וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל נְדִ֣יב לֵ֗ב הֵ֠בִיאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהוָֽה׃
Contextual Introduction
Exodus 35:22 describes the Israelites’ generous response to Moshe’s call for materials for the Mishkan (Tabernacle). The verse portrays men and women alike bringing offerings of gold, willingly and joyfully. Grammatical structures like coordinated lists, participles, and sequential verbs contribute to a sense of eager, collective action. This grammatical richness mirrors the theological emphasis on voluntarism and sacred dedication.
Grammatical Focus: Wayyiqtol Narrative Chains, Appositive Itemization, and Participial Emphasis
1. וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים – Sequential Action and Prepositional Phrase
– וַיָּבֹ֥אוּ (“and they came”) is a wayyiqtol verb from בּוֹא (“to come”), continuing narrative action.
– הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים (“the men upon the women”) is a debated phrase. Likely, it means “men along with the women,” indicating collective participation rather than priority or dominance.
2. כֹּ֣ל נְדִ֣יב לֵ֗ב הֵ֠בִיאוּ – Substantive Adjective Phrase with Emphatic Subject
– כֹּ֣ל נְדִ֣יב לֵ֗ב (“every willing-hearted one”) emphasizes voluntariness—a major theme in Mishkan contributions.
– הֵ֠בִיאוּ (Hiphil perfect 3mp from בּוֹא with causative nuance “they brought”) shows action resulting from inner willingness.
3. חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז – Coordinated Appositive List of Gold Items
– These are various gold ornaments:
– חָ֣ח (“nose ring” or “ear ring”)
– נֶ֜זֶם (“ear ring” or general ring)
– טַבַּ֤עַת (“finger ring”)
– כוּמָז (“ornamental belt” or “golden ornament worn by women”)
The accumulation and coordination with וְ enhance the sense of abundance.
4. כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהוָֽה – Appositional Expansion with Participial Construction
– כָּל־כְּלִ֣י זָהָ֔ב (“every article of gold”) generalizes beyond personal ornaments.
– וְכָל־אִ֕ישׁ אֲשֶׁ֥ר introduces a relative clause, “and every man who…”
– הֵנִ֛יף (Hiphil perfect 3ms from נוּף, “to wave, to lift”) refers to presenting an offering.
– תְּנוּפַ֥ת זָהָ֖ב (“the wave offering of gold”) highlights the ritual element of presenting these offerings to YHWH.
Theological and Literary Implications
The verse underscores the theme that contributions to sacred work must arise from a willing heart (נְדִ֣יב לֵ֗ב). The cumulative grammatical structure—lists of objects, repeated subjects, and participial clauses—mirrors the collective, eager generosity of the community.
Theologically, this reflects a reversal of the earlier misuse of gold for the Golden Calf (Exod 32): now, gold is freely offered to build the dwelling place of YHWH among His people. Syntaxically, the appositive expansions suggest an overflowing response—everyone, everything, all toward the glory of YHWH.
Versions and Comparative Observations
The Septuagint reads: καὶ εἰσῆλθον οἱ ἄνδρες μετὰ τῶν γυναικῶν, πᾶς ὁ προαιρούμενος καρδίας, προσήνεγκαν ἐνώτια καὶ δακτυλίους καὶ σφραγῖδας καὶ περιδέραια, πᾶν σκεῦος χρυσοῦν—capturing the collective eagerness.
The Vulgate: venerunt viri cum mulieribus, omnis voluntarius animi obtulit inaurem et armillas et anulum et monile, cuncta vasa aurea—also reflecting the Hebrew structure.
Later Hebrew writings (e.g., Mishnah) continue the association of freewill offerings (נְדָבָה) with spiritual authenticity, echoing Exodus’s emphasis.
When Gold Becomes Worship: Syntax of a Willing Heart
Exodus 35:22 transforms narrative syntax into liturgical expression. Sequential verbs, abundant appositions, and participial clauses present not just a report, but a song of generosity. Grammar here magnifies theology: when hearts overflow with willingness, gold itself becomes an offering, and syntax becomes a procession into the presence of YHWH.
