translation_id: net-engnet

book_id: EXO

label: NET translator note

text: The verb is the Hiphil imperative of the root קָרַב ( qarav , “to draw near”). In the present stem the word has religious significance, namely, to present something to God, like an offering.


text: This entire clause is a translation of the Hebrew לְכַהֲנוֹ־לִי ( lÿkhahano-li , “that he might be a priest to me”), but the form is unusual. The word means “to be a priest” or “to act as a priest.” The etymology of the word for priest, כֹּהֵן ( kohen ), is uncertain.


text: The expression is לְכָבוֹד וּלְתִפְארֶת ( lÿkhavod ulÿtif ’ aret , “for glory and for beauty”). W. C. Kaiser (“Exodus,” EBC 2:465), quoting the NIV’s “to give him dignity and honor,” says that these clothes were to exalt the office of the high priest as well as beautify the worship of God (which explains more of what the text has than the NIV rendering). The meaning of the word “glory” has much to do with the importance of the office, to be sure, but in Exodus the word has been used also for the brilliance of the presence of Yahweh, and so the magnificence of these garments might indeed strike the worshiper with the sense of the exaltation of the service.


text: Heb “And you, you will speak to.”


text: Heb “wise of heart.” The word for “wise” ( חַכְמֵי , khakhme , the plural construct form) is from the word group that is usually translated “wisdom, wise, be wise,” but it has as its basic meaning “skill” or “skillful.” This is the way it is used in 31:3, 6 and 35:10 etc. God gave these people “wisdom” so that they would know how to make these things. The “heart” for the Hebrews is the locus of understanding, the mind and the will. To be “wise of heart” or “wise in heart” means that they had the understanding to do skillful work, they were talented artisans and artists.


text: The form is the perfect tense with the vav ( ו ) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.


text: Or “to sanctify him” (ASV) or “to consecrate him” (KJV, NASB, NRSV). It is the garments that will set Aaron apart, or sanctify him, not the workers. The expression could be taken to mean “for his consecration” (NIV) since the investiture is part of his being set apart for service.


text: The word תָּשְׁבֵּץ ( tashbets ), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus , 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones ( 28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18 ; cf. Ps 45:14 ). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus , 3:475).


text: Heb “and they.” The word “artisans” is supplied as the referent of the pronoun, a connection that is clearer in Hebrew than in English.


text: Heb “receive” or “take.”


text: Here the Pual perfect with the vav ( ו ) consecutive provides the purpose clause (equal to a final imperfect); the form follows the use of the active participle, “attached” or more Heb “joining.”


text: This is the rendering of the word חֵשֶׁב ( kheshev ), cognate to the word translated “designer” in v. 6 . Since the entire ephod was of the same material, and this was of the same piece, it is unclear why this is singled out as “artistically woven.” Perhaps the word is from another root that just describes the item as a “band.” Whatever the connection, this band was to be of the same material, and the same piece, as the ephod, but perhaps a different pattern (S. R. Driver, Exodus , 301). It is this sash that attaches the ephod to the priest’s body, that is, at the upper border of the ephod and clasped together at the back.


text: Heb “from it” but meaning “of one [the same] piece”; the phrase “the ephod” has been supplied.


text: Although this is normally translated “Israelites,” here a more literal translation is clearer because it refers to the names of the twelve tribes – the actual sons of Israel.


text: This is in apposition to the direct object of the verb “engrave.” It further defines how the names were to be engraved – six on one and the other six on the other.


text: Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages.


text: Or “you will mount them” (NRSV similar).


text: Or “rosettes,” shield-like frames for the stones. The Hebrew word means “to plait, checker.”


text: Heb “a breastpiece of decision” ( חֹשֶׁן מִשְׁפָּט , khoshen mishpat ; so NAB). The first word, rendered “breastpiece,” is of uncertain etymology. This item was made of material similar to the ephod. It had four rows of three gems on it, bearing the names of the tribes. In it were the urim and thummim. J. P. Hyatt refers to a similar object found in the Egyptian reliefs, including even the twisted gold chains used to hang it from the priest ( Exodus [NCBC], 282).


text: Heb “four.”


text: “when” is added for clarification (U. Cassuto, Exodus , 375).


text: The word זֶרֶת ( zeret ) is half a cubit; it is often translated “span.”


text: For clarity the words “the number of” have been supplied.


text: The phrase translated “the engravings of a seal” is an adverbial accusative of manner here.


text: Heb “give, put.”


text: Here “upper” has been supplied.


text: Here “the other” has been supplied.


text: Here “them” has been supplied.


text: Here “other” has been supplied.


