Teks -- Exodus 31:1-18 (NET)

Willing Artisans

31:1 The Lord spoke to Moses: 31:2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 31:3 and I have filled him with the Spirit of God in skill, in understanding, in knowledge, and in all kinds of craftsmanship, 31:4 to make artistic designs for work with gold, with silver, and with bronze, 31:5 and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. 31:6 Moreover, I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, that they may make everything I have commanded you: 31:7 the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings of the tent, 31:8 the table with its utensils, the pure lampstand with all its utensils, the altar of incense, 31:9 the altar for the burnt offering with all its utensils, the large basin with its base, 31:10 the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, 31:11 the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Sabbath Observance

31:12 The Lord said to Moses, 31:13 “Tell the Israelites, ‘Surely you must keep my Sabbaths, for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you. 31:14 So you must keep the Sabbath, for it is holy for you. Everyone who defiles it must surely be put to death; indeed, if anyone does any work on it, then that person will be cut off from among his people. 31:15 Six days work may be done, but on the seventh day is a Sabbath of complete rest, holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. 31:16 The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. 31:17 It is a sign between me and the Israelites forever; for in six days the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’” 31:18 He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 31:2

See I have called Bezaleel, the grandson of Hur, probably that Hur who had helped to hold up Moses's hand, Exo 17:10-12, and was at this time in commission with Aaron for the government of the people in the absence of Moses. Aholiab of the tribe of Dan is appointed next to Bezaleel, and partner with him. Hiram, who was the head - workman in the building of Solomon's temple, was also of the tribe of Dan, 2Ch 2:14.

Wesley: Exo 31:3

And I have filled him with the spirit of God; and Exo 31:6.

Wesley: Exo 31:3 - In the hearts of all that are wise

hearted I have put wisdom. Skill in common employments is the gift of God; It is he that puts even this wisdom into the inward parts, Job 38:36. He teacheth the husbandman discretion, Isa 28:26, and the tradesman too, and he must have the praise of it.

Wesley: Exo 31:13 - It is a sign between me and you

The institution of the sabbath was a great instance of God's favour, and a sign that he had distinguished them from all other people: and their religious observance of it, was a great instance of their duty to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for his service, otherwise he would not have revealed to them his holy sabbaths to be the support of religion among them. The Jews by observing one day in seven, after six days labour, testified that they worshipped the God that made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who having first lost the sabbath, the memorial of the creation, by degrees lost the knowledge of the creator, and gave the creature the honour due to him alone.

Wesley: Exo 31:14 - It is holy unto you

That is, it is designed for your benefit as well as for God's honour; it shall be accounted holy by you.

Wesley: Exo 31:15 - It is the sabbath of rest, holy to the Lord

It is separated from common use, for the service of God; and by the observance of it we are taught to rest from worldly pursuits, and devote ourselves, and all we are, have, and can do, to God's glory.

Wesley: Exo 31:16 - It was to be observed throughout their generations, in every age, for a perpetual covenant

This was to be one of the most lasting tokens of the covenant between God and Israel.

Wesley: Exo 31:17 - On the seventh day he rested

And as the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest the seventh day.

Wesley: Exo 31:18

These tables of stone, were not prepared by Moses, but probably by the ministry of angels.

Wesley: Exo 31:18 - They were written with the finger of God

That is, by his will and power immediately, without the use of any instrument. They were written in two tables, being designed to direct us in our duty, towards God, and towards man. And they were called tables of testimony, because this written law testified the will of God concerning them, and would be a testimony against them if they were disobedient.

JFB: Exo 31:2 - See, I have called

Though the instructions about the tabernacle were privately communicated to Moses, it was plainly impossible that he could superintend the work in person, amid the multiplicity of his other duties. A head director or builder was selected by God Himself; and the nomination by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (compare Mat 18:1).

JFB: Exo 31:2 - by name Bezaleel

Signifying "in the shadow or protection of God"; and, as called to discharge a duty of great magnitude--to execute a confidential trust in the ancient Church of God, he has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, God all along delighted to honor; and he was the grandson of Hur, a pious patriot (Exo 17:12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition affirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating from the direct authority of God.

JFB: Exo 31:3-5 - I have filled him with the spirit of God

It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal, arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work, which the building of the sacred edifice required. When God has any special work to be accomplished, He always raises up instruments capable of doing it; and it is likely that He had given to the son of Uri that strong natural aptitude and those opportunities of gaining mechanical skill, with an ultimate view to this responsible office. Notwithstanding that his grand duty was to conform with scrupulous fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the important work.

JFB: Exo 31:6 - I have given with him Aholiab

He belonged to the tribe of Dan, one of the least influential and honorable in Israel; and here, too, we can trace the evidence of wise and paternal design, in choosing the colleague or assistant of Bezaleel from an inferior tribe (compare 1Co 12:14-25; also Mar 6:7).

JFB: Exo 31:6 - all that are wise-hearted I have put wisdom

At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work; but all who contributed their skill, experience, and labor, in rendering the smallest assistance, showed their piety and devotedness to the divine service. In like manner, it was at the commencement of the Christian Church (Act 6:5; Act 18:2).

JFB: Exo 31:12-17 - Verily my sabbaths ye shall keep

The reason for the fresh inculcation of the fourth commandment at this particular period was, that the great ardor and eagerness, with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erection of the tabernacle was a sacred work, and that it would be a high merit, an acceptable tribute, to prosecute the undertaking without the interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a seasonable admonition.

JFB: Exo 31:18 - tables of stone, written with the finger of God

Containing the ten commandments (Exo 24:12), called "tables of testimony," because God testified His will in them.

