Exodus 25

Exodus 25


The LordI saidII to Moses:III 

Notes on verse 1

I “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.
II “said” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
III “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.

TellIV the IsraelitesV to takeVI for me an offering;VII

Notes on verse 2a

IV “tell” = dabar. Same as “said” in v1. See note II above.
V “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 from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). 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.
VI “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
VII “offering” = 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.

from allVIII, IX whose heartsX prompt them to giveXI you shall receiveXII the offering for me. 

Notes on verse 2b

VIII “all” = kol. From kalal (to complete). This is all or every.
IX {untranslated} = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
X “hearts” = 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.
XI “prompt…to give” = nadab. 18x in OT. This is to offer voluntarily, incite, impel; to volunteer to be a soldier or offer freely.
XII “receive” = laqach. Same as “take” in v2. See note VI above.

This is the offering that you shall receive from them: gold,XIII silver,XIV and bronze,XV 

Notes on verse 3

XIII “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.
XIV “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
XV “bronze” = nechoshet. 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.

blue,XVI purple,XVII and crimson yarnsXVIII and fine linen,XIX goats’XX hair, 

Notes on verse 4

XVI “blue” = tekelet. 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.
XVII “purple” = argaman. This is purple or red-purple. It can refer to the color or something dyed in that color.
XVIII “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).
XIX “fine linen” = shesh. This refers to byssus flax, a bleached fabric – white linen. It can also figuratively refer to marble.
XX “goats’” = 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.

tannedXXI rams’XXII skins,XXIII fineXXIV leather,XXV acaciaXXVI wood,XXVII 

Notes on verse 5

XXI “tanned” = adom. 10x in OT. This is to be red, ruddy, dyed scarlet, or flushed in the face.
XXII “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.
XXIII “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.
XXIV “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.
XXV “leather” = or. Same as “skins” in v5. See note XXIII above.
XXVI “acacia” = shittah. This is acacia or shittim.
XXVII “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.

oilXXVIII for the lamps,XXIX spicesXXX for the anointingXXXI oil and for the fragrantXXXII incense,XXXIII 

Notes on verse 6

XXVIII “oil” = shemen. From shamen (to shine, which implies being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.
XXIX “lamps” = maor. 19x in OT. From or (to be or become light, shine). This is light as an element, something that gives off light, the quality of brightness, or cheerfulness.
XXX “spices” = bosem. From the same as basam (spice, balsam tree). This is balsam, spice, perfume, odor, the balsam tree.
XXXI “anointing” = mishchah. From mashach (to smear or anoint; to run oil on, to consecrate). This is the act of anointing, ointment, or a consecrated thing.
XXXII “fragrant” = sam. 16x in OT. This is spice, fragrant, a sweet smell.
XXXIII “incense” = qetoret. From the same as qitor (thick smoke, vapor). This is smoke, incense, the scent of the sacrifice as it burned.

7 onyxXXXIV stonesXXXV and gemsXXXVI to be setXXXVII in the ephodXXXVIII and for the breastpiece.XXXIX 

Notes on verse 7

XXXIV “onyx” = shoham. 11x in OT. This is some kind of gem – it may be an onyx or beryl. The root may mean to blanch.
XXXV “stones” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
XXXVI “gems” = eben. Same as “stones” in v7. See note XXXV above.
XXXVII “set” = millu. 15x in OT. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is fulfilling. It is often used either of inlaid gems or other settings. It can also refer to consecration, ordination, or sacrifices related to that.
XXXVIII “ephod” = ephod. This is an ephod, shoulder piece – perhaps a breastplate or apron. It can refer specifically to a ritual garment worn by the high priest. Alternately, it can refer to an image.
XXXIX “breastpiece” = choshen. May come from a word that means to hold within or sparkle. It is a breastpiece, perhaps with special reference to a pocket or having gems. It is only used of the high priest’s breastpiece.

And have them makeXL me a sanctuary,XLI so that I may dwellXLII amongXLIII them. 

Notes on verse 8

XL “make” = asah. This is to make, do, act, appoint, become in many senses.
XLI “sanctuary” = miqdash. From the same as qodesh (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); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is a sacred place, sanctuary, holy place. It is something or somewhere that is consecrated, whether to God or to another.
XLII “dwell” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
XLIII “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

In accordance with all that I showXLIV you concerning the patternXLV of the tabernacleXLVI andXLVII of all its furniture,XLVIII soXLIX you shall make it.

