Exodus 36

Exodus 36


“BezalelI and OholiabII and everyIII

Notes on verse 1a

I “Bezalel = Betsalel. 9x in OT. Probably from tsel (shade in a literal or figurative sense; shadow, shade, protection, shelter, or defense); {from tsalal (to be or become dark, shade; this is the shade as during twilight or shadow as associated with something opaque)} + el (God, a god) OR from batsal (onion) + el (God, a god). This is Bezalel or Bezaleleel or Betsalel. It means “in the shadow of God” or “in the protection of God” or “onion of God.” See https://www.abarim-publications.com/Meaning/Bezalel.html
II “Oholiab” = Oholiab. 5x in OT– all in Exodus. From ohel (tent, covering, home, or side pillar); {perhaps from ahal (to shine, be clear)} + ab (father, ancestor, grandfather; father in a literal or figurative sense). This is Oholiab, meaning “father’s tent.”
III “every” = kol. From kalal (to complete). This is all or every.

skilledIV personV to whom the LordVI has givenVII skillVIII

Notes on verse 1b

IV “skilled” = chakam + leb. Literally, “wise-hearted.” Chakam is from chakam (to be wise or teach wisdom; this is wisdom in thought, word, or action). This is wise, skillful, cunning, or artful. Leb may be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
V “person” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
VI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
VII “given” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
VIII “skill” = chokmah. Related to “skilled” in v1. From chakam (see note IV above). This is wisdom, wit, or skillfulness.

and understandingIX to knowX how to doXI anyXII workXIII

Notes on verse 1c

IX “understanding” = tebunah. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is understanding, discernment, discretion, intelligence, skill, fruit, an argument.
X “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
XI “do” = asah. This is to make, do, act, appoint, become in many senses.
XII “any” = kol. Same as “every” in v1. See note III above.
XIII “work” = melakah. From the same as malak (messenger, an angel, or a deputy; human messengers literally or for prophets, priests, or teachers as messengers of God; also supernatural messengers i.e. angels). Properly, this is a deputyship or some kind of work. It can also be the product that comes from labor.

in the constructionXIV of the sanctuaryXV shall work in accordance with allXVI that the Lord has commanded.”XVII

Notes on verse 1d

XIV “construction” = abodah. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is labor, service, bondage, job, servitude, worker. It can refer to any kind of work.
XV “sanctuary” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.
XVI “all” = kol. Same as “every” in v1. See note III above.
XVII “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).

MosesXVIII then calledXIX Bezalel and Oholiab and every skilled person to whom the Lord had given skill,XX everyoneXXI whose heartXXII was stirredXXIII to comeXXIV to do the work, 

Notes on verse 2

XVIII “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
XIX “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
XX “skill” = chokam + leb. Chokam is the same as “skill” in v1. See note VIII above. Leb is the same as “skilled” in v1. See note IV above.
XXI “everyone” = kol. Same as “every” in v1. See note III above.
XXII “heart” = leb. Same as “skilled” in v1. See note IV above.
XXIII “stirred” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
XXIV “come” = qarab. This is to come near, offer, make ready, approach, take.

and they receivedXXV fromXXVI Moses all the offeringsXXVII

Notes on verse 3a

XXV “received” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XXVI “from” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
XXVII “offerings” = terumah. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This is offering, gift – a sacred offering. It could also be a tribute or a bribe.

that the IsraelitesXXVIII had broughtXXIX for the workXXX of constructingXXXI the sanctuary.

Notes on verse 3b

XXVIII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is related to “Bezalel” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note I above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
XXIX “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XXX “work” = melakah + abodah. Melakah is the same as “work” in v1. See note XIII above. Abodah is the same as “construction” in v1. See note XIV above.
XXXI “constructing” = asah. Same as “do” in v1. See note XI above.

They still kept bringing him freewill offeringsXXXII every morning,XXXIII so that all the skilled workersXXXIV who were doing every sort of task on the sanctuary came,XXXV eachXXXVI from the taskXXXVII being performed,XXXVIII 

Notes on verses 3c-4

XXXII “freewill offerings” = nedabah. From nadab (to offer willingly, volunteer, freely give, be willing). This is a freewill offering, something giving spontaneously.
XXXIII “every morning” = boqer + boqer. Literally, “morning after morning.” From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
XXXIV “skilled workers” = chakam. Same as “skilled” in v1. See note IV above.
XXXV “came” = bo. Same as “brought” in v3. See note XXIX above.
XXXVI “each” = ish. Same as “person” in v1. See note V above.
XXXVII “task” = melakah. Same as “work” in v1. See note XIII above.
XXXVIII “performed” = asah. Same as “do” in v1. See note XI above.

and said to Moses, “The peopleXXXIX are bringing much moreXL than enoughXLI for doingXLII the workXLIII that the Lord has commanded us to do.” 

