Discovery BoxExodus 16:5 
Context16:5 On the sixth day 1 they will prepare what they bring in, and it will be twice as much as they gather every other day.” 2
Exodus 18:26
Context18:26 They judged the people under normal circumstances; the difficult cases they would bring 3 to Moses, but every small case they would judge themselves.
Exodus 25:2
Context25:2 “Tell the Israelites to take 4 an offering 5 for me; from every person motivated by a willing 6 heart you 7 are to receive my offering.
Exodus 35:25
Context35:25 Every woman who was skilled 8 spun with her hands and brought what she had spun, blue, purple, or scarlet yarn, or fine linen,
Exodus 36:2
Context36:2 Moses summoned 9 Bezalel and Oholiab and every skilled person in whom 10 the Lord had put skill – everyone whose heart stirred him 11 to volunteer 12 to do the work,
1 tn Heb “and it will be on the sixth day.”
2 sn There is a question here concerning the legislation – the people were not told why to gather twice as much on the sixth day. In other words, this instruction seems to presume that they knew about the Sabbath law. That law will be included in this chapter in a number of ways, suggesting to some scholars that this chapter is out of chronological order, placed here for a purpose. Some argue that the manna episode comes after the revelation at Sinai. But it is not necessary to take such a view. God had established the Sabbath in the creation, and if Moses has been expounding the Genesis traditions in his teachings then they would have known about that.
3 tn This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous action in past time.
4 tn The verb is וְיִקְחוּ (vÿyiqkhu), 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.
5 tn The “offering” (תְּרוּמָה, tÿrumah) 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 (Exodus, 765). S. R. Driver (Exodus, 263) 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. The LXX has “something taken off.”
6 tn The verb יִדְּבֶנּוּ (yiddÿvennu) is related to the word for the “freewill offering” (נְדָבָה, nÿdavah). 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).
7 tn The pronoun is plural.
8 tn Heb “wisdom of heart,” which means that they were skilled and could make all the right choices about the work.
9 tn The verb קָרָא (qara’) plus the preposition “to” – “to call to” someone means “to summon” that person.
10 tn Here there is a slight change: “in whose heart Yahweh had put skill.”
11 tn Or “whose heart was willing.”
12 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.