text: Here “more” has been supplied.


text: Or “judgment” (KJV, ASV, NASB, NRSV). The term is מִשְׁפָּט ( mishpat ), the same word that describes the breastpiece that held the two objects. Here it is translated “decisions” since the Urim and Thummim contained in the breastpiece represented the means by which the Lord made decisions for the Israelites. The high priest bore the responsibility of discerning the divine will on matters of national importance.


text: The מְעִיל ( mÿ ’ il ), according to S. R. Driver ( Exodus , 307), is a long robe worn over the ephod, perhaps open down the front, with sleeves. It is made of finer material than ordinary cloaks because it was to be worn by people in positions of rank.


text: Heb “mouth” or “opening” ( פִּי , pi ; in construct).


text: The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context.


text: Or “woven work” (KJV, ASV, NASB), that is, “the work of a weaver.” The expression suggests that the weaving was from the fabric edges itself and not something woven and then added to the robe. It was obviously intended to keep the opening from fraying.


text: The expression כְּפִי תַחְרָא ( kÿfi takhra ’) is difficult. It was early rendered “like the opening of a coat of mail.” It occurs only here and in the parallel 39:23 . Tg. Onq. has “coat of mail.” S. R. Driver suggests “a linen corselet,” after the Greek ( Exodus , 308). See J. Cohen, “A Samaritan Authentication of the Rabbinic Interpretation of kephi tahra’ ,” VT 24 (1974): 361-66.


text: The verb is the Niphal imperfect, here given the nuance of potential imperfect. Here it serves in a final clause (purpose/result), introduced only by the negative (see GKC 503-4 §165. a ).


text: The text repeats the idea: “you will make for its hem…all around its hem.”


text: The words “the pattern is to be” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.


text: Heb “it”; the referent (the robe) has been specified in the translation for clarity.


text: The form is a Piel infinitive construct with the lamed ( ל ) preposition: “to minister” or “to serve.” It may be taken epexegetically here, “while serving,” although S. R. Driver takes it as a purpose, “in order that he may minister” ( Exodus , 308). The point then would be that he dare not enter into the Holy Place without wearing it.


text: The word צִּיץ ( tsits ) seems to mean “a shining thing” and so here a plate of metal. It originally meant “flower,” but they could not write on a flower. So it must have the sense of something worn openly, visible, and shining. The Rabbinic tradition says it was two fingers wide and stretched from ear to ear, but this is an attempt to give details that the Law does not give (see B. Jacob, Exodus , 818).


text: Heb “the engravings of a seal”; this phrase is an adverbial accusative of manner.


text: The verb is the perfect tense with the vav ( ו ) consecutive; it follows the same at the beginning of the verse. Since the first verb is equal to the imperfect of instruction, this could be as well, but it is more likely to be subordinated to express the purpose of the former.


text: Heb “it will be,” an instruction imperfect.


text: The construction “the iniquity of the holy things” is difficult. “Holy things” is explained in the passage by all the gifts the people bring and consecrate to Yahweh. But there will inevitably be iniquity involved. U. Cassuto explains that Aaron “will atone for all the transgressions committed in connection with the order of the service, the purity of the consecrated things, or the use of the holy gifts, for the declaration engraved on the plate will prove that everything was intended to be holy to the Lord , and if aught was done irregularly, the intention at least was good” ( Exodus , 385).


text: The clause reads: “according to/by all the gifts of their holiness.” The genitive is an attributive genitive, the suffix on it referring to the whole bound construction – “their holy gifts.” The idea of the line is that the people will consecrate as holy things gifts they bring to the sanctuary.


text: This clause is the infinitive construct with the lamed preposition, followed by the prepositional phrase: “for acceptance for them.” This infinitive provides the purpose or result of the act of wearing the dedicatory frontlet – that they will be acceptable.


text: It is difficult to know how to translate וְשִׁבַּצְּתָּ ( vÿshibbatsta ); it is a Piel perfect with the vav ( ו ) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver ( 39:27 ) and not so detailed as certain other fabrics ( 26:1 ), but it was more than plain weaving (S. R. Driver, Exodus , 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus , 3:475, 517).


text: Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33 .


text: Traditionally “sanctify them” (KJV, ASV).


text: Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”


text: Heb “be.”


text: The construction for this temporal clause is the infinitive construct with the temporal preposition bet ( ב ) and the suffixed subjective genitive.


text: This construction is also the temporal clause with the infinitive construct and the temporal preposition bet ( ב ) and the suffixed subjective genitive.


text: The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ ( vÿlo ’ -yis ’ u ’ avon vametu ). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.


text: Heb “seed.”