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Exodus 39:32–43 — Moses Approves the Work. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

The Voices✦ 5 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

Thus was all the work finished — In not much more than five months. Though there was a great deal of fine work, such as used to be the work of time, embroidering, and engraving, not only in gold, but in precious stones, yet they went through with it in a little time, and with the greatest exactness imaginable. The workmen were taught of God, and so were kept from making blunders, which would have retarded them.

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Cambridge Bible for Schools and CollegesCommentary1880s

Subscription, in P’s manner (cf. Genesis 2:1 ), to the entire enumeration ( Exodus 36:8 to Exodus 39:31 ).

Cambridge names the structural parallel directly: the finishing of the tabernacle is written as a “subscription” like the finishing of creation.

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Matthew HenryConcise Commentary on the Whole Bible1706

The tabernacle was a type or emblem of Jesus Christ. As the Most High dwelt visibly within the sanctuary, even on the ark, so did he reside in the human nature and tabernacle of his dear Son; in Christ dwelt all the fulness of the Godhead bodily, Col 2:9.

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John GillExposition of the Entire Bible1746–63

the people brought gold, silver, and brass, &c. as was proposed to them; and the artificers wrought these and all other things, according to the directions and instructions they received.

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The Pulpit CommentarySpence & Exell, eds.1880s

Everything was brought to Moses for his approval - not perhaps all things at once, but each as it was finished - and was judged by him "according to the pattern which he had seen upon the mount

The Pulpit Commentary prints one block over vv. 32–43; this excerpt frames the whole unit as a staged, piece-by-piece inspection against the mountain-pattern.

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So all the work for the tabernacle, the Tent of Meeting, was completed. The Israelites did everything just as the LORD had commanded Moses.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kāl- ‘ă·ḇō·ḏaṯ miš·kan ’ō·hel mō·w·‘êḏ wat·tê·ḵel bə·nê yiś·rā·’êl way·ya·‘ă·śū kə·ḵōl ’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh kên ‘ā·śū

Word by word17 · parsed

כָּל־kāl-So allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כָּל־ (kāl), “all / the whole” — the unit's first word and its keynote; everything was finished, nothing left undone.

עֲבֹדַ֕ת‘ă·ḇō·ḏaṯthe workH5656

√ ʻăbôdâh — work of any kindNounfeminine singular construct

‘ăḇōḏâ (H5656), “work / service / labor” — the noun that brackets the whole unit (vv. 32, 40, 42) and the Verifier's shared lexeme with the Levitical service-lists of Numbers 4 (vv. 25–32). The same word covers the labor of building and the liturgical service the structure exists to host; Hebrew makes no seam between the two, so the construction-‘ăḇōḏâ flows straight into the worship-‘ăḇōḏâ of the priests.

מִשְׁכַּ֖ןmiš·kanfor the tabernacleH4908

√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveNounmasculine singular construct

אֹ֣הֶל’ō·helthe TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine singular construct

מוֹעֵ֑דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

וַתֵּ֕כֶלwat·tê·ḵelwas completedH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)Conjunctive wawVerbQalConsecutive imperfectthird person feminine singular

kālāh (“finish, complete, bring to an end”) is the structural pivot of the verse. The Verifier records it shared with Genesis 2:2, where God “finished” creation, and with Exodus 40:33, where Moses “finished” erecting the tent — making the completed tabernacle a deliberate echo of a completed world. The form is feminine singular to agree with ‘ăḇōḏâ (“the work”).

בְּנֵ֣יbə·nêThe IsraelitesH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct

יִשְׂרָאֵ֔לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַֽיַּעֲשׂוּ֙way·ya·‘ă·śūdidH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

כְּ֠כֹלkə·ḵōleverythingH3605

√ kôl — properly, the wholePrepositionNounmasculine singular

אֲשֶׁ֨ר’ă·šerjust asH834

√ ʼăsher — who, which, what, thatPronounrelative

יְהוָ֛הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

YHWH, the covenant name. The work is finished not as Israel pleased but exactly as YHWH commanded — the obedience formula that governs the entire unit.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

צִוָּ֧הṣiw·wāhhad commandedH6680

√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular

ṣiwwāh (Piel perfect), “had commanded” — the intensive stem stresses authoritative, binding charge. The verse's whole logic hangs on this word: human work is measured against divine command.

מֹשֶׁ֖הmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

כֵּ֥ןkên. . .H3651

√ kên — properly, set uprightAdverb

עָשֽׂוּ׃פ‘ā·śū. . .H6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

Literal — word-for-word from the original

“And-was-finished all the-service of-the-dwelling-of the-tent-of meeting; and-the-sons-of Israel did according-to-all that commanded YHWH Moses — so they-did.”

Where the English smooths the original

וַתֵּ֕כֶל The verb is וַתֵּכֶל (wattēḵel), from kālāh — not merely “was completed” but “came to its end, was brought to fullness.” It is the same verb that closes the seven days of creation in Genesis 2:2 (“God finished his work”). The BSB “was completed” cannot carry that deliberate echo of a finished cosmos.
עֲבֹדַ֕ת עֲבֹדַת (‘ăḇōḏaṯ) is “work” in the sense of service / labor, the same root used for the cultic service the tabernacle exists to host. “The work” in English flattens it; the Hebrew already hints that this construction-labor and the worship-labor to come are one continuous ‘ăḇōḏâ.
מִשְׁכַּ֖ן “The tabernacle” renders מִשְׁכַּן (miškan), literally “dwelling-place,” from šākan, “to dwell.” The whole point of the noun — that God will reside here — is lost in the colorless “tabernacle.”
כֵּ֥ן The closing כֵּן ... עָשׂוּ (kēn ‘āśū, “so they did”) is an emphatic, almost liturgical refrain of exact correspondence — command and execution matched so. The BSB “did everything just as” carries the sense but drops the drumbeat of the doubled “did... so did.”

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

It is probable that the various parts of the work were presented to Moses for inspection as they were completed; that if they did not satisfy him, they might be altered and amended at once. Moses alone had seen “the pattern in the mount,” and Moses alone could say if the work came up to the required standard.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

By "the tent," in Exodus 39:33 , we are to understand the two tent-cloths, the one of purple and the other of goats' hair, by which the dwelling (משׁכּן, generally rendered tabernacle) was made into a tent (אלה).

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Cambridge Bible for Schools and CollegesCommentary1880s

the tabernacle ] the Dwelling , i.e., in the proper sense of the term (see on Exodus 26:1 ), the curtains constituting the ‘Dwelling’ ( Exodus 26:1-6 ). the Tent ] the tent of goats’ hair, outside the ‘curtains’ ( Exodus 26:7-13 ).

