Exodus 25 v.1: Then Adonai spoke to Moshe, saying: v.2: Speak to the people of Israel, that each person who wishes, should donate an offering to Me. You will take My offering. v.2: The word used here is terumah,,תרומה and refers to this specific offering. It is sometimes translated a free-will offering, which reflects the fact that it was to be done without compulsion, freely donated. The word you in the second sentence is plural, referring to all of Israel. v.3: So this is the offering that you (plural) will receive from them: gold and silver, and bronze; v.4: also blue, purple and red thread; white cloth, and goats; v.4: This is a difficult verse to translate. The blue referred to is the word techelet,,תכלת the same word which is used in Numbers 15:37ff. White cloth is the literal interpretation of our word shayesh,,שיש and it has been interpreted by translators to refer to silk or linen (KJV, NIV). However, because Hebrew does have specific words for both silk and linen, it is not sure what is being referred to here. One translator states, bleached cloth. Rashi (the renowned medieval French rabbi) translates this as linen. Although our text literally states, goats, no translators ever translate this verse to mean the actual full animal. The word is interpreted (and translated) as goat hair (Rashi) or goat skin (my preference). v.5: as well as ram skins that are dyed red, with sheep skin and acacia wood; v.5: We have no idea what the animal referred to as a tachash is that is mentioned in this verse. It is the next to the last item listed, just before acacia wood. Our translation is simply an educated guess. The following represent other guesses throughout history: a kosher unicorn (Rashi and the Talmud); a giraffe (Talmud); a badger; a sea cow (JPS); based on a similar Arabic word, a porpoise so, porpoise skins; and finally, others have translated this as a sheep skin or goat skin. v.6: oil for lighting, fragrant spices for anointing oil, and incense; v.7: onyx stones, and filled stones for the (High Priest s) shoulder plate and breastplate. v.7: There are a lot of opinions today on the identification of this stone, called a shoham,,שוהם in Hebrew. The 1 st century Jewish historian Yosef
ben Matityahu (Josephus) identifies it as an onyx stone, and we adhere to his understanding. A fascinating article on stones of the Torah is found at: http://www.preciousstonesofthebible.com/stonegallery.html Filled stones is the literal translation of the Hebrew, and refers to the other stones used to either fill the breast and shoulder plates of the High Priest, or refers to the stones being filled with various colors and tribal representations. v.8: Then they will make a holy place for Me; so I will live in their midst! v.8: The word mikdash,,מקדש is used for holy place, and can also be translated a sanctuary. In later usage, the word was a nickname for the Temple (often used in the phrase, bet mikdash, בית,מקדש meaning the house of the holy place ). v.9: In every detail that I show you: the pattern of the Tabernacle, and the pattern of all the vessels, that is how you will make it! v.9: This can also be translated according to the pattern of the Tabernacle, and according to the pattern of all the vessels. The words according to are not specifically in the Torah text, but are understood as part of the poetry, flow and context of the language. v.10: Then make a chest of acacia wood, two and a half cubits in length, one half cubit in width, and one and half cubits in height. v.10: The Hebrew word amah,,אמה a cubit, is estimated by many scholars to be 18.9 to 22.7 inches in size. v.11: Coat it in pure gold, inside and out, and overlay it with a golden border around it. v.11: The verb to coat it is in the singular form, which is interesting in that many of the other verbs used in this chapter are in the second person plural (that is, you, plural). Thus, we may understand that Moses is being personally instructed here, and being given this specific overseeing responsibility, by the grammar that is used. v.12: Cast four golden rings for it, then put them on their four legs, with two rings on one side, and two rings on the second side. v.13: Make poles of acacia wood, then cover them in gold. v.13: Similar to verse 11, the verbs make and cover are singular in form. v.14: Bring the poles into the rings on the side of the chest, so the chest is carried with them.
v.14: Or more simply, put the poles through the rings on the side of the chest We translated this to give a more literal version of the text. v.15: The poles must be in the rings of the chest. They should not be removed from them. v.16: Then you will put the witness that I will give to you to the chest. v.16: This may be translated, Then you will put the witness that I will give to you into (or inside) the chest. The literal Hebrew states to the chest, but it is understood by the flow, context and grammar of this verse that the inside of the chest is being referred to here. v.17: So then you must make a pure gold cover, two and a half cubits in length, and one and a half cubits in width. v.18: And make two guardian beings from hammered gold. Make them on the two edges of the cover. v.18: This can be understood as put them on the two edges of the cover, as opposed to make them, although the literal text says to make them. Again, the context of the text allows put them to be understood as the meaning of the Hebrew word ta aseh,.תעשה The word for guardian being is cheruv,,כרוב often written in English as a cherub. v.19: Then put one guardian being on one edge, and the other guardian being on the other edge of the cover. Put the guardian beings on the two edges. v.19: We have a very interesting nuance in the grammar. Verses17 and 18 use the word ta aseh for make or put. In v.19 we have more of an imperative, directive form: the word aseh,,עשה is used, perhaps emphasizing that this particular instruction is crucial for getting the pattern copied correctly. Yet, in the second use of the word put in this verse (which starts the second sentence), we again have the less imperative, more future tense form, ta aseh. v.20: The guardian beings must have their wings spread upwards, covering the chest cover with their wings. Their faces must be towards each other, and the guardian beings must have their faces towards the ark cover. v.20: Interestingly, the verb used for covering the ark cover is sokekim, from the same root word as sukkah and sekak, two words,סוככים having to do with specific coverings during the mo ed (the national meeting time, cf. Lev. 23) of Sukkot (Tabenacles).