Notes on verse 9

XLIV “show” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
XLV “pattern” = tabnit. Related to “Israelites” in v2. From banah (see note V above). This is model, figure, copy, structure, resemblance.
XLVI “tabernacle” = mishkan. Related to “dwell” in v8. From shakan (see note XLII above). 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.
XLVII {untranslated} = tabnit. Same as “pattern” in v9. See note XLV above.
XLVIII “furniture” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
XLIX “so” = 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.

10 They shall make an arkL of acacia wood; it shall be two and a halfLI cubitsLII long,LIII a cubit and a half wide,LIV and a cubit and a half high.LV 

Notes on verse 10

L “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
LI “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
LII “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.
LIII “long” = orek. From arak (to be long in a literal or figurative sense, to continue, defer, draw out). This is length, long, or forever.
LIV “wide” = 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.
LV “high” = qomah. From qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is tall, high, length, or height.

11 You shall overlayLVI it with pureLVII gold, insideLVIII and outsideLIX you shall overlay it, and you shall make a moldingLX of gold upon it all around.LXI 

Notes on verse 11

LVI “overlay” = tsaphah. This is to spread, to cover with sheets (as with metal).
LVII “pure” = tahor. From taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is clean or pure in a literal, ritual, or ethical sense.
LVIII “inside” = bayit. Related to “Israelites” in v2 & “pattern” in v9. Probably from banah (see note V above). This is house, court, family, palace, temple.
LIX “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
LX “molding” = zer. 10x in OT – all in Exodus. From zur (to push down, squeeze, crush, close) OR from zarar (to diffuse, sneeze). This is a border or molding. It can also refer to a crown.
LXI “all around” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.

12 You shall castLXII fourLXIII ringsLXIV of gold for it and putLXV them on its four feet,LXVI

Notes on verse 12a

LXII “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.
LXIII “four” = arba. From raba (to make square or be four-sided). This is four.
LXIV “rings” = tabbaat. 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.
LXV “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
LXVI “feet” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.

 twoLXVII rings on the oneLXVIII sideLXIX of it, and two rings on the otherLXX side. 13 You shall make polesLXXI of acacia wood, and overlay them with gold. 14 And you shall putLXXII the poles into the rings on the sides of the ark, by which to carryLXXIII the ark. 

Notes on verses 12b-14

LXVII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
LXVIII “one” = 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 “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.
LXX “other” = sheni. Related to “two” in v12. See note LXVII above.
LXXI “poles” = 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. It can also be a pole used for carrying.
LXXII “put” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LXXIII “carry” = 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.

15 The poles shall remainLXXIV in the rings of the ark; they shall not be takenLXXV from it. 16 You shall putLXXVI into the ark the covenantLXXVII that I shall giveLXXVIII you.

Notes on verses 15-16

LXXIV “remain” = hayah. Related to “Lord” in v1. See note I above.
LXXV “taken” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
LXXVI “put” = natan. Same as “put” in v12. See note LXV above.
LXXVII “covenant” = edut. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony, ordinance, decree, warning, or witness.
LXXVIII “give” = natan. Same as “put” in v12. See note LXV above.

17 Then you shall make a mercy seatLXXIX of pure gold; two cubits and a half shall be its length, and a cubit and a half its width. 18 You shall make two cherubimLXXX of gold; you shall make them of hammered work,LXXXI at the two endsLXXXII of the mercy seat. 

Notes on verses 17-18

LXXIX “mercy seat” = kapporet. From the same as kopher (ransom, bribe, price of a life; something that covers something else; a village, bitumen as a coating, a henna plant that dyes, a ransom price); from kaphar (to appease, cover, pacify, cancel, cleanse, pardon). This is the lid on top of the ark – the mercy seat.
LXXX “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
LXXXI “hammered work” = miqshah. 10x in OT. From the same as miqsheh (something round, a hairdo, curly hair); from qashah (to be fierce, cruel, dense, tough, severe). This is something that is made that is rounded, perhaps hammered from a single piece.
LXXXII “ends” = 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.

19 Make one cherub at the one end, and one cherub at the other; of one piece with the mercy seat you shall make the cherubim at its two ends. 20 LXXXIIIThe cherubim shall spread outLXXXIV their wingsLXXXV above,LXXXVI overshadowingLXXXVII the mercy seat with their wings.