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Then they brought the tabernacle to Moses: the tent with all its furnishings, its clasps, its frames, its crossbars, and its posts and bases;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yā·ḇî·’ū ’eṯ- ham·miš·kān ’el- mō·šeh ’eṯ- hā·’ō·hel wə·’eṯ- kāl- kê·lāw qə·rā·sāw qə·rā·šāw bə·rī·ḥō wə·‘am·mu·ḏāw wa·’ă·ḏā·nāw

Word by word15 · parsed

וַיָּבִ֤יאוּway·yā·ḇî·’ūThen they broughtH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine plural

bô’ in Hiphil, “bring (in).” The verb governs the long list that follows; everything from v. 33 to v. 41 is the direct object of this single act of bringing the work to Moses.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַמִּשְׁכָּן֙ham·miš·kānthe tabernacleH4908

√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveArticleNounmasculine singular

miškān here, Keil argues, denotes specifically the inner embroidered curtains — “the Dwelling” proper — distinct from ’ōhel, “the Tent,” the goats'-hair covering over it.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֹשֶׁ֔הmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָאֹ֖הֶלhā·’ō·helthe tentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)ArticleNounmasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-with allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כֵּלָ֑יוkê·lāwits furnishingsH3627

√ kᵉlîy — something prepared, iNounmasculine plural constructthird person masculine singular

kəlî (“vessel / equipment”) — the keyword of the inventory, repeated for table, lampstand, and bronze altar; the Verifier records it as the basis of the link to Exodus 35:16.

קְרָסָ֣יוqə·rā·sāwits claspsH7165

√ qereç — a knob or belaying-pin (from its swelling form)Nounmasculine plural constructthird person masculine singular

qereṣ, “clasp,” a rare word (only a handful of verses); its presence ties this delivery-list back to the original making in Exodus 35:11.

קְרָשָׁ֔יוqə·rā·šāwits framesH7175

√ qeresh — a slab or plankNounmasculine plural constructthird person masculine singular

בְּרִיחוֹbə·rī·ḥōits crossbarsH1280

√ bᵉrîyach — a boltNounmasculine plural constructthird person masculine singular

וְעַמֻּדָ֥יוwə·‘am·mu·ḏāwand its postsH5982

√ ʻammûwd — a column (as standing)Conjunctive wawNounmasculine plural constructthird person masculine singular

וַאֲדָנָֽיו׃wa·’ă·ḏā·nāwand basesH134

√ ʼeden — a basis (of a building, a column, etcConjunctive wawNounmasculine plural constructthird person masculine singular

Literal — word-for-word from the original

“And-they-brought the-dwelling to Moses: the-tent and-all its-vessels, its-clasps, its-frames, its-bars, and-its-pillars and-its-bases;”

Where the English smooths the original

וַיָּבִ֤יאוּ וַיָּבִיאוּ (wayyāḇî’û) is a Hiphil “they caused to come / brought in” — the same verb used for bringing an offering before the LORD. The presentation of the finished work to Moses is framed as a kind of bringing-near, not a mere delivery.
כֵּלָ֑יו כֵּלָיו (kēlāw), “its furnishings,” is from kəlî, “something prepared / an implement.” It is the generic word for “vessel, gear, equipment,” and recurs as a refrain through this whole inventory; “furnishings” narrows what the Hebrew keeps deliberately broad.
קְרָסָ֣יו “Its clasps” is קְרָסָיו (qərāsāw), a rare term (qereṣ, a hook/knob from its swelling shape) — the very fasteners Keil notes are listed first because they are what turned the curtains into a tent. The plain English “clasps” hides how technical and specific the inventory is.

the covering of ram skins dyed red, the covering of fine leather, and the veil of the covering;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’eṯ- miḵ·sêh hā·’ê·lim ‘ō·w·rōṯ ham·’ād·dā·mîm wə·’eṯ- miḵ·sêh ‘ō·rōṯ hat·tə·ḥā·šîm wə·’êṯ pā·rō·ḵeṯ ham·mā·sāḵ

Word by word12 · parsed

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

מִכְסֵ֞הmiḵ·sêhthe coveringH4372

√ mikçeh — a covering, iNounmasculine singular construct

הָֽאֵילִם֙hā·’ê·limof ramH352

√ ʼayil — properly, strengthArticleNounmasculine plural

עוֹרֹ֤ת‘ō·w·rōṯskinsH5785

√ ʻôwr — skin (as naked)Nounmasculine plural construct

הַמְאָדָּמִ֔יםham·’ād·dā·mîmdyed redH119

√ ʼâdam — flush or turn rosyArticleVerbPualParticiplemasculine plural

’ādam, “to be red / reddened.” A rare verb; the Verifier records it as the shared lexeme linking this verse to the curtain-making of Exodus 26:14 and 36:19.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

מִכְסֵ֖הmiḵ·sêhthe coveringH4372

√ mikçeh — a covering, iNounmasculine singular construct

עֹרֹ֣ת‘ō·rōṯvvvH5785

√ ʻôwr — skin (as naked)Nounmasculine plural construct

הַתְּחָשִׁ֑יםhat·tə·ḥā·šîmof fine leatherH8476

√ tachash — a (clean) animal with fur, probably a species of antelopeArticleNounmasculine plural

taḥaš — an animal of disputed identity (dugong? antelope? badger?). The English rendering is interpretive; the apparatus should hold the uncertainty honestly.

וְאֵ֖תwə·’êṯandH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

פָּרֹ֥כֶתpā·rō·ḵeṯthe veilH6532

√ pôreketh — a separatrix, iNounfeminine singular construct

pōreḵeṯ (“veil”), from a root meaning “to shut off.” This is the inner veil before the Holy of Holies — the one Hebrews reads as a figure of Christ's flesh (Hebrews 10:20).

הַמָּסָֽךְ׃ham·mā·sāḵof the coveringH4539

√ mâçâk — a cover, iArticleNounmasculine singular

māsāḵ, “screen / covering” — a draped barrier; the same word names the screen at the courtyard gate in v. 40.

Literal — word-for-word from the original

“and the-covering-of the-rams' skins the-reddened, and-the-covering-of skins-of the-təḥāšîm, and the-veil-of the-screen;”

Where the English smooths the original

הַמְאָדָּמִ֔ים “Dyed red” translates הַמְאָדָּמִים (ham’āddāmîm), a Pual participle of ’ādam — the same root as ’ādām (“man”) and ’ăḏāmâ (“ground”), all carrying the idea of “red.” It is not just “dyed” but “reddened, made red”; the rare verb appears in only about ten verses, and the Verifier ties it to the making of these same coverings in Exodus 26:14 / 36:19.
הַתְּחָשִׁ֑ים הַתְּחָשִׁים (hattəḥāšîm) is a famously uncertain word — “fine leather” is a guess. JFB reports the old proposal of “badgers' skins,” then the more likely “skins of the tachash” (a dugong or sea-mammal). The BSB's smooth “fine leather” quietly conceals a genuine lexical mystery.
פָּרֹ֥כֶת “The veil” is פָּרֹכֶת (pārōḵeṯ), literally “the separatrix — that which divides.” Its function is in its very name: it walls off the Most Holy Place from human sight. This is the curtain that the Gospels say was torn from top to bottom at the death of Christ.

the ark of the Testimony with its poles and the mercy seat;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’eṯ- ’ă·rōn hā·‘ê·ḏuṯ wə·’eṯ- bad·dāw wə·’êṯ hak·kap·pō·reṯ

Word by word7 · parsed

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אֲרֹ֥ן’ă·rōnthe arkH727

√ ʼârôwn — a boxNouncommon singular construct

’ărōn, “chest, box.” The single most sacred object in Israel is named with one of the most common words for a container; the sanctity is borrowed, not intrinsic.