v.21: Then put the cover on the chest, from above; and place (inside of it) the witness that I will give to you. v.22: So I will meet with you there, from on top of the cover, between the two guardian beings that are on the chest of the witness. I will speak with you all that I will instruct you about, for the people of Israel. v.23: Then make a table out of acacia wood, two cubits in length, and one cubit in width, with a height of a cubit and a half. v.24: You will overlay it with pure gold and make a gold border all around it. v.25: Fashion a frame for it that goes around, and is one hand wide, then make a gold rim around it. v.25: This is a difficult verse to both translate, and understand. The medieval commentator Rashi can help us. He notes the following: the Targum [Onkelos] renders this as a rim. The Sages of Israel differed concerning the matter. Some say that it was above [i.e., extending from the table top], around the table, like the rims at the edge of the tables of princes. Some say that it was below [the table top], inserted from one leg to the other on the four sides of the table, and the table top lay on that frame (Rashi, quoted in: http://www.chabad.org/library/bible_cdo/showrashi/false/aid/9886/jewi sh/chapter-25.htm). These are two of our options for picturing what we translated in v. 25. v.26: Then make four gold rings and put the rings on the four corners of the four legs. v.27: The rings must be close to the frame to hold the poles to carry the table. v.28: And make the poles from acacia wood, then cover them with gold. They will (be used to) carry the table. v.29: Then make its bowls, its pans, its jars and its supports for pouring out. You will make them with pure gold. v.29: There are many possibilities for translating this verse, as it uses difficult Hebrew to translate. Another alternative translation could be: its bowls, its spoons (or ladles), its tubes for its emptying out. These are all items used to make, consume, and store the inner bread (also translates as face bread ). The question is: which exact instruments each of these words refers to, and there are numerous possibilities.
v.30: Put the inner bread on the table, always before Me. v.30: The word for inner bread is lehem panim, לחם,פנים and can be translated in a few different ways. We chose inner bread, believing this to be the best understanding of these words, relating it to being the priests bread that was eaten in the inner courts of the Tabernacle (and later Temple). However, face bread is an accurate rendering, as panim indeed means an anatomical face. v.31: Then make a menorah out of pure, hammered gold; its base, its branches, its cups, its knobs and its flower engravings will extend from it. v.31: Menorah is a Hebrew word that is often used in English, and so we have translated it such. This particular menorah was very large! The word menorah comes from the word, ner,,נר meaning a type of light. The literal rendering of the Hebrew knobs, from the word kaftor, is a button. v.32: So, six branches will go out from its sides three branches from one side; and three branches from the second side. v.33: Three hammered cups will be on one branch, with a knob and flower engraving. And three hammered cups will be on the other branch, with a knob and flower engraving. It will be such for all six branches that protrude from the menorah. v.34: Then on the menorah there are to be four hammered cups with knobs and engraved flowers. v.35: So a knob is to be underneath two of the branches; and a knob is to be underneath two of the branches; and a knob is to be underneath two of the branches, for all six branches that protrude from the menorah. v.35: This is a wordy and awkward English rendition (but a very poetic and rhythmic Hebrew original). v.36: Its knobs and the branches extending from it will all be made from hammered gold. v.37: And then make its seven lights, to elevate its lights and give light upon what is in front of it; v.37: to elevate is the word he elah,.העלה We gave its literal translation. This phrase can also be translated as, set them up on it (that is, set up the seven lights on it, NIV). v.38: and its tongs and scoops, of pure gold.
v.38: Our understanding of tongs and scoops for translation is based on Rashi s commentary and explanation of these tools for the Tabernacle rituals. v.39: Make all these tools out of 120 measures of pure gold. v.39: 120 measures of pure gold is our translation of the word kikar, Kikar normally is translated as a piece of, or a loaf (if speaking.כיכר about bread). We base our 120 measures of pure gold, both on the text itself and on Rashi s explanation of what a kikar entailed in Talmudic discussion. Rashi refers to a kikar as 120 maneh,,מנה in weight. Thus, we translate maneh to be a particular portion or a weighable measure, and thus measure is our translation.