Notes on verse 5

XXXIX “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
XL “much more” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
XLI “enough” = day. This is enough, plenty, overflow, or ability.
XLII “doing” = abodah. Same as “construction” in v1. See note XIV above.
XLIII “work” = melakah. Same as “work” in v1. See note XIII above.

So Moses gave command, and wordXLIV was proclaimedXLV throughout the camp:XLVI

Notes on verse 6a

XLIV “word” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
XLV “proclaimed” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
XLVI “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

“No manXLVII or womanXLVIII is to makeXLIX anything elseL as an offering for the sanctuary.”

Notes on verse 6b

XLVII “man” = ish. Same as “person” in v1. See note V above.
XLVIII “woman” = ishshah. Related to “person” in v1. From ish (see note V above). This is woman, wife, or female.
XLIX “make” = asah. Same as “do” in v1. See note XI above.
L {untranslated} = melakah. Same as “work” in v1. See note XIII above.

So the people were restrainedLI from bringing, for whatLII they hadLIII already brought was moreLIV than enough to do all the work.LV

Notes on verses 6c-7

LI “restrained” = kala. 18x in OT. This is to stop in the sense of holding back or restraining. It could be keep, refuse, forbid, or to prohibit by word.
LII “what” = melakah. Same as “work” in v1. See note XIII above.
LIII “had” = hayah. Related to “Lord” in v1. See note VI above.
LIV “was more” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
LV “work” = melakah. Same as “work” in v1. See note XIII above.

All those with skill among the workers made the tabernacleLVI with tenLVII curtains;LVIII

Notes on verse 8a

LVI “tabernacle” = mishkan. From shakan (to settle down in the sense of residing somewhere or staying there permanently; to abide or continue). This is a place where one lives – a tabernacle, tent, or other kind of dwelling. It can also be a lair where animals live, the grave, the Temple, or the Tabernacle.
LVII “ten” = eser. Perhaps from asar (to tithe, render a tenth of). This is ten or -teen. While 7 is symbolically the number of perfection, ten is also symbolically a number of perfection (but to a lesser degree than 7 is).
LVIII “curtains” = yeriah. From yara (to tremble, fear, quiver). This is a hanging curtain – a tent curtain that can shake.

they were made of fine twistedLIX linenLX and blue,LXI purple,LXII

Notes on verse 8b

LIX “fine twisted” = shazar. All in Exodus. This is to twist or twine.
LX “linen” = shesh. This refers to byssus flax, a bleached fabric – white linen. It can also figuratively refer to marble.
LXI “blue” = tekeleth. Perhaps from shechelet (something that is in incense; maybe onycha, a mussel); from the same as shachal (lion). This is violet or blue. It refers to a mussel that contains a dye or things dyed using that dye.
LXII “purple” = argaman. This is purple or red-purple. It can refer to the color or something dyed in that color.

and crimson yarns,LXIII with cherubimLXIV skillfullyLXV workedLXVI into them. 

Notes on verse 8c

LXIII “crimson yarns” = tola + shani. Tola is a worm or maggot, perhaps a crimson-grub of species coccus ilicis. It is used in the manufacture of red dye. So, this word could be crimson, purple, or something dyed in those colors. It could also refer to an oppressor. Shani is crimson or scarlet. It can also refer to the insect that the red dye is made from (coccus ilicis), the color of that dye, or things dyed with it (like thread).
LXIV “cherubim” = kerub. Perhaps related to Akkadian (“to bless” or “one who blesses”). This is a cherub – perhaps a class of angels. See https://en.wiktionary.org/wiki/%D7%9B%D7%A8%D7%95%D7%91#Hebrew
LXV “skillfully” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
LXVI “worked” = maasehasah. Maaseh is related to “do” in v1. From asah (see note XI above). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced. Asah is the same as “do” in v1. See note XI above.