הָעֵדֻ֖תhā·‘ê·ḏuṯof the TestimonyH5715

√ ʻêdûwth — testimonyArticleNounfeminine singular

‘ēḏūṯ, “testimony / witness” — the covenant tablets. The ark and the tent are both repeatedly called by this word (“ark of the Testimony,” “tent of the Testimony”): the law is the heart of the dwelling.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

בַּדָּ֑יוbad·dāwwith its polesH905

√ bad — properly, separationNounmasculine plural constructthird person masculine singular

וְאֵ֖תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַכַּפֹּֽרֶת׃hak·kap·pō·reṯand the mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

kappōreṯ (“mercy seat / atonement-cover”), from kāp̄ar, “to atone.” Paul's word for Christ as hilastērion (Romans 3:25) renders this very term from the Greek Old Testament.

Literal — word-for-word from the original

“the-ark-of the-Testimony and its-poles and the-atonement-cover;”

Where the English smooths the original

אֲרֹ֥ן אֲרֹן (’ărōn) is simply “a box / chest” — the same ordinary word later used of Joseph's coffin and a Temple collection-chest. “The ark” sounds grand; the Hebrew word is deliberately plain. Holiness is in what it holds and who sits above it, not in the term.
הָעֵדֻ֖ת “The Testimony” renders הָעֵדֻת (hā‘ēḏuṯ), the “witness” — i.e., the two tablets of the covenant law deposited inside. The ark is named for its contents: it is the chest of the binding witness, God's own testimony in stone.
הַכַּפֹּֽרֶת הַכַּפֹּרֶת (hakkappōreṯ) is rendered “mercy seat,” but the noun is built on kāp̄ar, “to cover / make atonement.” It is the place of atonement — the lid where blood was sprinkled on the Day of Atonement (Leviticus 16). “Mercy seat” is Tyndale's lovely phrase; “atonement-cover” is nearer the root.

the table with all its utensils and the Bread of the Presence;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’eṯ- haš·šul·ḥān ’eṯ- kāl- kê·lāw wə·’êṯ le·ḥem hap·pā·nîm

Word by word8 · parsed

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַשֻּׁלְחָן֙haš·šul·ḥānthe tableH7979

√ shulchân — a table (as spread out)ArticleNounmasculine singular

šulḥān, “table,” from šālaḥ, “to spread / send.” A table continually set in God's house — the showbread renewed every Sabbath (Leviticus 24:5–9).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-with allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כֵּלָ֔יוkê·lāwits utensilsH3627

√ kᵉlîy — something prepared, iNounmasculine plural constructthird person masculine singular

וְאֵ֖תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

לֶ֥חֶםle·ḥemand the BreadH3899

√ lechem — food (for man or beast), especially bread, or grain (for making it)Nounmasculine singular construct

leḥem, “bread,” the staple food; here the “bread of the face,” twelve loaves for the twelve tribes set perpetually before YHWH.

הַפָּנִֽים׃hap·pā·nîmof the PresenceH6440

√ pânîym — the face (as the part that turns)ArticleNounmasculine plural

pānîm, “face(s).” The plural intensive for the divine countenance; the bread is “of the face” — set in God's own presence.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

The lamps to be set in order. —Heb., the lamps of arrangement. The reference is probably to the arrangement of the lamps in a single line or row. (Comp. Leviticus 24:6 .)

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

"The lamps of the order," i.e., the lamps set in order upon the candlestick. In addition to all the vessels of the sanctuary, shew-bread ( Exodus 39:36 ), holy oil for the candlestick and for anointing, and fragrant incense ( Exodus 39:38 ), were also prepared and delivered to Moses, - everything, therefore, that was required for the institution of the daily worship, as soon as the tabernacle was set up.

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Geneva Study BibleMarginal Notes1599

the lamps to be {h} set in order, and all the vessels thereof, and the oil for light, (h) Or, which Aaron dressed and refreshed with oil every morning Ex 30:7.

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the pure gold lampstand with its row of lamps and all its utensils, as well as the oil for the light;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’eṯ- haṭ·ṭə·hō·rāh ’eṯ- ham·mə·nō·rāh nê·rō·ṯe·hā nê·rōṯ ham·ma·‘ă·rā·ḵāh wə·’eṯ- kāl- kê·le·hā wə·’êṯ še·men ham·mā·’ō·wr

Word by word13 · parsed

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַטְּהֹרָ֜הhaṭ·ṭə·hō·rāhthe pureH2889

√ ṭâhôwr — pure (in a physical, chemical, ceremonial or moral sense)ArticleAdjectivefeminine singular

ṭāhôr, “pure / clean.” In the cult, purity and gold belong together; the lampstand is “pure” in both senses at once.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַמְּנֹרָ֨הham·mə·nō·rāhgold lampstandH4501

√ mᵉnôwrâh — a chandelierArticleNounfeminine singular

נֵרֹתֶ֗יהָnê·rō·ṯe·hāwith its row of lampsH5216

√ nîyr — a lamp (iNounmasculine plural constructthird person feminine singular

נֵרֹ֛תnê·rōṯ. . .H5216

√ nîyr — a lamp (iNounmasculine plural construct

הַמַּֽעֲרָכָ֖הham·ma·‘ă·rā·ḵāh. . .H4634

√ maʻărâkâh — an arrangementArticleNounfeminine singular

ma‘ărāḵāh, “arrangement, setting-in-order” — the same root as the “setting in order” of the showbread; worship is ordered, not improvised.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כֵּלֶ֑יהָkê·le·hāits utensilsH3627

√ kᵉlîy — something prepared, iNounmasculine plural constructthird person feminine singular

וְאֵ֖תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

שֶׁ֥מֶןše·menas well as the oilH8081

√ shemen — grease, especially liquid (as from the olive, often perfumed)Nounmasculine singular construct

הַמָּאֽוֹר׃ham·mā·’ō·wrfor the lightH3974

√ mâʼôwr — properly, a luminous body or luminary, iArticleNounmasculine singular

mā’ôr, “luminary,” the Genesis-1 word for the heavenly lights. The tabernacle's lamp is its sun — a created-light motif that reinforces the dwelling-as-cosmos reading.

Literal — word-for-word from the original

“the-pure lampstand, its-lamps — lamps-of the-arrangement — and all its-vessels, and the-oil-of the-light;”

Where the English smooths the original

הַטְּהֹרָ֜ה “Pure” is הַטְּהֹרָה (haṭṭəhōrāh), the word for ritual cleanness. Applied to the lampstand it can mean both “of pure gold” and “ceremonially clean” — the metal and its holiness fused in one adjective. English “pure gold” keeps only the material sense.
הַמַּֽעֲרָכָ֖ה “Its row of lamps” unpacks נֵרֹת הַמַּעֲרָכָה (nērōṯ hamma‘ărāḵāh), literally “lamps of the arrangement / setting-in-order.” Ellicott notes it points to the lamps set in a single row. The BSB's “row of lamps” is good, but ma‘ărāḵāh is the same “setting in order” used of the showbread — a word of liturgical arrangement, not mere placement.
הַמָּאֽוֹר “For the light” is הַמָּאוֹר (hammā’ôr), “the luminary / light-giver” — the very noun used for the sun and moon as “lights” in Genesis 1:14–16. The oil feeds a mā’ôr; the sanctuary has its own ordered light, a little cosmos lit before God.

the gold altar, the anointing oil, the fragrant incense, and the curtain for the entrance to the tent;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’êṯ haz·zā·hāḇ wə·’êṯ miz·baḥ ham·miš·ḥāh wə·’êṯ še·men has·sam·mîm wə·’êṯ qə·ṭō·reṯ mā·saḵ pe·ṯaḥ hā·’ō·hel

Word by word13 · parsed

וְאֵת֙wə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַזָּהָ֔בhaz·zā·hāḇthe goldH2091

√ zâhâb — gold, figuratively, something gold-colored (iArticleNounmasculine singular

וְאֵת֙wə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

מִזְבַּ֣חmiz·baḥaltarH4196

√ mizbêach — an altarNounmasculine singular construct

mizbeaḥ, “altar,” literally “place of sacrifice.” Cambridge identifies “the gold” here as the altar of incense (Exodus 30:3).