Clarke: Exo 31:2 - I have called by name Bezaleel

I have called by name Bezaleel - That is, I have particularly appointed this person to be the chief superintendent of the whole work. His name is significant, בצלאל betsal -el , in or under the shadow of God, meaning, under the especial protection of the Most High. He was the son of Uri, the son of Hur, the son of Caleb or Chelubai, the son of Esron, the son of Pharez, the son of Judah. See 1Ch 2:5, 1Ch 2:9,1Ch 2:18, 1Ch 2:19, 1Ch 2:20, and see Clarke’ s note on Exo 17:10.

Clarke: Exo 31:3 - I have filled him with the spirit of God

I have filled him with the spirit of God - See Clarke’ s note on Exo 28:3

Clarke: Exo 31:3 - In wisdom

In wisdom - חכמה, chochmah , from חכם chacham , to be wise, skillful, or prudent, denoting the compass of mind and strength of capacity necessary to form a wise man: hence our word wisdom, the power of judging what is wise or best to be done; from the Saxon, to teach, to advise, and to judge; hence the doom or judgment of the well taught, wise, or prudent man

Clarke: Exo 31:3 - Understanding

Understanding - תבונה tebunah , from בן ban or bun , to separate, distinguish, discern; capacity to comprehend the different parts of a work, how to connect, arrange, etc., in order to make a complete whole

Clarke: Exo 31:3 - Knowledge

Knowledge - דעת daath , denoting particular acquaintance with a person or thing; practical, experimental knowledge.

Clarke: Exo 31:4 - Cunning works

Cunning works - מחשבת machashaboth , works of invention or genius, in the goldsmith and silversmith line.

Clarke: Exo 31:5 - In cutting of stones, etc.

In cutting of stones, etc. - Every thing that concerned the lapidary’ s, jeweler’ s, and carver’ s art.

Clarke: Exo 31:6 - In the hearts of all that are wisehearted I have put wisdom

In the hearts of all that are wisehearted I have put wisdom - So every man that had a natural genius, as we term it, had an increase of wisdom by immediate inspiration from God, so that he knew how to execute the different works which Divine wisdom designed for the tabernacle and its furniture. Dark as were the heathens, yet they acknowledged that all talents, and the seeds of all arts, came from God. Hence Seneca: Insita nobis omnium artium semina, magisterque ex occulto Deus producit ingenia . In the same way Homer attributes such curious arts to Minerva, the goddess of wisdom, and Vulcan, the god of handicrafts

Ὡς δ ’ ὁτε τις χρυσον περιχευεται αργυρῳ ανηρ

Ιδρις, ὁν Ἡφαιστος δεδαεν και Παλλας Αθηνη

Τεχνην παντοιην, χαριεντα δε εργα τελειει

Odyss., 1. vi., ver. 232

As by some artist, to whom V ulcan give

His skill divine, a breathing statue lives

By P allas taught, he frames the wondrous mould

And o’ er the silver pours the fusile gold

- Pope

And all this the wisest of men long before them declared; when speaking of the wisdom of God he says, I, Wisdom, dwell with Prudence, and find out knowledge of witty inventions; Pro 8:12. See Clarke’ s note on Exo 28:3, to which the reader is particularly desired to refer. There is something remarkable in the name of this second superintendent, אהליאב Aholiab , the tabernacle of the father, or, the father is my tabernacle; a name nearly similar in its meaning to that of Bezaleel, see Clarke’ s note on Exo 31:2.

Clarke: Exo 31:8 - The pure candlestick

The pure candlestick - Called so either because of the pure gold of which it was made, or the brightness and splendor of its workmanship, or of the light which it imparted in the tabernacle, as the purest, finest oil was always burnt in it.

Clarke: Exo 31:9 - The altar of burnt-offering

The altar of burnt-offering - See Clarke’ s note on Exo 27:1

Clarke: Exo 31:9 - The laver and his foot

The laver and his foot - The pedestal on which it stood.

Clarke: Exo 31:10 - Clothes of service

Clothes of service - Vestments for the ordinary work of their ministry; the holy garments - those which were peculiar to the high priest.

Clarke: Exo 31:11 - The anointing oil

The anointing oil - See Clarke’ s note on Exo 30:23

Clarke: Exo 31:11 - Sweet incense

Sweet incense - See on Exo 30:24 (note).

Clarke: Exo 31:13 - My Sabbaths ye shall keep

My Sabbaths ye shall keep - See Clarke’ s note on Gen 2:3. See Clarke’ s note on Exo 20:8.

Clarke: Exo 31:14 - Every one that defileth it

Every one that defileth it - By any kind of idolatrous or profane worship

Clarke: Exo 31:14 - Shall surely be put to death

Shall surely be put to death - The magistrates shall examine into the business, and if the accused be found guilty, he shall be stoned to death

Clarke: Exo 31:14 - Shall be cut off

Shall be cut off - Because that person who could so far contemn the Sabbath, which was a sign to them of the rest which remained for the people of God, was of course an infidel, and should be cut off from all the privileges and expectations of an Israelite.

Clarke: Exo 31:16 - A perpetual covenant

A perpetual covenant - Because it is a sign of this future rest and blessedness, therefore the religious observance of it must be perpetually kept up. The type must continue in force till the antitype come.

Clarke: Exo 31:17 - Rested, and was refreshed

Rested, and was refreshed - God, in condescension to human weakness, applies to himself here what belongs to man. If a man religiously rests on the Sabbath, both his body and soul shall be refreshed; he shall acquire new light and life.

