table to God as a thank offering is common in other cultures as well. The bread here, though, would be placed on the table as a symbol for the divine provision for the twelve tribes—continually, because they were to express their thanksgiving continually. Priests could eat the bread after certain times. Fresh bread would be put there regularly.
⁵¹sn Clearly the point here is to provide light in the tent for access to God. He provided for his worshipers a light for the way to God, but he also wanted them to provide oil for the lamp to ensure that the light would not go out. Verses 31-36 describe the piece. It was essentially one central shaft, with three branches on either side turned out and upward. The stem and the branches were ornamented every so often with gold that was formed into the shape of the calyx and corolla of the almond flower. On top of the central shaft and the six branches were the lamps.
⁵²tn The word is hr*n)m= (m^enora)—here in construct to a following genitive of material. The main piece was one lampstand; but there were seven lamps on the shaft and its branches. See E. Goodenough, “The Menorah Among the Jews of the Roman World,” HUCA 23 (1950/51): 449-92.
⁵³tn Heb “beaten work / it will be made / the menorah.”
⁵⁴sn Cassuto says that the description “the cups, knobs and flowers” is explained in verses 32-36 as three decorations in the form of a cup, shaped like an almond blossom, to be made on one branch. There is the cup, and every cup will have two parts, (a) a knob, that is, the receptacle at the base of the blossom, and (b) a flower, which is called the corolla, so that each lamp rests on top of a flower (pp. 342-44).
⁵⁵tn Heb “will be from/of it.”
⁵⁶tn Heb “from the sides of it.”
⁵⁷tn Heb “from the second side.”
⁵⁸tn The text uses “one” again; “the one…the one” means “the one…and the next” in the distributive sense.
⁵⁹tn Heb “thus.”
⁶⁰tn For clarity the phrase “the first” has been supplied.
⁶¹tn For clarity the phrase “the next” has been supplied.
⁶²tn For clarity the phrase “the third” has been supplied.
⁶³tn Heb “will be from it.”
⁶⁴tn The word for “lamps” is from the same root as the lampstand, of course. The word is torn@ (nerot). This probably refers to the small saucer-like pottery lamps that are made very simply with the rim pinched over to form a place to lay the wick. The bowl is then filled with olive oil as fuel.
⁶⁵tn The translation “put up on” is the verb “bring up.” The construction is impersonal, “and he will bring up,” meaning “one will bring up.” It may mean that people were to fix the lamps on to the shaft and the branches, rather than cause the light to go up (see Driver, 277).
⁶⁶tn This is the verb, the Hiphil perfect with the vav consecutive, from roa, “light,” and in the causative, “to light, give light.”
⁶⁷sn The first word refers to something like small tongs or tweezers used to pull up and trim the wicks; the second word refers to fire-pans or censers.
⁶⁸tn “are to be” has been supplied.
⁶⁹tn Heb “a talent.”
⁷⁰tn The text has “he will make it” or “one will make it.” With no expressed subject it is given a passive translation.
⁷¹tn The text uses two imperatives: “see and make.” This can be interpreted as a verbal hendiadys, calling for Moses and Israel to see to it that they make these things correctly.
⁷²tn The participle is passive, “caused to see,” or, “shown.”
⁷³sn The message of this section surely refers to the light which shows the way or access to God. If one is to expound this correctly, though, since it is an instruction section for building the lampstand the message would be: God requires that his people ensure that light will guide the way of access to God. The breakdown for exposition could be the instructions for preparation for light (one lamp, several branches), then instructions for the purpose and maintenance of the lamps, and then the last verse telling the divine source for the instructions. Naturally, the metaphorical value of light will come up in the study, especially from the NT. So in the NT there is the warning that if churches are unfaithful God will remove their lampstand, their ministry (Rev 2-3).