הַמִּשְׁחָ֔הham·miš·ḥāhthe anointingH4888

√ mishchâh — unction (the act)ArticleNounfeminine singular

mišḥāh, “anointing,” from māšaḥ — the root of māšîaḥ, “Messiah.” The consecrating oil and the Anointed One share a verb.

וְאֵ֖תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

שֶׁ֣מֶןše·menoilH8081

√ shemen — grease, especially liquid (as from the olive, often perfumed)Nounmasculine singular construct

הַסַּמִּ֑יםhas·sam·mîmthe fragrantH5561

√ çam — an aromaArticleNounmasculine plural

וְאֵ֕תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

קְטֹ֣רֶתqə·ṭō·reṯincenseH7004

√ qᵉṭôreth — a fumigationNounfeminine singular construct

qəṭōreṯ, “incense / fumigation,” the smoke that ascends — frequently a figure of prayer rising before God (Psalm 141:2; Revelation 8:3–4).

מָסַ֖ךְmā·saḵand the curtainH4539

√ mâçâk — a cover, iNounmasculine singular construct

māsāḵ, “screen” — the curtain at the tent's entrance, the outer of the sanctuary's graded barriers.

פֶּ֥תַחpe·ṯaḥfor the entranceH6607

√ pethach — an opening (literally), iNounmasculine singular construct

הָאֹֽהֶל׃hā·’ō·helto the tentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)ArticleNounmasculine singular

Literal — word-for-word from the original

“and the-gold altar, and the-oil-of the-anointing, and the-incense-of the-fragrant-spices, and the-screen-of the-entrance-of the-tent;”

Where the English smooths the original

מִזְבַּ֣ח “Altar” is מִזְבַּח (mizbaḥ), literally “place of slaughter / sacrifice,” from zāḇaḥ, “to slay in sacrifice.” Even the golden incense altar bears the name of slaughter — a reminder that all approach to God, even by sweet smoke, stands on the ground of sacrifice.
הַמִּשְׁחָ֔ה “Anointing” is הַמִּשְׁחָה (hammišḥāh), from māšaḥ, “to smear / anoint.” It is the same root behind māšîaḥ — “Messiah, Anointed One.” The oil that consecrated tent and priest shares its root with the title of the Christ.
הַסַּמִּ֑ים “Fragrant” renders הַסַּמִּים (hassammîm), “the spices / aromatics.” The phrase qəṭōreṯ hassammîm is “incense of the spices” — a compound, holy formula (Exodus 30:34–38) forbidden for common use. “Fragrant incense” flattens a specific, restricted sacred compound into an adjective.

the bronze altar with its bronze grating, its poles, and all its utensils; the basin with its stand;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’êṯ han·nə·ḥō·šeṯ wə·’eṯ- miz·baḥ han·nə·ḥō·šeṯ ’ă·šer- lōw ’eṯ- miḵ·bar bad·dāw wə·’eṯ- kāl- kê·lāw ’eṯ- hak·kî·yōr wə·’eṯ- kan·nōw

Word by word17 · parsed

אֵ֣ת׀’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַנְּחֹ֗שֶׁתhan·nə·ḥō·šeṯthe bronzeH5178

√ nᵉchôsheth — copper, hence, something made of that metal, iArticleNounfeminine singular

nəḥōšeṯ, “bronze / copper,” the metal of the courtyard — the outermost and least costly of the sanctuary's three metals.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

מִזְבַּ֣חmiz·baḥaltarH4196

√ mizbêach — an altarNounmasculine singular construct

הַנְּחֹ֙שֶׁת֙han·nə·ḥō·šeṯwith its bronzeH5178

√ nᵉchôsheth — copper, hence, something made of that metal, iArticleNounfeminine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

ל֔וֹlōw

Prepositionthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מִכְבַּ֤רmiḵ·bargratingH4345

√ makbêr — a grateNounmasculine singular construct

miḵbar, “grate / lattice,” the bronze mesh of the altar of burnt offering where the fire and ashes were held.

בַּדָּ֖יוbad·dāwits polesH905

√ bad — properly, separationNounmasculine plural constructthird person masculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כֵּלָ֑יוkê·lāwits utensilsH3627

√ kᵉlîy — something prepared, iNounmasculine plural constructthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַכִּיֹּ֖רhak·kî·yōrthe basinH3595

√ kîyôwr — properly, something round (as excavated or bored), iArticleNounmasculine singular

kiyyôr, “basin / laver,” the vessel for the priests' washing (Exodus 30:18–21) — cleansing as the precondition of service.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כַּנּֽוֹ׃kan·nōwwith its standH3653

√ kên — a stand, iNounmasculine singular constructthird person masculine singular

Literal — word-for-word from the original

“the-bronze altar and its-grating of-bronze that-belongs-to-it, its-poles and all its-vessels; the-basin and its-stand;”

Where the English smooths the original

הַנְּחֹ֗שֶׁת הַנְּחֹשֶׁת (hannəḥōšeṯ) is “copper / bronze” — the metal of the outer court. The graded value of the metals (bronze outside, then silver, then gold within) is theology in material: the nearer to God, the more precious. “Bronze” alone misses the deliberate descent from gold to bronze as one moves outward.
מִכְבַּ֤ר “Grating” is מִכְבַּר (miḵbar), a “net / lattice,” from a root for interweaving — the bronze mesh of the sacrificial altar where the fire burned. The technical specificity (a woven grate, not a plate) is lost in the generic “grating.”
הַכִּיֹּ֖ר “The basin” is הַכִּיֹּר (hakkiyyōr), “something round, hollowed out” — the laver of washing at the courtyard. Made (Exodus 38:8) from the bronze mirrors of the serving women, it is the place of cleansing before approach; “basin” is plain where the object is loaded with the theme of washing-to-draw-near.

the curtains of the courtyard with its posts and bases; the curtain for the gate of the courtyard, its ropes and tent pegs, and all the equipment for the service of the tabernacle, the Tent of Meeting;

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’êṯ qal·‘ê he·ḥā·ṣêr ’eṯ- ‘am·mu·ḏe·hā wə·’eṯ- ’ă·ḏā·ne·hā wə·’eṯ- ham·mā·sāḵ lə·ša·‘ar he·ḥā·ṣêr ’eṯ- mê·ṯā·rāw wî·ṯê·ḏō·ṯe·hā wə·’êṯ kāl- kə·lê ‘ă·ḇō·ḏaṯ ham·miš·kān lə·’ō·hel mō·w·‘êḏ

Word by word21 · parsed

אֵת֩’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

קַלְעֵ֨יqal·‘êthe curtainsH7050

√ qelaʻ — a slingNounmasculine plural construct

qela‘, “hanging / sling” — the screen-curtains forming the courtyard wall.