Clarke: Exo 31:18 - When he had made an end of communing

When he had made an end of communing - When the forty days and forty nights were ended

Clarke: Exo 31:18 - Two tables of testimony

Two tables of testimony - See Clarke’ s note on Exo 34:1. Tables of stone - That the record might be lasting, because it was a testimony that referred to future generations, and therefore the materials should be durable

Clarke: Exo 31:18 - Written with the finger of God

Written with the finger of God - All the letters cut by God himself. Dr. Winder, in his History of Knowledge, thinks it probable that this was the first writing in alphabetical characters ever exhibited to the world, though there might have been marks or hieroglyphics cut on wood, stone, etc., before this time; see Exo 17:14. That these tables were written, not by the commandment but by the power of God himself, the following passages seem to prove: "And the Lord said unto Moses, Come up to me into the mountain, and be thou there; and I will give thee tables of stone Which I Have Written, that thou mayest teach them;"Exo 24:12. "And he gave unto Moses, upon Mount Sinai, two tables of testimony, tables of stone, Written With The Finger Of God;"Exo 31:18. "And Moses went down from the mount, and the two tables of testimony were in his hand; the tables were Written on both their sides. And the tables were The Work Of God, and the Writing Was The Writing Of God, graven upon the tables;"Exo 32:15, Exo 32:16. "These words [the ten commandments] the Lord spake in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice; and he added no more, But He Wrote Them on two tables of stone;"Deu 5:22. It is evident therefore that this writing was properly and literally the writing of God himself. God wrote now on tables of stone what he had originally written on the heart of man, and in mercy he placed that before his eyes which by sin had been obliterated from his soul; and by this he shows us what, by the Spirit of Christ, must be rewritten in the mind, 2Co 3:3; and this is according to the covenant which God long before promised to make with mankind, Jer 31:33. See also what is said on this subject, Exo 20:1 (note), Exo 34:1 (note), and Exo 17:14 (note)

"No time,"says Dr. A. Bayley, "seems so proper from whence to date the introduction of letters among the Hebrews as this, for after this period we find continual mention of letters, reading, and writing, in the now proper sense of those words. See Deu 27:8; Deu 31:9. Moses, it is said, επαιδευθη, was educated in all the wisdom of the Egyptians - in all the learning they possessed; but it is manifest that he had not learned of them any method of writing, otherwise there had been no want of God’ s act and assistance in writing the two tables of the law, no need of a miraculous writing. Had Moses known this art, the Lord might have said to him, as he does often afterwards, Write thou these words; Exo 34:27. Write on the stones the words of this law; Deu 27:3. Write you this song for you; Deu 31:19. Perhaps it may be said, God’ s writing the law gave it a sanction. True; but why might it not also teach the first use of letters, unless it can be proved that they were in use prior to this transaction? It might be thought too much to assert that letters no more than language were a natural discovery; that it was impossible for man to have invented writing, and that he did not invent it: yet this may appear really the case from the following reflections: -

1.    Reason may show us how near to an impossibility it was that a just and proper number of convenient characters for the sounds in language should naturally be hit upon by any man, for whom it was easy to imitate and vary, but not to invent

2.    From evidence of the Mosaic history, it appears that the introduction of writing among the Hebrews was not from man, but God

3.    There are no evident vestiges of letters subsisting among other nations till after the delivery of the law at Mount Sinai; nor then, among some, till very late."

Calvin: Exo 31:2 - See, I have called by name Bezaleel

2.See, I have called by name Bezaleel. In the remainder of this work we shall follow the course of the history to the end of Deuteronomy, where the death of Moses himself is recorded.

Although God had omitted nothing which related to the form of the tabernacle, but had accurately prescribed every thing that was to be done, still the actual difficulty of the work might have overwhelmed both Moses and the whole people with despair; for this was no ordinary work, or one on which the most skillful artificers might exercise their ingenuity, but a marvelous structure, the pattern of which had been shewn on the Mount, so that it might seem incredible that any mortals should be able by their art to compass what God had commanded. Besides, they had been entirely engaged in servile tasks in Egypt, such as would extinguish all intellectual vigor, and prevent them from aspiring to any liberal arts. Hence we gather that all, who obediently follow God’s voice, are never destitute of His aid. In all our difficulties, then, let this prayer encourage us to proceed: ²⁹⁰ “Give what Thou commandest: and command what Thou wilt.”

To “call by name,” is equivalent to rendering eminent, so that Moses signifies that Bezaleel should be something extraordinary, as being endowed with a peculiar gift. Thus Cyrus is said in Isa 45:4, to be called by his name, because in the purpose of God he had been destined in a remarkable manner to execute such great things. Still, although the call of Bezaleel was special, because, as I have just said, God entrusted to him an unusual and by no means ordinary work, we gather that no one excels even in the most despised and humble handicraft, except in so far as God’s Spirit works in him. For, although “there are diversities of gifts,” still it is the same Spirit from whom they all flow, (1Co 12:4;) and also as God has seen fit to distribute and measure them out to every man. Nor is this only the case with respect to the spiritual gifts which follow regeneration, but in all the branches of knowledge which come into use in common life. It is, therefore, a false division, when ungodly men ascribe all the means of our support partly to nature and God’s blessing, and partly to the industry of man, since man’s industry itself is a blessing from God. The poets are more correct who acknowledge that all which is suggested by nature comes from God; that all the arts emanate from Him, and therefore ought to be accounted divine inventions. The utility of this doctrine is two-fold; first, that all things which have reference to the support and defense of life, whenever we meet with them, should excite our gratitude, and that whatever seems to be derived from man’s ingenuity, should be regarded as proofs of God’s paternal solicitude for us; and, secondly, that we should honor God as the Author of so many good things, since He sanctifies them for our use. Moses applies many epithets to the Spirit, because he is speaking of so remarkable a work; yet we must conclude, float whatever ability is possessed by any emanates from one only source, and is conferred by God. This is the only difference, that Bezaleel was endued with consummate excellence, whilst God makes distribution to others according to His pleasure.

