The process of tanning the skins of animals to make leather resulted in giving them a reddish color. In some languages translators may follow Good News Translation‘s rendering, “ram’s skin dyed red.” However, in cultures where the process of tanning is not known, one may say, for example, “ram [or, male sheep] skins that are made red” or “… that they have made red.” Goatskins is literally “skins of tachashim,” but the meaning of the Hebrew tachashim is not known. Translator’s Old Testament has “porpoise” and New Jewish Publication Society’s Tanakh has “dolphin,” but more likely it was a sea animal similar to the “sea cow” (New International Version), or dugong, which is similar to the manatee. It is doubtful that it was a goat. New Revised Standard Version has followed Good News Translation, New Jerusalem Bible, and Contemporary English Version in translating “fine leather.” One may also say “fine tanned animal skins,” or simply “soft animal skins.” Acacia wood refers to wood of the shittah tree, a variety of acacia that is hard and durable. Where the acacia tree is unknown, one may say, for example, “wood from the tree called ‘acacia.’ ” It will also be helpful to include a note in the Glossary describing an acacia tree.

Oil for the lamps is literally “oil for the luminary [or, source of light].” The oil was made from olives, the fruit of the olive tree, and was used in the ordinary clay lamps. These were probably small bowl-shaped objects, filled with olive oil, with a wick floating in them. One end of the wick extended onto a lip of the bowl, where the oil in the wick burned and provided light. In many languages it will be sufficient to say “oil” here without identifying the oil. But in cultures that must differentiate between machine and vegetable oil, it will be necessary to state that this is “oil from the fruit ‘olive.’ ” (See the comment on “olives” at 23.11.)

Spices for the anointing oil refers to the various spices listed in 30.23-24 that were used to make the special oil for anointing the priests as well as the different parts of the tabernacle. The Hebrew word for “anoint” means to pour, sprinkle, or rub the oil on a person or on an object. This indicated that the person was appointed for special service, or that the object was designated as holy and set apart for special use. (See 29.7 and 30.25-26.) In some languages these spices will be called “sweet-smelling spices,” while in others “fragrant [or, sweet-smelling] plants [or, grasses].” The entire phrase, spices for the anointing oil, may be expressed as “fragrant things to mix with the oil for anointing the sacred tent and the priests.” The fragrant incense, described in 30.34-35, required a different list of spices. The Israelites valued spices for their aroma rather than for food seasoning and used them in perfume, cosmetics, and embalming oils. In a number of languages fragrant incense will be expressed as “fragrant spices for burning.” An alternative model for spices … the fragrant incense is “fragrant plants to mix with the oil for anointing the sacred tent and the priests,” or “grasses that smell good when burned.”

Onyx stones, literally “stones of onyx,” refers to precious stones from a type of dark quartz with milky white bands. Good News Translation has “carnelians,” which is a reddish quartz, and New Jewish Publication Society’s Tanakh has “lapis lazuli,” which is a bluish quartz. The precise identity of the stone is not known. If these stones are not known, one may say “precious [or, expensive] stones called onyx” or “precious stones called carnelian.” Two of these stones were to be fastened to the shoulder straps of the ephod (28.12), and another was to be one of the twelve stones fastened to the breastpiece for the high priest (28.20).

And stones for setting refers to the other precious stones or “jewels” (Good News Translation) listed in 28.17-20. The word for setting comes from a word that means to fill. It refers to the frame or bed into which a jewel is mounted.

The ephod was an apron-like garment worn by the high priest. It is described in 28.6-14. Many translations have transliterated the term. However, it will be more meaningful to say something like “the priestly apron.” It will also be helpful to include a Glossary note describing this object. The breastpiece was a special pouch or pocket that was fastened to the ephod. It was about 9 inches square and held the Urim and Thummim, with which the high priest was able to determine the will of God. The twelve precious stones were mounted on it. It is described in 28.15-30. In some languages a descriptive phrase will be needed; for example, “the sacred pouch over the chest of the high priest” or “the pocket [or, pouch] over the heart….”

Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .