The report of the Making of the Mishkan (Exodus 35-40) survives from antiquity in two forms that differ in the length and organization of their contents. Neither form of the report reproduces exactly the sequence of the commands (Exodus 25-31) for the Mishkan, or Tabernacle, the portable sanctuary of the wilderness; but the longer form comes closer and repeats much of language of the commands. The shorter ending, more independent of both the wording and order of the commands, survives only in the Septuagint; scholars have wondered how to assess the Old Greek (OG) witness to the text of Exodus in Hebrew. Previous scholarship, preoccupied with the translation, often proposed multiple contributors to the Greek text. Now, in light of similar cases of pluriform textual transmission documented among the Dead Sea Scrolls, textual critics claim that the Greek text of Exodus is a single translation representing its Hebrew Vorlage to a high degree of detail. This assessment, inclusive of Exodus 35-40, presumes an earlier, shorter ending to the book of Exodus in Hebrew. If not translation, then what modes of composition-and-transmission account for the variant endings of Exodus? The dissertation seeks to demonstrate the claim that the longer form of the Making of the Mishkan in extant Hebrew witnesses represents a revised, expanded edition of the Hebrew that OG alone attests. Instead of interrogating the Greek translation, the present state of textual scholarship requires investigating the relationship between two forms of a text in Hebrew (Chapter One). Part One of the dissertation (Chapters Two and Three) interrogates the Hebrew text of Exodus that the OG translator read, proposing a retrotranslation to clarify the literary structure of the Vorlage. Part Two (Chapters Four and Five) defines and applies literary edition as the mode of transmission responsible for the two Hebrew forms of 35-40: OG Exodus attests a Hebrew text that is prior to, and the basis of, subsequent editions of Exodus represented by MT and SP and thus closer to, and more reliable evidence for, the formation of the Pentateuch and its precursors (Chapter Six).