Calvin: Exo 31:6 - And I, behold, I have given with him Aholiab

6.And I, behold, I have given with him Aholiab. It is no matter of surprise that the principal workman should be chosen from the tribe of Judah; ²⁹¹ why a companion should be given him from the tribe of Dan can hardly be accounted for, unless its obscurity more highly illustrated the grace of God.

A kind of contradiction at first sight appears, when it is added immediately afterwards that God had put wisdom in the hearts of all that were wise-hearted; for, if they already excelled in intelligence, what was the object of this new inspiration? Hence it has been commonly supposed, that the special grace of God was only given in aid of that ability which we naturally possess. But rather are we taught by this passage that, when anything grows in us, and our endowments manifest themselves more conspicuously, our progress is only derived from the continued operation of the Spirit. God had already conferred acuteness and intelligence on the artificers in question; yet their dexterity was only, as it were, the seed; and He now promises that He will give them more than had previously appeared. I know that the words may be thus explained, — Whosoever shall be fit and proper for the work, have therefore been endowed with intelligence, because God has inspired it by His secret influence; but the other exposition is more simple. What follows as to the various parts of the tabernacle has been already treated of elsewhere.

Calvin: Exo 31:13 - Speak thou also unto the children of Israel

13.Speak thou also unto the children of Israel He inculcates the same things as before, with the addition of a few words, such as “for it is holiness unto you;” ³³⁷ by which expression he exhorts them to observe this rite as most sacred and inviolable, since by its neglect religion would fall ³³⁸ And therefore he denounces capital punishment against any who should work on that day. Hence, again, we gather the dignity and excellency of the mystery, when God deemed an apparently light transgression of it worthy of death. Still this was an act of by no means excusable contempt, to overthrow professedly, as it were, what God would have to be a mark of distinction between His people and heathen nations. The passages which follow have the same tendency, which it would have been superfluous to repeat, unless because the people were thus reminded that it was a matter of the utmost importance. By prohibiting them from lighting a fire, He anticipates all the glosses which they would have been ready enough to invent; for they would have alleged that if the pot had been put on the fire the day before, the Sabbath would not have been violated by lighting the fire. What, then, would have been more allowable than anything else God excludes, viz., that they should not employ themselves in the preparation of their food, or undertake any other earthly work, however venial. When He calls it a “perpetual” or eternal “covenant,” the Jews rest on it as a ground of their obstinacy, and wantonly rave against Christ as a covenant-breaker, because He abrogated the Sabbath. I will not contend with them as to the word גולם , gnolam, which sometimes means a long time, and not perpetuity: I will simply insist on the thing itself. Whatever was spoken of under the Law as eternal, I maintain to have had reference to the new state of things which came to pass at the coming of Christ; and thus the eternity of the Law must not be extended beyond the fullness of time, when the truth of its shadows was manifested, and God’s covenant assumed a different form. If the Jews cry out that what is perpetual, and what is temporary, are contraries to each other, we must deny it in various respects, since assuredly what was peculiar to the Law could not continue to exist beyond the day of Jesus Christ. Besides, the Sabbath, although its external observation is not now in use, still remains eternal in its reality, like circumcision. Thus the stability of both was best confirmed by their abrogation; since, if God now required the same of Christians, it would be putting a veil over the death and resurrection of His Son; and hence the more carefully the Jews persevere in the keeping the festival, the more do they derogate from its sanctity. But they calumniate us falsely, as if we disregarded the Sabbath; because there is nothing which more completely confirms its reality and substance than the abolition of its external use. To this point also may my readers apply what I have written on Gen 17:0, ³³⁹ lest I should weary them in vain by my prolixity; and again, in treating of the sacrifices, I have adverted to some things which relate to the same doctrine. When, in Exo 34:0, God especially commands them to rest “in earing-time and harvest,” ³⁴⁰ it is not as if He would let loose the rein for the rest of the year; but He rather draws it tighter, since no necessity must interrupt this sacred observance. Else it might have seemed a just pretext, if, on account of continued rains, or other ungenial weather, ploughing should be difficult, husbandmen were to be released from the obligation of the law, lest their resting should have produced sterility. The same opinion might have prevailed as to the ingathering of the harvest, lest it should have been spoilt on the ground. God, however, allows of no dispensation; but the Sabbath is to be observed, though at the risk of general loss.

Calvin: Exo 31:18 - And he gave unto Moses

18.And he gave unto Moses. It must be observed, that, after the voice of God had been heard from the midst of the fire, and He had delivered the Ten Commandments, and the form of the tabernacle had been described, and the work had been already finished by the artificers, though its dedication had not yet taken place, Moses was again withdrawn from the sight and intercourse of men, that he might be taught apart by himself to be a faithful interpreter of the Law. For although God had briefly comprised in the Ten Commandments the sum of His doctrine, which might suffice for the rule of a pious and righteous life, still a clearer exposition was needed, such as Moses afterwards added. With this object he was taken up into the sanctuary ( adytum) of heaven, as it were, in order that he might familiarly learn all things that concerned the full and complete understanding of the Ten Commandments, since he could never have attained their genuine meaning if God had not been his Master and Teacher. Hence we gather that he wrote his five books not only under the guidance of the Spirit of God, but as God Himself had suggested them, speaking to him out of His own mouth. Wherefore he observed silence for forty days, that he might afterwards freely speak by the authority of God. Thus ought all true pastors of the Church to be disciples, so as to teach nothing but what they have received. But although God might in a moment have fully perfected His servant, yet, in order more surely to evince that he advanced nothing which did not proceed from the school of heaven, he was separated for forty days from the human race, so that the Israelites might henceforth look up to him as to an angel sent from heaven; for there could be no savour of earth about him who had thus lived with God, without meat and drink, or any other means of nourishment, and divested of all infirmity of the flesh.