The lengthLXVII of eachLXVIII curtain was twentyLXIX-eightLXX cubitsLXXI

Notes on verse 9a

LXVII “length” = orek. From arak (to be long in a literal or figurative sense, to continue, defer, draw out). This is length, long, or forever.
LXVIII “each” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
LXIX “twenty” = esrim. Related to “ten” in v8. From the same as eser (see note LVII above). This is twenty or twentieth.
LXX “eight” = shemoneh. Perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eight or eighth. It can refer to abundance as being more than 7, the number of sacred fullness.
LXXI “cubits” = ammah. From the same as em (mother). This is a cubit, post, threshold, pivot. It is mother as the basic measure (the length of the forearm). It is also mother as the which bonds an entryway i.e. the base of the door.

and the widthLXXII of eachLXXIII curtain fourLXXIV cubits; all the curtains were of the sameLXXV size.LXXVI

Notes on verse 9b

LXXII “width” = rochab. From rachab (to grow wide or enlarge in a literal or figurative sense; extend, relieve, rejoice, or speak boldly). This is breadth, depth, thickness, expanse. It is width in a literal or figurative sense.
LXXIII “each” = echad. Same as “each” in v9. See note LXVIII above.
LXXIV “four” = arba. From raba (to make square or be four-sided). This is four.
LXXV “same” = echad. Same as “each” in v9. See note LXVIII above.
LXXVI “size” = middah. From mad (measure, cloth, cloak, armor, stature, height); from madad (to measure, stretch, be extended, continue). This is a measure, size, garment, height, width, or tribute.

10 He joinedLXXVII fiveLXXVIII curtains to one another,LXXIX and the other five curtains he joined to one another. 11 He made loopsLXXX of blue on the edgeLXXXI

Notes on verses 10-11a

LXXVII “joined” = chabar. This is to unite, ally, attach, touch. It is to join in a literal or figurative sense. Also, specially, using magic knots or spells to fascinate or connect.
LXXVIII “five” = chamesh. This is five or fifth.
LXXIX “to one another” = echad + el + ish. Literally, “one to a man.” Echad is the same as “each” in v9. See note LXVIII above. Ish is the same as “person” in v1. See note V above.
LXXX “loops” = lulaah. 13x in OT– all in reference to the tabernacle. From the same as lulay (a loop) OR from the same as lul (may be from a word that means fold back; winding stairs; enclosed ladder). This is a loop.
LXXXI “edge” = saphah. This is lip, edge, border, bank – used for a boundary. It can also be speech or language.

of the outermostLXXXII curtain of the firstLXXXIII set;LXXXIV likewiseLXXXV he made them on the edge of the outermostLXXXVI curtain of the secondLXXXVII set; 

Notes on verse 11b

LXXXII “outermost” = qatsah. From qatseh (end, brink, border, edge, frontier; that which is within set boundaries); from qatsah (to cut off, cut short; figuratively, to destroy). This is an end, corner, outer limit, coast, corner, fringe.
LXXXIII “first” = echad. Same as “each” in v9. See note LXVIII above.
LXXXIV “set” = machbereth. Related to “joined” in v10. 8x in OT– all in reference to the tabernacle and ephod. From chabar (see note LXXVII above). This is something joined, a set, seam.
LXXXV “likewise” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
LXXXVI “outermost” = qitson. 4x in OT– all in reference to the tabernacle. From qatsats (to cut or chop off in a literal or figurative sense) OR from quts (summer, cut from, harvest season). This is outermost or at the end.
LXXXVII “second” = sheni. From shanah (to fold, repeat, double, alter, or disguise). This is double, again, another, second.

12 he made fiftyLXXXVIII loops on the oneLXXXIX curtain, and he made fifty loops on the edgeXC of the curtain that was in the second set; the loops wereXCI opposite one another.XCII 

Notes on verse 12

LXXXVIII “fifty” = chamishshim. Related to “five” in v10. From chamesh (five, fifth). This is fifty.
LXXXIX “one” = echad. Same as “each” in v9. See note LXVIII above.
XC “edge” = qatseh. Related to “outermost” in v11. From qatsah (see note LXXXII above). This is end, brink, border, edge, frontier. It can refer to that which is within set boundaries.
XCI “were” = qabal. 13x in OT. This is to receive, undertake, choose, adopt as a custom. It can be literal or figurative.
XCII “opposite one another” = echad + el + echad. Literally, “one to one.” Echad is the same as “each” in v9. See note LXVIII above.