Notes on verses 19-20a

LXXXIII {untranslated} = hayah. Same as “remain” in v15. See note LXXIV above.
LXXXIV “spread out” = paras. This is to spread or stretch out, extend, break up, chop to pieces, disperse, display.
LXXXV “wings” = kanaph. This is wing, edge, corner, extremity. It can also be a flap or fold of a garment or the pinnacle of a building.
LXXXVI “above” = 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.
LXXXVII “overshadowing” = sakak. This is to cover or overshadow. It could also be to hedge or fence it. Figuratively, this could be to defend, protect, or join together.

They shall faceLXXXVIII oneLXXXIX to another;XC the faces of the cherubim shall be turned toward the mercy seat. 21 You shall putXCI the mercy seat on the topXCII of the ark; and in the ark you shall putXCIII the covenant that I shall give you. 

Notes on verses 20b-21

LXXXVIII “face” = 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.
LXXXIX “one” = ish. Same as {untranslated} in v2. See note IX above.
XC “another” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XCI “put” = natan. Same as “put” in v12. See note LXV above.
XCII “top” = maal. Same as “above” in v20. See note LXXXVI above.
XCIII “put” = natan. Same as “put” in v12. See note LXV above.

22 There I will meetXCIV with you, andXCV from above the mercy seat, from betweenXCVI the two cherubim that are on the ark of the covenant, I will deliver to you all my commandsXCVII for the Israelites.

23 You shall make a tableXCVIII of acacia wood, two cubits long, one cubit wide, and a cubit and a half high. 24 You shall overlay it with pure gold, and make a molding of gold around it. 25 You shall make around it a rimXCIX a handbreadthC wide, andCI a molding of gold around the rim. 

Notes on verses 22-25

XCIV “meet” = yaad. This is to appoint, assemble or gather selves, agree. Here, it is to meet at a prearranged place/time or to gather as to go to war.
XCV {untranslated} = dabar. Same as “said” in v1. See note II above.
XCVI “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
XCVII “deliver…my commands” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
XCVIII “table” = shulchan. Perhaps from shalach (to send, send for, forsake). This is a table or meal.
XCIX “rim” = misgeret. 17x in OT. From sagar (to shut up, imprison, lock, hand over, or figuratively surrender). This is something that encloses – a margin, panel, rim, hole, stronghold.
C “handbreadth” = tophach. 5x in OT. From taphach (to flatten, spread, span, swaddle, nurse a baby). This is a span or handbreadth.
CI {untranslated} = asah. Same as “make” in v8. See note XL above.

26 You shall make for it four rings of gold, and fastenCII the rings to the four cornersCIII at its four legs.CIV 27 The rings that holdCV the poles used for carrying the table shall be close to the rim. 28 You shall make the poles of acacia wood, and overlay them with gold, and the table shall be carried with these. 

Notes on verses 26-28

CII “fasten” = natan. Same as “put” in v12. See note LXV above.
CIII “corners” = peah. From paah (to puff, scatter, cut in pieces) OR poh (here, side). This is a side, edge, region, temple, corner.
CIV “legs” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
CV “hold” = bayit. Same as “inside” in v11. See note LVIII above.

29 You shall make its platesCVI and dishesCVII for incense, and its flagonsCVIII and bowlsCIX with which to pourCX drink offerings; you shall make them of pure gold. 

Notes on verse 29

CVI “plates” = qearah. 17x in OT – all in Exodus and Numbers. Perhaps from qara (to tear or cut out in a literal or figurative sense; to revile or to apply eye make up – as though they are made to look larger). This is a dish, bowl, or charger.
CVII “dishes” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
CVIII “flagons” = qasah. 4x in OT. May come from a root that refers to being round. This is a jug, cover, or cup.
CIX “bowls” = menaqqit. 4x in OT. From naqah (to be empty, cleanse, acquit; to be clean in a literal or figurative sense). This is a bowl, as used for sacrifice or offering.
CX “pour” = nasak. This is to cover, pour out, offer like a libation, or to cast like one casts metal. By analogy, it can mean anointing a king.

30 And you shall setCXI the breadCXII of the PresenceCXIII on the table beforeCXIV me always.CXV

31 You shall make a lampstandCXVI of pure gold. The baseCXVII and the shaftCXVIII of the lampstand shall be made of hammered work;