Finally, the Ten Commandments were written on two tables, so that they might never be lost. I have elsewhere stated why they were divided into two tables, viz., because they consist of two parts, the first of which is the rule of piety, whilst the second prescribes how we must live righteously, innocently, and chastely with men. Thus the worship of God comes first in order, and then the duties of charity follow. The tables were of stone, inasmuch as it is usual for enduring monuments to be engraven on brass, or stones. That they were “written with the finger of God,” we must understand to mean that the characters were formed without the hand or skill of men, by the secret virtue of God; nor is it a matter of wonder that a writing should have suddenly been brought into existence at the same will ( nutu) of God, whereby the waste and shapeless materials of the world, which they call chaos, were changed so as to be resplendent with astonishing elegance and beauty. This expression, however, is metaphorical, whereby what is only applicable to men is figuratively spoken of God; for God is not corporeal so as to write with His finger; and for Him to act is only to command; as it is said in the Psalms,

“He spake, and all things were made; he commanded, and they were created.” (Psa 33:9.)

Many approve of the allegory, that the Law was written by the Spirit of God on stones, because the hardness of our heart does not receive it without the grace of regeneration; but we must rather hold to the antithesis of Paul, wherein he shews that the Gospel differs from the Law in this respect, because it is written on fleshy hearts, subdued unto obedience, (2Co 3:3;) and indeed it is by no means fitting that we should trifle in such conceits as this, when the simple intention of God is abundantly manifest, viz., that the Law was registered upon stones, in order that the perpetuity of its doctrine should be maintained in all ages.

Defender: Exo 31:15 - seventh is the sabbath

Breaking God's rest day was defined by Him as a capital crime among His chosen people, and this shows all people how vital its observance is to Him. As far as Israel was concerned, it was to be observed perpetually. Since its use long antedates the calling of Israel, it should actually be regarded as a perpetual reminder to all people of the preeminent importance God placed on His completed work of creation and His abhorrence of any religion or any practice which denied or trivialized this foundational doctrine."

Defender: Exo 31:17 - in six days

Here is repeated the formula of Exo 20:8-11, making it undeniable that the six creation "days" were literal days. God even writes it down with His own finger on a table of stone (Exo 31:18). All Scripture is divinely inspired, but this was divinely inscribed. To attempt to stretch these days into ages of evolution would destroy the very basis of God's supremely important day of rest and commemoration. That His work of creation is not still continuing, but was completed in the six days, is not only indicated by the past tense ("God rested," rather than "is resting") but also by the fact that He "was refreshed" as He contemplated the marvelous universe He had created."

TSK: Exo 31:2 - I have // Bezaleel

I have : Exo 33:12, Exo 33:17, Exo 35:30, Exo 36:1; Isa 45:3, Isa 45:4; Mar 3:16-19; Joh 3:27

Bezaleel : Exo 37:1; 1Ch 2:19, 1Ch 2:20

TSK: Exo 31:3 - filled // the spirit of God

filled : Exo 35:31; 1Ki 3:9, 1Ki 7:14; Isa 28:6, Isa 28:26; 1Co 12:4-11

the spirit of God : Ruach Elohim , rather, ""a spirit of God;""which is a usual Hebraism, signifying ""an excellent spirit;""or, as we should now say, ""a distinguished genius for the work he had to perform.""No man, by course of reading or study, ever acquired a genius of any kindcaps1 . wcaps0 e call it natural, and say it was born with the man: Moses teaches us to consider it divine. The prophet Isaiah (Isa 28:24-29), pointedly refers to this sort of teaching as coming from God, even in the most common and less difficult arts of life. Dark as the heathens were, yet they acknowledged that all talents and the seeds of all arts came from God.

TSK: Exo 31:4

Exo 25:32-35, Exo 26:1, Exo 28:15; 1Ki 7:14; 2Ch 2:7, 2Ch 2:13, 2Ch 2:14

TSK: Exo 31:5

Exo 28:9-21

TSK: Exo 31:6 - I have given // Aholiab // wise hearted // that they

I have given : Exo 4:14, Exo 4:15, Exo 6:26; Ezr 5:1, Ezr 5:2; Ecc 4:9-12; Mat 10:2-4; Luk 10:1; Act 13:2; Act 15:39, Act 15:40

Aholiab : Exo 35:34, Exo 36:1

wise hearted : Exo 28:3, Exo 35:10, Exo 35:25, Exo 35:26, Exo 35:35, Exo 36:1, Exo 36:8; 1Ki 3:12; Pro 2:6, Pro 2:7; Jam 1:5, Jam 1:16, Jam 1:17

that they : Exod. 37:1-38:31; Num. 4:1-49; 1Kings 6:1-8:66; 2Chr. 3:1-4:22; Ezek. 43:1-48:35