הֶחָצֵ֜רhe·ḥā·ṣêrof the courtyardH2691

√ châtsêr — a yard (as inclosed by a fence)ArticleNouncommon singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עַמֻּדֶ֣יהָ‘am·mu·ḏe·hāwith its postsH5982

√ ʻammûwd — a column (as standing)Nounmasculine plural constructthird person feminine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אֲדָנֶ֗יהָ’ă·ḏā·ne·hāand basesH134

√ ʼeden — a basis (of a building, a column, etcNounmasculine plural constructthird person feminine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַמָּסָךְ֙ham·mā·sāḵthe curtainH4539

√ mâçâk — a cover, iArticleNounmasculine singular

לְשַׁ֣עַרlə·ša·‘arfor the gateH8179

√ shaʻar — an opening, iPreposition-lNounmasculine singular construct

הֶֽחָצֵ֔רhe·ḥā·ṣêrof the courtyardH2691

√ châtsêr — a yard (as inclosed by a fence)ArticleNouncommon singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מֵיתָרָ֖יוmê·ṯā·rāwits ropesH4340

√ mêythâr — a cord (of a tent)Nounmasculine plural constructthird person masculine singular

mêṯār, “tent-cord,” and v. 13 yāṯēḏ, “peg.” The smallest fittings are inventoried; the completeness is total.

וִיתֵדֹתֶ֑יהָwî·ṯê·ḏō·ṯe·hāand tent pegsH3489

√ yâthêd — a pegConjunctive wawNounfeminine plural constructthird person feminine singular

וְאֵ֗תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

כְּלֵ֛יkə·lêthe equipmentH3627

√ kᵉlîy — something prepared, iNounmasculine plural construct

עֲבֹדַ֥ת‘ă·ḇō·ḏaṯfor the serviceH5656

√ ʻăbôdâh — work of any kindNounfeminine singular construct

‘ăḇōḏâ, “service / work” — the same lexeme as v. 32, the Verifier's basis for the link to Numbers 4:26; the building-work serves the worship-service.

הַמִּשְׁכָּ֖ןham·miš·kānof the tabernacleH4908

√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveArticleNounmasculine singular

לְאֹ֥הֶלlə·’ō·helthe TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Preposition-lNounmasculine singular construct

מוֹעֵֽד׃mō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

mô‘ēḏ, “appointed meeting” — the tent is the place of God's appointed encounter with His people.

Literal — word-for-word from the original

“the-hangings-of the-courtyard, its-pillars and its-bases; and the-screen for-the-gate-of the-courtyard, its-cords and-its-pegs, and all the-vessels-of the-service-of the-dwelling, for-the-tent-of meeting;”

Where the English smooths the original

קַלְעֵ֨י “The curtains” is קַלְעֵי (qal‘ê), from qela‘ — a word that also means “sling.” These are the woven hangings of the courtyard fence; the root suggests something flung out / hung up. “Curtains” is fine but obscures that the same noun elsewhere is a “sling.”
מֵיתָרָ֖יו “Its ropes” is מֵיתָרָיו (mêṯārāw), “tent-cords” — the lines that hold a tent taut. With the “pegs” (yəṯēḏōṯ) that follow, the inventory descends to the humblest hardware: even the guy-ropes and tent-stakes are counted and approved. Nothing is too small to be “commanded” and recorded.
עֲבֹדַ֥ת “For the service” again uses עֲבֹדַת (‘ăḇōḏaṯ) — the same “work/service” word that opened the unit in v. 32. The inventory closes the loop: the “work” (‘ăḇōḏâ) of building is for the “service” (‘ăḇōḏâ) of worship. The English uses two words; Hebrew uses one.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

There is no “and” in the original. Translate, the cloths of service to do service in the holy place — the holy garments for Aaron the priest, and his sons’ garments. The second and third clauses are exegetical of the first.

source ↗

Cambridge Bible for Schools and CollegesCommentary1880s

the plaited (?) garments ] as v. 1, Exodus 31:10 , Exodus 35:19 . (even) the holy garments ] the ‘and’ has come in by some error: it is not in the Hebrew at all.

Cambridge's “(?)” candidly marks the rare word as uncertain in meaning.

source ↗

Geneva Study BibleMarginal Notes1599

The cloths of service to do service in the holy place, and the holy garments for Aaron the priest, and his sons' garments, to minister in the priest's office.

source ↗

and the woven garments for ministering in the sanctuary, both the holy garments for Aaron the priest and the garments for his sons to serve as priests.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’eṯ- haś·śə·rāḏ biḡ·ḏê lə·šā·rêṯ baq·qō·ḏeš ’eṯ- haq·qō·ḏeš biḡ·ḏê lə·’a·hă·rōn hak·kō·hên wə·’eṯ- biḡ·ḏê ḇā·nāw lə·ḵa·hên

Word by word14 · parsed

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַשְּׂרָ֖דhaś·śə·rāḏand the wovenH8278

√ sᵉrâd — stitching (as pierced with a needle)ArticleNounmasculine singular

śərāḏ, “plaited / woven work” — a rare word (4 verses), found only of the priestly service-vestments; its rarity makes the link to Exodus 39:1 a verbal one.

בִּגְדֵ֥יbiḡ·ḏêgarmentsH899

√ beged — a covering, iNounmasculine plural construct

לְשָׁרֵ֣תlə·šā·rêṯfor ministeringH8334

√ shârath — to attend as a menial or worshipperPreposition-lVerbPielInfinitive construct

šāraṯ, “to minister / attend.” Priestly service framed as personal attendance on God — the same verb as Joshua's service to Moses.

בַּקֹּ֑דֶשׁbaq·qō·ḏešin the sanctuaryH6944

√ qôdesh — a sacred place or thingPreposition-b, ArticleNounmasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַקֹּ֙דֶשׁ֙haq·qō·ḏešboth the holyH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

בִּגְדֵ֤יbiḡ·ḏêgarmentsH899

√ beged — a covering, iNounmasculine plural construct

לְאַהֲרֹ֣ןlə·’a·hă·rōnfor AaronH175

√ ʼAhărôwn — Aharon, the brother of MosesPreposition-lNounpropermasculine singular

הַכֹּהֵ֔ןhak·kō·hênthe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

kōhēn, “priest,” “one officiating.” Aaron is named the priest; the office is concrete and personal.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

בִּגְדֵ֥יbiḡ·ḏêand the garmentsH899

√ beged — a covering, iNounmasculine plural construct

בָנָ֖יוḇā·nāwfor his sonsH1121

לְכַהֵֽן׃lə·ḵa·hênto serve as priestsH3547

√ kâhan — to officiate as a priestPreposition-lVerbPielInfinitive construct

kāhan, “to serve as priest” — a denominative verb (only ~23 verses); the basis the Verifier records for the link to Exodus 31:10 / 35:19.

Literal — word-for-word from the original

“the-woven garments for-ministering in-the-holy-place, the-holy garments for-Aaron the-priest, and-the-garments-of his-sons to-serve-as-priests.”