Notes on verses 30-31a

CXI “set” = natan. Same as “put” in v12. See note LXV above.
CXII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
CXIII “Presence” = paneh. Same as “face” in v20. See note LXXXVIII above.
CXIV “before” = paneh. Same as “face” in v20. See note LXXXVIII above.
CXV “always” = tamid. May come from a word that means to stretch. This word means an indefinite period of time. So, it could be regular or daily. It could also be constantly, continually, always, or perpetually.
CXVI “lampstand” = menorah. From the same as ner (properly, to glisten; a lamp, light, burner, candle; light literal or figurative). This is a lampstand or candlestick.
CXVII “base” = yarek. Root may mean to be soft. This is thigh, side, body, shank. It can be used figuratively for genitalia.
CXVIII “shaft” = qaneh. Perhaps from qanah (to get, buy, redeem, create, possess). This is reed, branch, stalk, beam, or measuring rod.

its cups,CXIX its calyxes,CXX and its petalsCXXI shall be of one piece with it; 32 and there shall be sixCXXII branchesCXXIII going outCXXIV of its sides,CXXV

Notes on verses 31b-32a

CXIX “cups” = gabia. 14x in OT. This may come from a root that means convex. It is a cup, bowl, pot, pitcher, cup of a flower.
CXX “calyxes” = kaphtor 18x in OT. This is the capital of a pillar, a knob, a calyx, or a wreath-like decoration on a candelabrum
CXXI “petals” = perach. 17x in OT. From parach (to sprout, blossom, bloom, spread, flourish). This is a bud or blossom. It can refer to a real one or one artistically rendered.
CXXII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
CXXIII “branches” = qaneh. Same as “shaft” in v31. See note CXVIII above.
CXXIV “going out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
CXXV “sides” = tsad. Root may mean to sidle. This is a side or an arm. It can also be used to mean beside or, figuratively, an adversary.

threeCXXVI branches of the lampstand out of one sideCXXVII of it and three branches of the lampstand out of the other sideCXXVIII of it; 33 three cups shaped like almond blossoms,CXXIX each with calyx and petals, on one branch, and three cups shaped like almond blossoms, each with calyx and petals, on the other branch—so for the six branches going out of the lampstand. 34 On the lampstand itself there shall be four cups shaped like almond blossoms, each with its calyxes and petals. 35 There shall be a calyx of one piece with it under the first pairCXXX of branches, a calyx of one piece with it under the next pair of branches, and a calyx of one piece with it under the last pair of branches—so for the six branches that go out of the lampstand. 36 Their calyxes and their branches shall be of one piece with it, the wholeCXXXI of it one hammered piece of pure gold. 

Notes on verses 32b-36

CXXVI “three” = shalosh. This is three, fork, three times.
CXXVII “side” = tsad. Same as “sides” in v32. See note CXXV above.
CXXVIII “side” = tsad. Same as “sides” in v32. See note CXXV above.
CXXIX “shaped like almond blossoms” = shaqad. 6x in OT – all in Exodus. From shaqed (an almond tree or the almond nut); from shaqad (to watch, be alert, remain awake). This is being almond-shaped.
CXXX “pair” = shenayim. Same as “two” in v12. See note LXVII above.
CXXXI “whole” = kol. Same as “all” in v2. See note VIII above.

37 You shall make the sevenCXXXII lampsCXXXIII for it; and the lamps shall be set upCXXXIV so as to give lightCXXXV on the space in frontCXXXVI of it. 

Notes on verse 37

CXXXII “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
CXXXIII “lamps” = ner. Related to “lampstand” in v31. See note CXVI above.
CXXXIV “set up” = alah. Related to “above” in v20. See note LXXXVI above.
CXXXV “give light” = or. Related to “lamps” in v6. See note XXIX above.
CXXXVI “front” = eber + paneh. Eber is from abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east. Paneh is the same as “face” in v20. See note LXXXVIII above.

38 Its snuffersCXXXVII and traysCXXXVIII shall be of pure gold. 39 It, and all these utensils,CXXXIX shall be made from a talentCXL of pure gold. 40 And seeCXLI that you make them according to the pattern for them, which is being shown you on the mountain.CXLII

Notes on verses 38-40

CXXXVII “snuffers” = melqach. Related to “take” in v2. 6x in OT. From laqach (see note VI above). This is tong or snuffer.
CXXXVIII “trays” = machtah. From chathah (to take, snatch up, carry fire). This is a censer or firepan that holds burning coals.
CXXXIX “utensils” = keli. Same as “furniture” in v9. See note XLVIII above.
CXL “talent” = kikkar. From karar (to dance or whirl). This is round so it can refer to a circle, a circular region, a weight used for measurement, money, a loaf of bread that is round, a cover, a plain, or a valley in the Jordan.
CXLI “see” = raah. Same as “show” in v9. See note XLIV above.
CXLII “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.

Image credit: “Open Hands” by Rahel Fuchs, 2008.

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