TSK: Exo 31:7 - tabernacle // ark // furniture

tabernacle : Exod. 26:1-37, Exo 27:9-19, 36:8-38

ark : Exo 25:10-22, Exo 37:1-9

furniture : Heb. vessels

TSK: Exo 31:8 - the table // pure candlestick // the altar

the table : Exo 25:23-30, Exo 37:10-16

pure candlestick : Exo 25:31-40, Exo 37:17-24

the altar : Exo 30:1-10, Exo 37:25-28

TSK: Exo 31:9 - the altar // the laver

the altar : Exo 27:1-8, Exo 38:1-7

the laver : Exo 30:18-21, Exo 38:8, Exo 40:11

TSK: Exo 31:10

Exod. 28:1-43, 39:1-43; Lev 8:7, Lev 8:8, Lev 8:13; Num 4:5-14

TSK: Exo 31:11 - the anointing // sweet incense

the anointing : Exo 30:23-33, Exo 37:29

sweet incense : Exo 30:34-38

TSK: Exo 31:13 - Verily // a sign // that ye may

Verily : Exo 20:8-11; Lev 19:3, Lev 19:30, Lev 23:3, Lev 25:2, Lev 26:2

a sign : Exo 31:17; Neh 9:14; Eze 20:12, Eze 20:20, Eze 44:24

that ye may : Lev 20:8, Lev 21:8; Eze 37:28; Joh 17:17, Joh 17:19; 1Th 5:23; Jud 1:1

TSK: Exo 31:14 - keep // doeth

keep : Exo 20:8; Deu 5:12-15; Neh 9:14; Isa 56:2-6, Isa 58:13, Isa 58:14; Eze 20:12, Eze 44:24, everyone, Isa 56:2, Isa 56:6; Eze 20:13, Eze 20:16, Eze 20:21, Eze 20:24

doeth : Exo 35:2, Exo 35:3; Num 15:35

TSK: Exo 31:15 - Six days // the sabbath // holy // whosoever

Six days : Exo 31:17, Exo 16:26, Exo 20:9, Exo 34:21; Lev 23:3; Eze 46:1; Luk 13:14

the sabbath : Exo 16:23, Exo 20:10; Gen 2:2; Lev 23:3, Lev 23:32; Luk 23:56; Heb 4:9 *Gr.

holy : Heb. holiness

whosoever : Num 15:32-36; Jer 17:24-27

TSK: Exo 31:16 - a perpetual covenant

a perpetual covenant : Gen 9:13, Gen 17:11; Jer 50:5

TSK: Exo 31:17 - a sign // six days // and was refreshed

a sign : Exo 31:13; Eze 20:12, Eze 20:20

six days : Gen 1:31, Gen 2:2, Gen 2:3; Heb 4:3, Heb 4:4, Heb 4:10

and was refreshed : God, in condescension to human weakness, applies to himself here what belongs to man; though it may refer to the delight and satisfaction with which he contemplated the completion of all his works, and pronounced them very good. Gen 1:31; Job 38:7; Psa 104:31; Jer 32:41

TSK: Exo 31:18 - gave // the finger

gave : Exo 24:12, Exo 24:18, Exo 32:15, Exo 32:16, Exo 34:1-4, Exo 34:28, Exo 34:29; Deu 4:13, Deu 5:22, Deu 9:9-11; 2Co 3:3

the finger : Exo 8:19, Exo 32:16; Jer 31:33; Mat 12:28; Luk 11:20; 2Co 3:7, 2Co 3:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 31:2

He seems to be the same mentioned 1Ch 2:20

Poole: Exo 31:3 - I have filled him with the spirit of God // In wisdom

I have filled him with the spirit of God , which was now necessary, because the Israelites in Egypt wanted ingenious education to learn these things, and therefore needed inspiration.

In wisdom , or, with wisdom , the following clauses being explicatory of the former, showing what gifts of the Spirit God had filled him with, to wit, wisdom, &c.

Poole: Exo 31:6 - All that are wise-hearted

All that are wise-hearted ; that have wisdom and skill sufficient to do these things, under the inspection and direction of Bezaleel and Aholiab, the principal workmen.

Poole: Exo 31:8 - The pure candlestick

The pure candlestick ; so called by way of eminency, notonly because it was made of pure gold, and was not defiled with blood, for so some other things were, but especially to mind the priests of their duty in keeping it neat and clean, it being more subject to defilement than other things.

Poole: Exo 31:10 - The cloths of service

The cloths of service , wherein the ark and other sacred utensils were wrapped up when they were to be removed. See Exo 35:19 Nu 4 .

Poole: Exo 31:13 - My sabbaths ye shall keep // It is a sign between me and you // That doth sanctify you

My sabbaths ye shall keep : this precept is here repeated, either,

1. To show the chief use of the tabernacle, and all this cost and trouble about it, to wit, that they might there acceptably serve God, as in some measure upon every day, so especially upon the sabbath day. Or rather,

2. To restrain the time for the doing of the forementioned works: q.d. Though the work of the tabernacle and utensils be holy, and for a holy use, yet I will not have it done upon my holy day. The sabbath was not made for them, but they for it, and therefore they shall give place to it.

It is a sign between me and you . The sabbath is a fivefold sign:

1. Commemorative, of God’ s creation of and dominion over them and all other things, to whom they do hereby profess their subjection.

2. Indicative, showing that they were made to be holy, and that their sanctification can be had from none but from God, as it here follows, and from the observation of God’ s days and appointments.

3. Distinctive, whereby they owned themselves to be the Lord’ s peculiar people, by a religious keeping of those sabbaths, which the rest of the world grossly neglected and profanely scoffed at.

4. Prefigurative, of that rest which Christ should purchase for them, to wit, a rest from the burden of the ceremonial, and from the curses and rigours of the moral law, as also from sin and the wrath of God for ever. See Heb 4 .