Where the English smooths the original

הַשְּׂרָ֖ד “The woven garments” is הַשְּׂרָד (haśśərāḏ), an obscure term — “stitched / plaited work” (Cambridge: “the plaited (?) garments”). It occurs in only four verses, all of the priestly service-garments; its rarity is precisely why the Verifier marks this as a verbal link to Exodus 39:1. “Woven” is a guess at a near-unique word.
לְשָׁרֵ֣ת “For ministering” is לְשָׁרֵת (ləšārēṯ), from šāraṯ — “to serve / attend” as a personal minister, the same word used of Joshua attending Moses and of priests attending God. It is honorable, courtly service, not mere labor; “ministering” catches it well, but the personal, attending sense is worth naming.
לְכַהֵֽן “To serve as priests” is one verb, לְכַהֵן (ləḵahēn), “to act as priest, to priest.” Hebrew makes “priest” a verb — priesthood is something one does, an active officiating, not only a status. This rare denominative verb (about 23 verses) is the Verifier's basis for linking the verse to Exodus 35:19 and 31:10.

The Israelites had done all the work just as the LORD had commanded Moses.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·nê yiś·rā·’êl ’êṯ ‘ā·śū kə·ḵōl ’ă·šer- hā·‘ă·ḇō·ḏāh kāl- Yah·weh ’eṯ- ṣiw·wāh mō·šeh kên

Word by word13 · parsed

בְּנֵ֣יbə·nêThe IsraelitesH1121

bənê yiśrā’ēl, “the sons of Israel.” Cambridge notes that the people as a whole, not Bezalel and Oholiab alone, are credited — the obedience is corporate.

יִשְׂרָאֵ֔לyiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

אֵ֖ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עָשׂוּ֙‘ā·śūhad doneH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

כְּכֹ֛לkə·ḵōlallH3605

√ kôl — properly, the wholePreposition-kNounmasculine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

הָעֲבֹדָֽה׃hā·‘ă·ḇō·ḏāhthe workH5656

√ ʻăbôdâh — work of any kindArticleNounfeminine singular

‘ăḇōḏâ, “work/service” — the inclusio word bracketing the unit (vv. 32, 42); the Verifier's shared lexeme with the Numbers 4 service-texts.

כָּל־kāl-just asH3605

√ kôl — properly, the wholeNounmasculine singular construct

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

צִוָּ֥הṣiw·wāhhad commandedH6680

√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular

ṣiwwāh, “commanded” (Piel) — the binding charge; the Geneva note draws the lesson that “in God's matters man may neither add, nor diminish.”

מֹשֶׁ֑הmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

כֵּ֤ןkên. . .H3651

√ kên — properly, set uprightAdverb

Literal — word-for-word from the original

“According-to-all that commanded YHWH Moses, so did the-sons-of Israel all the-work.”

Where the English smooths the original

כְּכֹ֛ל The verse opens with כְּכֹל (kəḵōl), “according to all” — the command-side first, then the doing. The Hebrew foregrounds the standard (“all that YHWH commanded”) before naming the actors, so the sentence is built around conformity. The BSB's “had done all the work just as” reverses the emphasis to the workers.
הָעֲבֹדָֽה “The work” is again הָעֲבֹדָה (hā‘ăḇōḏâ), “the service/labor” — the same root that frames v. 32 and v. 40. The repetition is a deliberate inclusio: the section that began “all the ‘ăḇōḏâ was finished” (v. 32) now closes “they did all the ‘ăḇōḏâ” (v. 42).
צִוָּ֥ה צִוָּה (ṣiwwāh, Piel perfect) — “had commanded.” The intensive stem and the perfect tense set the divine charge as the fixed, completed standard against which the (also perfect) human “doing” is measured. Two perfects, command and obedience, laid exactly side by side.

The Voices✦ 5 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

And Moses blessed them — He not only praised them, but prayed for them: he blessed them as one having authority. We read not of any wages Moses paid them for their work, but his blessing he gave them.

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

A formal inspection was made on the completion of the tabernacle, not only with a view to have the work transferred from the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed by the Divine Architect

source ↗

John GillExposition of the Entire Bible1746–63

The form of blessing, as the Targum of Jonathan gives it, is,"may the Shechinah (or the divine Majesty) of the Lord dwell in the works of your hands;

Gill preserves the ancient Jewish (Targum) wording of Moses' blessing — a prayer that God would indwell the very work just finished.

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

When Moses had received and examined all the different articles, and found that everything was made according to the directions of Jehovah, he blessed the children of Israel.

source ↗

Matthew PooleAnnotations upon the Holy Bible1685

i.e. Both the people for their liberal contribution, and the workmen for their great care and industry.

Poole is silent on most verses of this inventory (the source reads “No text from Poole on this verse”); here, on the blessing, he notes its double scope — givers and makers alike.

source ↗

And Moses inspected all the work and saw that they had accomplished it just as the LORD had commanded. So Moses blessed them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

mō·šeh ’eṯ- way·yar kāl- ham·mə·lā·ḵāh wə·hin·nêh ‘ā·śū ’ō·ṯāh ‘ā·śū ka·’ă·šer Yah·weh kên ṣiw·wāh mō·šeh way·ḇā·reḵ ’ō·ṯām

Word by word16 · parsed

מֹשֶׁ֜הmō·šehAnd MosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַיַּ֨רְאway·yarinspectedH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

rā’āh, “to see / inspect.” Paired with hinnēh, it is the Verifier's basis for the structural link to Genesis 1:31 — Moses surveys the finished work as God surveyed the finished creation.

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

הַמְּלָאכָ֗הham·mə·lā·ḵāhthe workH4399

√ mᵉlâʼkâh — properly, deputyship, iArticleNounfeminine singular

וְהִנֵּה֙wə·hin·nêhand saw thatH2009

√ hinnêh — lo!Conjunctive wawInterjection

hinnēh, “behold!” — the interjection of presentation; it dramatizes the moment of approval.

עָשׂ֣וּ‘ā·śūthey had accomplishedH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

‘āśāh, “they had done/made.” The doubled “they had done it... so they had done” (vv. 43) seals the exact correspondence of work to command — the unit's refrain.

אֹתָ֔הּ’ō·ṯāhitH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person feminine singular

עָשׂ֑וּ‘ā·śūH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person common plural

כַּאֲשֶׁ֛רka·’ă·šerjust asH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

כֵּ֣ןkên. . .H3651

√ kên — properly, set uprightAdverb

צִוָּ֥הṣiw·wāhhad commandedH6680

√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular

מֹשֶֽׁה׃פmō·šehSo MosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

וַיְבָ֥רֶךְway·ḇā·reḵblessedH1288

√ bârak — to kneelConjunctive wawVerbPielConsecutive imperfectthird person masculine singular

bārak (Piel), “blessed.” Root sense “to kneel”; Moses both praises and prays for them. The Verifier shares this lexeme with Leviticus 9:23, where Moses and Aaron bless the people and the glory of YHWH appears.

אֹתָ֖ם’ō·ṯāmthemH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

Literal — word-for-word from the original

“And-saw Moses all the-work, and-behold, they-had-done it just-as commanded YHWH — so they-had-done; and-Moses blessed them.”