13 And he made fifty claspsXCIII of goldXCIV and joined the curtains one to the other with clasps; so the tabernacle was one whole.XCV

14 He also made curtains of goats’ hairXCVI for a tentXCVII over the tabernacle; he made elevenXCVIII curtains. 

Notes on verses 13-14

XCIII “clasps” = qeres. 10x in OT– all in reference to the tabernacle. From qaras (to stoop, crouch, protrude; to be hunchbacked). This is a clasp or hook.
XCIV “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
XCV “one whole” = echad. Same as “each” in v9. See note LXVIII above.
XCVI “goats’ hair” = ez. Perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
XCVII “tent” = ohel. Related to “Oholiab” in v1. See note II above.
XCVIII “eleven” = ashte + asar. Ashte is 19x in OT. From ashath (to chink) OR from eseth (plate, fabric); from ashath (to shine, think, be glossy). This is one as a portion of eleven. Asar is related to “ten” in v8 & “twenty” in v9. From the same as eser (see note LVII above). This is ten or teen.

15 The length of eachXCIX curtain was thirtyC cubits and the width of each curtain four cubits; the eleven curtains were of the same size. 16 He joined five curtains by themselvesCI and sixCII curtains by themselves. 

Notes on verses 15-16

XCIX “each” = echad. Same as “each” in v9. See note LXVIII above.
C “thirty” = sheloshim. From the same as shalosh (three, fork, triad). This is thirty or thirtieth.
CI “by themselves” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
CII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.

17 He made fifty loops on the edgeCIII of the outermostCIV curtain of the one set and fifty loopsCV on the edgeCVI of the other connectingCVII curtain. 

Notes on verse 17

CIII “edge” = saphah. Same as “edge” in v11. See note LXXXI above.
CIV “outermost” = qitson. Same as “outermost” in v11. See note LXXXVI above.
CV {untranslated} = asah. Same as “do” in v1. See note XI above.
CVI “edge” = saphah. Same as “edge” in v11. See note LXXXI above.
CVII “connecting” = chobereth + sheni. Chobereth is related to “joined” in v10 & “set” in v11. 4x in OT– all in reference to the tabernacle. From chabar (see note XXIV above). This is something joined, a set, coupling, joint. Sheni is the same as “second” in v11. See note LXXXVII above.

18 He made fifty clasps of bronzeCVIII to join the tent together so that it might be one whole. 19 And he made for the tent a coveringCIX of tannedCX rams’CXI skinsCXII

Notes on verses 18-19a

CVIII “bronze” = nechosheth. Perhaps from nechushah (copper, bronze, brass – something made from this metal like a coin or fetter; something that is considered base in contrast to gold or silver.; from nachush (made of bronze or brass, coppery; figuratively, hard); from nachash (to divine, interpret omens, learn from experience, observe; to hiss). This is bronze, copper, steel, brass or something made from copper. So, it could be a coin or chains. It can also figuratively mean something considered lesser in contrast to gold or silver.
CIX “covering” = mikseh. 16x in OT. From kasah (to cover, conceal, overwhelm; to cover as clothes do or to hide a secret). This is a covering.
CX “tanned” = adom. 10x in OT. This is to be red, ruddy, dyed scarlet, or flushed in the face.
CXI “rams’” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.
CXII “skins” = or. Perhaps from ur (to be made naked, exposed, or bare). This is skin, hide, or leather. It can also refer to a body.

and an outerCXIII covering of fineCXIV leather.CXV

Notes on verse 19b

CXIII “outer” = maal. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
CXIV “fine” = tachash. 14x in OT. This is some kind of leather taken from a furry animal. It may be an antelope or badger. It is often translated fine, but it used to often be porpoise.
CXV “leather” = or. Same as “skins” in v19. See note CXII above.

20 Then he made the uprightCXVI framesCXVII for the tabernacle of acaciaCXVIII wood.CXIX 

Notes on verse 20

CXVI “upright” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
CXVII “frames” = qeresh. This may come from a word that means to split off. So, it is a plank or board. It can also refer to a ship’s deck.
CXVIII “acacia” = shittah. This is acacia or shittim.
CXIX “wood” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.