5. Confirmative, both assuring them of God’ s good will to them, and that as he blessed the sabbath for their sakes, so he would bless them in the holy use of it with temporal, spiritual, and everlasting blessings, as he declares in many places of Scripture; and assuring God of their standing to that covenant made between God and them. So that this was a mutual stipulation or ratification of the covenant of grace on both sides.

That doth sanctify you ; that selecteth you out of all people, and consecrateth you to myself, and to my service and worship, a great part whereof is the observation of the sabbath. Or, that sanctifieth you by my word and ordinances, which are in more eminent and solemn manner dispensed upon the sabbath day, by the observation whereof you declare that you own me as your only Sanctifier; and so we may observe, the sabbath owns the Lord as our Creator, and as our Redeemer, and as our Sanctifier; and therefore it is no wonder God so severely enjoins the sanctification of the sabbath, and punisheth the neglect of it, it being a tacit renouncing or disowning of God the Father, the Son, and the Holy Ghost.

Poole: Exo 31:14 - Shall surely be put to death

Shall surely be put to death ; of which see an example, Num 15:32 , &c. i.e. Servile work, as it is explained. Lev 23:7 , &c.

Poole: Exo 31:15 - The sabbath of rest

The sabbath of rest Heb. the sabbath of sabbaths , or, of sabbaths , i.e. the great and chief sabbath, as the song of songs is the most excellent song, the holy of holies is the most holy, &c. The Jews had many sabbaths or days of rest, but this is here preferred before them all, by this emphatical repetition of the same word; and by this argument the foregoing duty is pressed upon them.

Poole: Exo 31:16 - For a perpetual covenant

Or, shall keep the sabbath by observing or celebrating the sabbath, i. e. by observing or celebrating it, the antecedent being put for the relative, as is frequently done. So here is another most emphatical repetition to oblige us to the greater caution and diligence in this great duty, and to show what stress God lays upon it, who hath therefore placed this in the midst of the commands of the decalogue, as the heart which gives life and rigour to all the rest. Or it may be rendered thus; shall observe the day of rest to celebrate the sabbath ; and so the phrase is like that in the fourth command , Remember the sabbath day to keep it holy. So here, Observe the sabbath . i.e. watch its coming and approach, consider attentively the nature and use of it, and that not as a matter of idle speculation, but of serious practice; or, so that you may do or celebrate the sabbath, i.e. perform all the duties of it. Or thus, shall observe the sabbath, to make it a sabbath or day of rest , and that no idle or carnal rest, but a rest, holy to the Lord , as it is called in the foregoing verse.

For a perpetual covenant , or, by a perpetual covenant , or, it is a perpetual covenant , i. e. condition or part of that agreement made between me and them. They have solemnly covenanted or promised that they will do all that I commanded them, Exo 24:7,8 , among which this is a chief branch; and I have covenanted to bless and sanctify them in so doing. And this word perpetual , as also the word for ever , being added to it in the next verse, may intimate that this hath a longer perpetuity than the ceremonies, to which this phrase is sometimes ascribed, the rather because the reason of this perpetuity given in the next verse is such as hath its force not only till Christ, but even till the end of the world, and it is fit and just that men should retain this monument or memorial of the world’ s creation even till its dissolution.

Poole: Exo 31:17 - It is a sign // Was refreshed

It is a sign , a sign of the covenant between us, that I will be their God, and they will be my people; both which depends upon this amongst other duties, and upon this in an eminent degree.

Was refreshed ; not as if he had been weary with working, which surely he could not be with speaking a few words, nor can God be weary with any thing, Isa 40:28 ; but it notes the pleasure or delight God took in reflecting upon his works, beholding that every thing he had made was very good , Gen 1:31 .

Poole: Exo 31:18 - Tables of stone // Written with the finger of God

i.e. The tables of the law, which was the witness of God’ s will and Israel’ s duty. See Exo 16:34 .

Tables of stone ; whereby was signified both the durable and perpetual obligation of the moral law, whereas the ceremonial law was to end with the Jewish polity at Christ’ s coming; and the stoniness of men’ s hearts by nature, in which the law of God could not be written but by a Divine and omnipotent hand.

Written with the finger of God , i.e. with the power or Spirit of God, by comparing Mat 12:18 ; not by any art of man, but immediately by a Divine hand.

BC 1491

Haydock: Exo 31:2 - By name

By name . I have fixed upon and taken into my service, as Isaias xliii. 1.

Haydock: Exo 31:3 - Spirit

Spirit. "God, our master, causeth our genius to shew itself." (Seneca, Ben. iv. 4.)

Haydock: Exo 31:4 - Brass

Brass. Septuagint add, "and violet, and purple, and scarlet spun, and byssus twisted."

Haydock: Exo 31:5 - Marble and

Marble and (or) precious stones . Marble was not used in the tabernacle. (Calmet)

Haydock: Exo 31:6 - Wisdom

Wisdom. Good artists deserve this title, provided they make things of real use. (Origen, hom. 22. Num.)

Haydock: Exo 31:7 - Vessels

Vessels. Tables, curtains, &c. (Calmet)

Haydock: Exo 31:8 - Table and // Most pure

Table and (all) the. The Samaritan copy retains the word col, "all," as well as the Samaritan, Septuagint, Syriac, and Arabic versions, and one Hebrew manuscript, though the printed editions have rejected it. In a Chaldaic manuscript it is also found. The omission, probably was occasioned by the custom of the Jews, who always fill up their lines with the initial letters of the next line; and as coliu followed, the transcriber supposed that col was in that predicament. (Kennicott, dis. 2.) ---

Most pure gold, always giving light, or kept clean, chap. xxxix. 37.