Where the English smooths the original

וַיַּ֨רְא “Inspected” translates וַיַּרְא (wayyar), simply “and he saw.” With wəhinnēh (“and behold”) right after it, this is verbatim the Genesis-1 rhythm: “and God saw all that he had made, and behold — very good.” The BSB's businesslike “inspected” hides the creation-echo the Verifier confirms with Genesis 1:31.
וְהִנֵּה֙ וְהִנֵּה (wəhinnēh), “and behold!” — a particle of vivid presentation, putting the reader at Moses' shoulder to see what he saw. “And saw that” in the BSB turns a gasp into a clause; the Hebrew stages a moment of beholding.
וַיְבָ֥רֶךְ “Blessed” is וַיְבָרֶךְ (wayḇāreḵ), from bārak, whose root sense is “to kneel” — to bless is to bend toward another in benediction. Gill records the old Jewish form: “may the Shechinah of the Lord dwell in the works of your hands.” The same verb closes the creation week (God blessed the seventh day) and the priestly ordination (Leviticus 9:23).

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. “And all the work was finished” — the seventh-day word — 32, 42

The unit opens and closes on the same note, an inclusio of completion: “all the ‘ăḇōḏâ was finished” (v. 32) … “they did all the ‘ăḇōḏâ” (v. 42). The verb in v. 32 is kālāh — the very word that ends the seven days of creation: “on the seventh day God finished his work” (Genesis 2:2), a link the Verifier confirms by shared lexeme (H3615 kālāh). The Cambridge Bible names the form for what it is: a “subscription, in P’s manner (cf. Genesis 2:1), to the entire enumeration.” Benson marvels at the pace and precision — “they went through with it in a little time, and with the greatest exactness imaginable” — and gives the reason: “the workmen were taught of God.” Geneva draws the law of it: “in God's matters man may neither add, nor diminish.” The tabernacle is written as a new creation in miniature, brought to its appointed end exactly as commanded.

ii. The inventory — nothing too small to be counted — 33–41

What follows is not narrative but a litany: tent, clasps, frames, bars, pillars, bases, coverings, the veil (pārōḵeṯ, “the separatrix”, Geneva), ark, table, lampstand, altars, basin, courtyard hangings, ropes, pegs, priestly garments. Ellicott explains the procedure: the parts “were presented to Moses for inspection as they were completed,” for “Moses alone had seen ‘the pattern in the mount,’ and Moses alone could say if the work came up to the required standard.” Keil reads the technical order closely — the hooks listed first because they are what “made [the dwelling] into a tent.” The descent of the list is itself theology: from gold within to bronze without, down to the guy-ropes (mêṯār) and tent-pegs (yāṯēḏ) of v. 40. Even the stakes are inventoried and approved. The recurring keyword kəlî (“vessel/equipment”) and the rare śərāḏ (“plaited” garments, v. 41, only four verses in all of Scripture) bind this delivery back to the original making in Exodus 35 and 39:1 — the Verifier marks śərāḏ as a rare, verbal link.

iii. “And Moses saw … and behold” — the inspection and the blessing — 43

The climax is built, word for word, on the close of creation. “And Moses saw (wayyar) all the work, and behold (wəhinnēh), they had done it” — the same rā’āh + hinnēh that voices “God saw all that he had made, and behold, very good” (Genesis 1:31); the Verifier confirms both lexemes shared. JFB captures the human side: “every plank, curtain, altar, and vase had been most accurately made … in the place designed by the Divine Architect.” Then — “Moses blessed them.” Benson: “he not only praised them, but prayed for them … as one having authority.” Gill preserves the ancient Targum wording of that blessing: “may the Shechinah of the Lord dwell in the works of your hands” — a prayer that the God who commanded the work would now come and inhabit it, which is exactly what Exodus 40 reports.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under the rule that Scripture is its own interpreter, three things stand out — offered to be tested, not trusted. First, obedience is measured, not improvised. Seven times across chapters 39–40 the refrain sounds, “as the LORD commanded Moses, so they did.” The glory of this work is not its artistry but its conformity; Geneva's note is the whole ethic in a line — “in God's matters man may neither add, nor diminish.” Second, the text frames the finished sanctuary as a finished creation. The shared verbs (kālāh “finished,” rā’āh “saw,” hinnēh “behold,” bārak “blessed”) are not decorative — the Verifier confirms them shared with Genesis 1–2 — and they say that God is building a new ordered world, a place where heaven and earth meet. Third, the whole apparatus exists for presence. The point of a miškān (“dwelling”) is that Someone will dwell; the inventory ends, fittingly, with a blessing that prays for indwelling. None of this is salvation by craftsmanship; it is the picture, in cedar and gold and bronze, of a God who finishes what He commands and then comes to live with His people.

The tabernacle is creation rebuilt small — finished, seen, pronounced good, and blessed — so that the God who once walked in a garden might dwell again in a tent.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

“Finished” — the tabernacle as a new creation structural / thematic — confirmed

The completion formula of v. 32 deliberately echoes the completion of creation. “All the work was finished” (wattēḵel, from kālāh) is the same verb as “on the seventh day God finished (wayḵal) his work” (Genesis 2:2). The Cambridge Bible already reads v. 32 as a “subscription, in P's manner (cf. Genesis 2:1).” The shared root is the recorded basis; the claim is structural, not a quotation.

Exodus 39:32 · Genesis 2:1–2

basis: shared lexeme H3615 kâlâh (“to finish/complete”, in 201 vv) — same completion-verb as Genesis 2:2; Cambridge cites Genesis 2:1 as the parallel “subscription.” No quotation claimed.

The double finishing — building done, then erecting done, then glory structural / thematic — confirmed

The same verb kālāh (“finished”) that closes the people's work here in v. 32 returns one chapter later when “Moses finished the work” of erecting the tent (Exodus 40:33) — and only then does the cloud cover the tent and the glory of the LORD fill it (40:34). The unit's completion-formula is thus the first beat of a two-stage finishing (make, then raise) whose climax is divine indwelling, exactly the indwelling that Moses' blessing in v. 43 prays for. The recorded basis is shared kālāh + miškān + Mōšeh; the claim is the structural make-raise-indwell sequence, not a quotation.

Exodus 39:32 · Exodus 40:33–34

basis: shared lexemes H3615 kâlâh (“finish,” 201 vv), H4908 mishkân (129 vv), H4872 Môsheh (704 vv) — Verifier-confirmed on Exodus 40:33; structural make/raise/indwell pattern, no quotation.

“Moses saw … and behold” — the inspection and the divine survey structural / thematic — confirmed

Moses' inspection in v. 43 is narrated in the exact idiom of Genesis 1:31: “and he saw (rā’āh) all the work, and behold (hinnēh) …” mirrors “God saw all that he had made, and behold, very good.” The pattern — maker surveys finished work and approves it — is the same. A thematic/structural echo carried by common verbs, not a citation.

Exodus 39:43 · Genesis 1:31

basis: shared lexemes H7200 râʼâh (“see,” in 1200 vv) + H2009 hinnêh (“behold,” in 799 vv) — both common, so structural rather than verbal; the link is the survey-and-approve pattern of Genesis 1:31.

Moses blesses the people — completion answered by benediction structural / thematic — confirmed

The unit ends, “and Moses blessed them” (wayḇāreḵ, v. 43). The same scene recurs at the ordination of the priesthood: “Moses and Aaron … came out and blessed the people, and the glory of the LORD appeared” (Leviticus 9:23). In both, a completed work of obedience is sealed by Mosaic blessing and answered by the descent of God's presence — here in Exodus 40:34.

Exodus 39:43 · Leviticus 9:23

basis: shared lexemes H1288 bârak (“bless,” in 289 vv), H4872 Môsheh, H7200 râʼâh — same Mosaic-blessing-before-glory pattern; thematic, no quotation.

