36:2 Moses summoned 7 Bezalel and Oholiab and every skilled person in whom 8 the Lord had put skill – everyone whose heart stirred him 9 to volunteer 10 to do the work, 36:3 and they received from Moses all the offerings the Israelites had brought to do 11 the work for the service of the sanctuary, and they still continued to bring him a freewill offering each morning. 12 36:4 So all the skilled people who were doing all the work on the sanctuary came from the work 13 they were doing 36:5 and told Moses, “The people are bringing much more than 14 is needed for the completion 15 of the work which the Lord commanded us to do!” 16
36:6 Moses instructed them to take 17 his message 18 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. 19 36:7 Now the materials were more than enough 20 for them to do all the work. 21
1 tn Heb “wise of [in] heart.”
2 tn Heb “wisdom.”
3 tn Heb “understanding, discernment.”
4 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.
5 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.”
6 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.
7 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
8 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
9 tn Or “whose heart was willing.”
10 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.
11 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.”
12 tn Heb “in the morning, in the morning.”
13 tn Heb “a man, a man from his work”; or “each one from his work.”
14 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.
15 tn Heb “for the service” (so KJV, ASV).
16 tn The last clause is merely the infinitive with an object – “to do it.” It clearly means the skilled workers are to do it.
17 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).
18 tn Heb “voice.”
19 tn The verse ends with the infinitive serving as the object of the preposition: “from bringing.”
20 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).
21 tn 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