21 Ten cubits was the length of a frame and a cubit and a halfCXX the width of eachCXXI frame. 22 EachCXXII frame had twoCXXIII pegsCXXIV for fittingCXXV together;CXXVI he did thisCXXVII for all the frames of the tabernacle. 

Notes on verses 21-22

CXX “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
CXXI “each” = echad. Same as “each” in v9. See note LXVIII above.
CXXII “each” = echad. Same as “each” in v9. See note LXVIII above.
CXXIII “two” = shenayim. Related to “second” in v11. From sheni (see note LXXXVII above). This is two, both, second, couple.
CXXIV “pegs” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
CXXV “fitting” = shalab. 2x in OT– both in reference to the tabernacle. This is to fit, be bound at an equidistant interval.
CXXVI “together” = echad + el + echad. Literally, “one to one.” Echad is the same as “each” in v9. See note LXVIII above.
CXXVII “this” = ken. Same as “likewise” in v11. See note LXXXV above.

23 The frames for the tabernacle he made in this way: twenty frames for the southCXXVIII side,CXXIX 24 and he made fortyCXXX basesCXXXI of silverCXXXII under the twenty frames, two bases under the first frame for its two pegs

Notes on verses 23-24a

CXXVIII “south” = negeb + teman. Negeb comes from a root that may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought. Teman is from the same as yamin (right hand or side; that which is stronger or more agile; the south); {perhaps yamam (to go or choose the right, use the right hand; to be physically fit or firm)}. This is south, towards the south, wind from the south.
CXXIX “side” = peah. From paah (to puff, scatter, cut in pieces) OR poh (here, side). This is a side, edge, region, temple, corner.
CXXX “forty” = arbaim. Related to “four” in v9. From the same as arba (see note LXXIV above). This is forty.
CXXXI “bases” = eden. From the same as adon (lord, master, owner); root means to rule or be sovereign. This is a base, pedestal, or foundation.
CXXXII “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.

and two bases under the nextCXXXIII frame for its two pegs. 25 For the second sideCXXXIV of the tabernacle, on the northCXXXV side,CXXXVI he made twenty frames 26 and their forty bases of silver, two bases under the first frame and two bases under the next frame. 

Notes on verses 24b-26

CXXXIII “next” = echad. Same as “each” in v9. See note LXVIII above.
CXXXIV “side” = tsela. Perhaps from tsala (to limp, be lame). This is rib, side, leaf, plank, side of a person or object; quarter of the sky.
CXXXV “north” = tsaphon. From tsaphan (to hide, hoard, reserve; to cover over or figuratively to deny; also to lurk). This is properly hidden, dark, or gloomy. It can also be used to refer to the north.
CXXXVI “side” = peah. Same as “side” in v23. See note CXXIX above.

27 For the rearCXXXVII of the tabernacle westwardCXXXVIII he made six frames. 28 He made two frames for the cornersCXXXIX of the tabernacle in the rear. 

Notes on verses 27-28

CXXXVII “rear” = yerekah. From yarek (thigh, side, body, shank; can be figurative for genitalia). This is flank, side, recesses, border, quarter, extreme parts.
CXXXVIII “westward” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.
CXXXIX “corners” = mequtsah. 2x in OT– both in reference to the tabernacle. From qatsa (to corner); from miqtsoa (corner buttress, turning, angle); from qatsa (to scrape off, corner, separate as at an angle). This is an angle or corner.

29 They were separateCXL beneathCXLI but joinedCXLII at the topCXLIII at the first ring;CXLIV

Notes on verse 29a

CXL “separate” = taam. 5x in OT. From taom (twin in a literal or figurative sense). This is to separate, join, have twins, be complete, duplicate.
CXLI “beneath” = mattah. 19x in OT. From natah (to stretch or spread out, extend, bend). This is downwards, bottom, under, lower.
CXLII “joined” = yachad + hayah + taam. Yachad is from yachad (to join, be united). This is a unit, both, altogether, unitedness, alike. Hayah is the same as “had” in v7. See note LIII above. Taam is the same as “separate” in v29. See note CXL above.
CXLIII “top” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
CXLIV “ring” = tabbaath. From taba (to sink, drown, settle, or fasten). This is a signet ring or seal. It can also be used more broadly for rings in general.

he made two of them in this wayCXLV for the two corners.CXLVI 30 There were eight frames with their bases of silver: sixteen bases, under everyCXLVII frame two bases.