The “plaited” priestly garments — made, then delivered verbal / quotation — confirmed

Verse 41's “woven garments” use the rare word śərāḏ (“plaited / stitched work”), which Scripture employs only of these priestly service-vestments. Its appearance here ties the delivery directly back to their making in Exodus 39:1 (“they made the śərāḏ garments … for Aaron”). Because the lexeme is rare (only four verses), the link is genuinely verbal, not merely thematic.

Exodus 39:41 · Exodus 39:1

basis: rare shared lexeme H8278 sᵉrâd (“plaited/woven work,” in only 4 vv) — plus H8334 shârath, H899 beged, H175 ʼAhărôwn; the low frequency of sᵉrâd makes this a verbal link within Exodus 39.

The two outer coverings — delivered exactly as commanded and made verbal / quotation — confirmed

The “rams' skins dyed red” and the skins of the taḥaš handed to Moses in v. 34 are described in the rare vocabulary of their original prescription and making — Exodus 26:14 (the command) and 36:19 (the execution). The Verifier records the link as verbal, resting on a cluster of low-frequency words: mikseh (“covering,” 12 vv), ’ādam (“to redden,” 10 vv), and taḥaš (14 vv). The same coverings are commanded, then made, then delivered, each time in the same near-unique terms — obedience traced down to the technical noun.

Exodus 39:34 · Exodus 26:14 · Exodus 36:19

basis: rare shared lexemes H4372 mikçeh (“covering,” 12 vv), H119 ʼâdam (“to redden,” 10 vv), H8476 tachash (14 vv), plus H5785 ʻôwr — three low-frequency words make the command/make/deliver link verbal (Verifier-confirmed on Exodus 26:14).

Aaron the priest — the same vesture command across Exodus verbal / quotation — confirmed

The naming of “the holy garments for Aaron the priest” (v. 41) repeats, in fulfilment, the original charge in Exodus 31:10 and 35:19. The Verifier records the pair as sharing not only qôdesh and ʼAhărôwn but the same two rare words that anchor the previous thread: śərāḏ (“plaited work,” only 4 vv) and the denominative verb kāhan, “to serve as priest” (only 23 vv) — the office written as an action. With two rare lexemes shared, the link is verbal, not merely thematic: same vestments, same office, command and execution matched word for word.

Exodus 39:41 · Exodus 31:10 · Exodus 35:19

basis: rare shared lexemes H8278 sᵉrâd (in only 4 vv) and H3547 kâhan (“to serve as priest,” in only 23 vv), plus H899 beged, H6944 qôdesh, H175 ʼAhărôwn — the low frequency of sᵉrâd and kâhan makes the command-and-fulfilment link verbal (Verifier-confirmed on Exodus 31:10).

From the earthly tent to the true and heavenly one typological

The finished miškān (“dwelling”) and ’ōhel mô‘ēḏ (“tent of meeting”) of vv. 32–40 are read by Hebrews as “a copy and shadow of the heavenly things” — Moses building “according to the pattern shown” (the very point Ellicott and Gill stress), the sanctuary itself “not made with hands.” Held honestly: this is a cross-Testament link (Hebrew Exodus ↔ Greek Hebrews), so it cannot rest on shared Strong's numbers; it is tiered structural/typological on the argued correspondence Hebrews itself draws, not on a lexical match.

Exodus 39:32–40 · Hebrews 8:5 · Hebrews 9:11

basis: Cross-Testament (Hebrew↔Greek): no shared Strong's possible. Tiered typological on Hebrews' own explicit “copy and shadow … according to the pattern” reading of the tabernacle (ancient, widely held); argued, not lexical.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Word became flesh and tabernacled among us ancient/widely-held

The whole inventory exists for one end: that God might dwell (the root of miškān) with His people. John writes that in Christ “the Word became flesh and dwelt (eskēnōsen — ‘tented,’ ‘tabernacled’) among us, and we beheld his glory” (John 1:14). Matthew Henry reads Exodus exactly this way: the tabernacle “was a type or emblem of Jesus Christ … in Christ dwelt all the fulness of the Godhead bodily.” The finished tent is a shadow of the body in which God came to live among us. This typology is ancient and widely held.

Exodus 39:32–43 · John 1:14 · Colossians 2:9

The veil — the way into the Most Holy Place ancient/widely-held

Among the delivered furnishings is “the veil of the covering” (v. 34, pārōḵeṯ, “the separatrix”, Geneva), the curtain that “separated between the Holy place and the Holy of Holies, covering the latter from the sight of man” (Ellicott). Hebrews reads that veil as the flesh of Christ, “a new and living way … through the curtain, that is, his flesh” (Hebrews 10:20), and the Gospels report it torn at His death (Matthew 27:51). What hid God's presence becomes, in Christ, the opened way to it. Ancient and widely held.

Exodus 39:34 · Hebrews 10:19–20 · Matthew 27:51

The atonement-cover — the place of propitiation ancient/widely-held

The delivered “mercy seat” (v. 35, kappōreṯ, from kāp̄ar, “to atone”) is the lid where atoning blood was sprinkled. The Greek Old Testament renders it hilastērion — the very word Paul applies to Christ, “whom God put forward as a propitiation (hilastērion) by his blood” (Romans 3:25). Henry sees God dwelling “on the ark,” enthroned above this very cover. The place of atonement in the tent prefigures the Person who is our atonement. Held by the apostle himself and the historic church.

Exodus 39:35 · Romans 3:25 · Hebrews 9:5

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Cambridge Bible for Schools and Colleges, Commentary (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

This unit (Exodus 39:32–43) is largely an inventory: a delivery-list of finished tabernacle parts framed by two completion-formulas (vv. 32, 42) and a closing inspection-and-blessing (v. 43). Several public-domain voices (Matthew Henry, Barnes, JFB, Gill, Poole) print one block of commentary across the whole span rather than per verse, and some entries in the source are explicitly “No text from Poole on this verse” or a bare cross-reference (“See the notes to Exodus 28”) — these were not used as voices. JFB's note actually comments on v. 30 (the high-priest's plate) and is omitted from this unit's selections. Where the same Henry/Keil block recurs, distinct, pointed excerpts were chosen so no two verses repeat the identical sentence.

The strongest cross-references here are intra-book and intra-Pentateuch (Exodus 35; 31:10; Numbers 4; Genesis 1–2), confirmed by the Verifier on shared Strong's lexemes. Three links reach the verbal tier, each on genuinely rare vocabulary: the priestly “plaited” garments (śərāḏ, H8278, four verses total, shared by 39:41 / 39:1 / 31:10 / 35:19), the priest-verb kāhan (H3547, 23 vv), and the two outer coverings of v. 34 (mikseh 12 vv, ’ādam 10 vv, taḥaš 14 vv, shared with Exodus 26:14 / 36:19). The creation-parallels (kālāh, rā’āh+hinnēh, bārak) and the double-finishing link to Exodus 40:33–34 are confirmed shared lexemes but are tiered structural/thematic rather than verbal, since the words are common and no quotation is claimed. The Christ-readings and the Hebrews “copy and shadow” thread are cross-Testament (Hebrew↔Greek): by rule they cannot use shared Strong's numbers and are tiered typological on the argued correspondence the New Testament itself draws — not asserted as lexical. No Joshua 1:5 → Hebrews 13:5 flag applies to this unit (it contains no such verse).

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)