Exodus 35:5

Exo 35:5 Take ye from among you an offering unto the LORD: whosoever [is] of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,

Ver. 5. {See Trapp on "Exo 35:4"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Verse 5. An offering - A terumah or heave-offering; see Le 7:1, etc. , Ex 35:6

See, on these metals and colours, Ex 25:3-4. &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. from among] from; ‘among’ is wrong. The prep. is the one rendered ‘of’ (i.e. from) in Exo_25:2.

an offering (twice)] a contribution, Heb. terûmâh; see on Exo_25:2.

of a willing heart] cf. on Exo_25:2.

brass] bronze or copper, as Exo_25:3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Take ye from amongst you an offering unto the Lord,.... That is, they were to take a part of their substance, of what they were possessed of, every man according to his ability, out of what he had in his hand that was suitable, and present it as a freewill offering to the Lord, for the use of the tabernacle to be built, and the service of it:

whosoever is of a willing heart; that is, of a generous and liberal disposition:

let him bring it, an offering of the Lord; or an offering to him, otherwise not; if brought niggardly and grudgingly it would not be acceptable, for God loves a willing and cheerful giver:

gold, silver, and brass: here and in the four following verses, the several things are particularly mentioned, which would be wanted in building the tabernacle, and in the service of it, and therefore would be acceptable; and they being exactly the same, and delivered in the same words and in the same order as in Exo 25:3 the reader is referred to the notes there. See Gill on Exo 25:3. See Gill on Exo 25:4. See Gill on Exo 25:5. See Gill on Exo 25:6. See Gill on Exo 25:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Whosoever is of a willing heart, for God values not forced or grudged services, 2Co 9:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

THE OFFERINGS FOR THE SANCTUARY, Exo_35:4-29.

5-9. An offering — See notes on Exo_25:2-7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 5-10 correspond to vers. 2-7 of ch. 25., the correspondence in the list of offerings being exact.

HOMILETICS.

On the symbolism of the Tabernacle and its parts, see the Homiletics on Exo_25:10-39 Ex 26; Exo_27:1-8; and Exo_30:1-10. On the symbolism of the anointing oil and the holy incense, see the Homiletics on Exo_30:23-28.

Vers. 5-19. The duty and privilege of making offerings to God.

That God allows us to offer to him of his own, and accepts such offerings as free gifts, is one of his many gracious condescensions. It is the part of all ministers to give opportunity for such offerings to encourage them, suggest them, elicit them. Moses now summoned "all the congregation of the children of Israel," that he might give to all, without partiality or favouritism, the opportunity for a good action, which would obtain its due reward. Doubtless he pointed out that the object was one for the glory of God and the edification of his people no less an object than the substitution for that poor "tent of meeting," which he had extemporised on the morrow of his first descent from Sinai, (Exo_33:7) of a glorious structure, Of the richest materials, designed by God himself, worthy of him, and suited to intensify and spiritualise the devotions of all worshippers. It was fit that the structure should, if possible, be raised by means of the free gifts of the faithful. For this Moses now, like a faithful minister of Christ, made appeal to all. In doing so, he pointed out the two modes in which such offerings may be made.

I OFFERINGS MAY BE MADE BY THE ASSIGNMENT TO A SACRED USE OF A PORTION OF OUR SUBSTANCE. All who had gold, silver, brass, blue, purple, scarlet, fine linen, goat"s hair, etc., were invited to contribute out of their abundance to the erection of the new sanctuary. It was especially urged that, if they did so, it should be with "a willing heart" (ver. 1) grudgingly, or of necessity; for God loveth a cheerful giver". (2Co_9:7) Such a mode of offering is open to those only who have property of some kind or other, and is especially suited to the rich and well-to-do classes; and it was no doubt the wealthy who at this time chiefly contributed in this way. But, as God is "no respecter of persons," and regards the poor and needy fully as much as those who are of high estate, some further mode of making him an offering is necessary. Note, in this connection, that

II OFFERINGS MAY BE MADE BY THE DEVOTION TO A SACRED USE OF SOME PORTION OF OUR TIME AND LABOUR. "Every wise-hearted among you shall come, and make all that the Lord hath commanded" (ver. 10). All who had sufficient skill were invited to join in the actual work of preparing and making the various fabrics. Carpenters, weavers, dyers, smiths, embroiderers, metallurgists, might contribute their time and work, and so make an offering to God as acceptable as that of the gold or jewels of the wealthy. Even poor women, whose only skill was to spin thread with their hands (ver. 25), might "bring that which they had spun," and were accepted as offering worthily. In this way there were few families that might not have their part in the work, for spinning was a wide-spread accomplishment. And so, in our own day, whenever any good work is taken in hand, it will always be found that every one who wills can have some part in it can hep, by headwork or by handiwork, to effect the end desired. And the value of such participation is quite equal to that rendered by rich contributors, at any rate, in the sight of God. For observe, the women who spun goat"s hair are placed side by side with the "rulers" who "brought onyx stones," and costly spices, and jewels to be set in the high-priest"s breastplate (vers. 26-28).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

נדיב לבו [WHOSOEVER] IS OF A WILLING HEART — Because his heart prompts one to generosity, he is called נדיב לב, one who is prompted to generosity by the heart. I have already explained the various materials which formed the contribution towards the Tabernacle and the work done for it in the passages where the commands about them were given.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Y’VI’EHA’ (LET HIM BRING IT), THE ETERNAL’S OFFERING. This is like “yavi (let him bring) the Eternal’s offering.” But Scripture mentions a pronoun and then returns to explain it. Similarly: And she opened and saw him, the child; when he went in, the man; — when the man went in. the nation and the kingdom which will not serve him, Nebuchadnezzar; which I do give to them, the children of Israel. There are many similar instances.By way of the Truth, [the mystic lore of the Cabala], the phrase here is like “let him bring it ‘with’ the Eternal’s offering,” meaning that he is to bring the higher offering as alluded to in the secret of and they take for Me an offering. I have already explained it., Verse 3. Our Rabbis have a Midrash on the verse, and she opened and saw him, the child, that she saw with him the Divine Glory.Now it was necessary for Moses to tell the whole congregation all the work which G-d had commanded him, in order to let them know that they had to bring large donations, for the work is great. That is why he told them, The Tabernacle, its tent, and its covering etc., mentioning all in a general way. The reason for the definite article in ‘eth hamishkan’ (the Tabernacle), ‘eth ha’aron’ (the ark), ‘eth hashulchan’ (the table), and all those mentioned with the definite article, is as if to say: “the Tabernacle and the vessels which we will explain to the wise men doing the work in their details and measurements,” but speaking now to the whole congregation, he told them only their names in general.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Take from among yourselves. Appoint officials to accept your offerings.

Every man whose heart impels him. The officials were not allowed to take anything by force.

Shall bring a terumah-offering to Ad-noy. Alternatively, the word es (es terumas Ad-noy) means, “along with,” in this context, so that the sense of the verse is, “Every man shall bring what his heart impels him to, along with his compulsory terumah-offering.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.