31 He made barsCXLVIII of acacia wood: five for the frames of the one sideCXLIX of the tabernacle, 32 and five bars for the frames of the otherCL sideCLI of the tabernacle, and five bars for the frames of the tabernacle at the rear westward. 

Notes on verses 29b-32

CXLV “this way” = ken. Same as “likewise” in v11. See note LXXXV above.
CXLVI “corners” = miqtsoa. Related to “corners” in v28. 12x in OT. See note CXXXIX above.
CXLVII “every” = echad. Same as “each” in v9. See note LXVIII above.
CXLVIII “bars” = beriach. From barach (to flee, drive away, hurry, to bolt). This is a bar or a bolt. It can also be used for a fugitive.
CXLIX “side” = tsela. Same as “side” in v25. See note CXXXIV above.
CL “other” = sheni. Same as “second” in v11. See note LXXXVII above.
CLI “side” = tsela. Same as “side” in v25. See note CXXXIV above.

33 He made the middleCLII bar to pass throughCLIII from endCLIV to end halfway upCLV the frames. 34 And he overlaidCLVI the frames with gold and made rings of gold for them to holdCLVII the bars and overlaid the bars with gold.

Notes on verses 33-34

CLII “middle” = tikon. 11x in OT. From the same as tavek (among, middle, in the midst, center; perhaps properly to sever). This is middle, lowest, midst, or central.
CLIII “pass through” = barach. Related to “bars” in v31. See note CXLVIII above.
CLIV “end” = qatseh. Same as “edge” in v12. See note XC above.
CLV “halfway up” = tavek. Related to “middle” in v33. See note CLII above.
CLVI “overlaid” = tsaphah. This is to spread, to cover with sheets (as with metal).
CLVII “hold” = bayit. Related to “Israelites” in v3. Probably from banah (see note XXVIII above). This is house, court, family, palace, temple.

35 He made the curtainCLVIII of blue, purple, and crimson yarns and fine twisted linen, with cherubim skillfully worked into it. 36 He made for it four pillarsCLIX of acacia and overlaid them with gold; their hooksCLX were of gold, and he castCLXI for them four bases of silver. 

Notes on verses 35-36

CLVIII “curtain” = paroketh. Perhaps from the same as perek (perhaps from a word meaning fracture or break apart, emphasizing the severity or the break; harshness, severity, cruelty; rigorously). This is something that separates – a screen, curtain, or veil.
CLIX “pillars” = ammud. Related to “upright” in v20. From amad (see note CXVI above). This is a pillar, stand, or platform.
CLX “hooks” = vav. 13x in OT. This is a hook, pin, or peg. It is also the name of a letter in the Hebrew alphabet.
CLXI “cast” = yatsaq. This is to pour out, flow, wash away, or overflow. It can imply melting as one does to cast metal. By extension, it can refer to something being steadfast, stiffened, firmly in place.

37 He also made a screenCLXII for the entranceCLXIII to the tent, of blue, purple, and crimson yarns and fine twisted linen, embroidered with needlework,CLXIV 38 and its five pillars with their hooks. He overlaid their capitalsCLXV and their basesCLXVI with gold, but their five basesCLXVII were of bronze.

Notes on verses 37-38

CLXII “screen” = masak. From sakak (to cover or overshadow; to hedge or fence in; figuratively, to defend, protect, or join together). This is a covering, screen, or curtain. It could also refer to some kind of defense.
CLXIII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
CLXIV “embroidered with needlework” = maaseh + raqam. Maaseh is the same as “worked” in v8. See note LXVI above. Raqam is 9x in OT– 8x in Exodus of materials for the tabernacle and priesthood & 1x in Psalm 139:15 of being “intricately woven in the depths of the earth.” This is to embroider, weave, vary color, fabricate.
CLXV “capitals” = rosh. Same as “top” in v29. See note CXLIII above.
CLXVI “bases” = chashuq. 8x in OT– all in reference to the Tabernacle. From chashaq (to cling, have a desire, love, join, deliver). This is a ring or band.
CLXVII “bases” = eden. Same as “bases” in v24. See note CXXXI above.

Image credit: “A Walk through the Tabernacle” by Jeremy Park of Bible Scenes.

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