Notes for Exodus 36:1LEB

"wise of [in] heart."




"understanding, discernment."


The relative clause includes this infinitive clause that expresses either the purpose or the result of Yahweh’s giving wisdom and understanding to these folk.


This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as "the set-a-part task" or "the sacred task" (Exodus, 1019). The NIV makes it "constructing," so read "the work of constructing the sanctuary."


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.


Notes for Exodus 36:2LEB

The verb קָרָא (qara’) plus the preposition "to" – "to call to" someone means "to summon" that person.


Here there is a slight change: "in whose heart Yahweh had put skill."


Or "whose heart was willing."


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.


Notes for Exodus 36:3LEB

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."


"in the morning, in the morning."


Notes for Exodus 36:4LEB

"a man, a man from his work"; or "each one from his work."


Notes for Exodus 36:5LEB

The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim léhavi’) 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.


"for the service" (so KJV, ASV).


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


Notes for Exodus 36:6LEB

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).




The verse ends with the infinitive serving as the object of the preposition: "from bringing."


Notes for Exodus 36:7LEB

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).


"for all the work, to do it."


This lengthy section (Exodus 35:1–36:7LEB) forms one of the most remarkable sections in the book. Here there is a mixture of Yahweh’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 Yahweh’s commission, and inspired by Yahweh’s Spirit, the faithful and willing people rally to support and participate in the Yahweh’s work.


Notes for Exodus 36:10LEB

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."


The words "the other" have been supplied.


Notes for Exodus 36:13LEB



Notes for Exodus 36:14LEB

"eleven curtains he made them."


Notes for Exodus 36:18LEB

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."


Notes for Exodus 36:19LEB

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


Notes for Exodus 36:20LEB

There is debate whether the word הַקְּרָשִׁים (haqqérashim) means "boards" or "frames" or "planks" (see Ezek 27:6LEB) 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.


"Wood" is an adverbial accusative.


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


Notes for Exodus 36:21LEB

"the frame."


"the one."


Notes for Exodus 36:22LEB

"two hands to the one frame."


"joined one to one."


Notes for Exodus 36:24LEB

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


Notes for Exodus 36:26LEB

"under the one frame" again.


Notes for Exodus 36:29LEB

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


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.


Notes for Exodus 36:34LEB

Literally "houses"; i.e., places to hold the bars.


Notes for Exodus 36:35LEB

The verb is simply "he made" but as in Exod 26:31LEB it probably means that the cherubim were worked into the curtain with the yarn, and so embroidered on the curtain.


Notes for Exodus 36:36LEB

"and their hooks gold."


Notes for Exodus 36:38LEB

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 26:37LEB, 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 Set-a-Part 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).


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.