Haydock: Exo 31:13 - Sabbath

Sabbath. Let not the workmen do any thing for the tabernacle on that day. (Menochius) ---

God reiterates and insists particularly on this commandment, which begins with the word remember; because men are so apt to forget, or to transgress a precept, which seems to interfere with those worldly concerns and profits, which they love more than God and their own souls. (Haydock)

Haydock: Exo 31:18 - Testimony // Written

Testimony, to inform men of their duty. ---

Written, not by Moses, or by any man, but by God himself, or by an angel. (Chap. xxxiv. 1.; Galatians iii. 19.) (Calmet)

Gill: Exo 31:1 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... After the Lord had given Moses instructions about building a tabernacle, the model of which he had shown him, and what should be the furniture of it, who should minister in it, and what clothes they should wear, he acquaints him that he had provided artificers for this service; which would prevent doubts and objections that might rise up in the mind of Moses, how and by whom all this should be done; since the children of Israel had not been brought up, nor used to any curious work in Egypt, out of which they were but just come:

saying; as follows:

Gill: Exo 31:2 - See, I have called by name Bezaleel // the son of Uri, the son of Hur, of the tribe of Judah

See, I have called by name Bezaleel,.... Had pitched upon, chosen, and distinguished him particularly from all other men to be the architect or chief master builder of the tabernacle, and to be the director and overseer of the whole work relating to it: the Targums of Jonathan and Jerusalem paraphrase it,""I have called with a good name Bezaleel";''as if respect was to be had to his name Bezaleel, as given him by God, and very expressive and significant; whereas the phrase of calling "by name" does not signify the imposing of a name upon him, but the singular and personal choice of him to an office: indeed, his name Bezaleel is very significant, and may be rendered, "in the shadow of God"; and he was under the shadow, influence, and protection of the Lord, and was called to be concerned in making those things, which were shadows of good things to come; and he may be considered in all as a type of Christ, who is the chief and master builder of his church, has the care and oversight of it, and under whom others work; for except he built the house, they labour in vain that build it; he was called by name, or eminently chosen to this work, he took not this honour to himself, but was called of God, as Bezaleel was, and was hid and abode under the shadow of the Almighty all the while he was concerned in it, see Psa 91:1.

the son of Uri, the son of Hur, of the tribe of Judah; Bezaleel's father's name was Uri, which signifies, "my light"; and his grandfather's name Hur, which has the signification of liberty or freedom; the same that Moses left with Aaron to judge the people of Israel during his stay in the mount, and is thought to have been the husband of Miriam; so that his grandfather being living, he may be supposed to be but a young man: the Jews say ⁿ he was but thirteen years of age when he was employed in this service, but that is not probable; though indeed his antitype, when but twelve years of age, said, "wist ye not that I must be about my Father's business?" his Father, whom he calls Uri, my light, Psa 27:1 he being the brightness of his Father's glory, and the express image of his person; and is the Son of God that makes men free, and they are free indeed; and of whom it is evident that he sprung out of the tribe of Judah, a tribe greatly honoured of God.

Gill: Exo 31:3 - And I have filled him with the Spirit of God // in wisdom, and in understanding, and in all manner of workmanship

And I have filled him with the Spirit of God,.... Not with the special graces of the Spirit, or with spiritual gifts fitting for spiritual service in the knowledge of spiritual things, and the instruction of men in them, though, no doubt, he might have them; but with the gifts of ingenuity and skill in manual arts, and mechanical operations, as follows:

in wisdom, and in understanding, and in all manner of workmanship; these explain what is meant by the Spirit of God he was filled with; namely, with a sufficient measure of natural wisdom, knowledge, and understanding in all sorts of workmanship hereafter mentioned, to qualify him for his office as a director therein; that is, he had such a share of knowledge of what was to be wrought, such wisdom and understanding in the ingenious and curious manner of working them, that though he did not work with his own hands, yet could teach, guide, and direct others how to do them: and this was not an ordinary but an extraordinary gift of knowledge of these things; nor was it owing to a fruitful invention, nor to long study and contrivance; but it was by the immediate inspiration of the Spirit of God, which was necessary at this time, the Israelites being now in a general state of ignorance of all ingenious arts and sciences, having lived so many years in a state of servitude, and scarce knew anything but making of bricks: and it may be observed, that God never calls any to any work or service of his but he qualifies for it: in all this Bezaleel was a type of Christ, who was filled with the Holy Spirit without measure; and on whom rested the spirit of wisdom and of counsel, and in whom are hid all the treasures of wisdom and knowledge; and who, as God's righteous and faithful servant as Mediator, dealt wisely and prudently in all his administrations.

Gill: Exo 31:4 - To devise cunning works // to work in gold, and in silver, and in brass

To devise cunning works,.... To invent, contrive, and draw patterns, for the weavers particularly, for the making of the curtains of the tabernacle, the vail of the most holy place, the ephod, and the curious girdle of it, which were made of cunning work, curiously wrought by the weaver; and so Jarchi interprets this of the weaving of the work of Chosheb, or cunning work, of the devising of cunning works, or of the knowledge of witty inventions, by Wisdom or the Messiah, see Pro 8:12.

to work in gold, and in silver, and in brass; for it is not to be supposed there were either goldsmiths or brasiers among the Israelites; only masons and bricklayers, and brickmakers, and such sort of manufacturers; so that Bezaleel had need of immediate wisdom from the Spirit of God, not only to devise curious works in these several things as in others, but to teach men how to work in them, what tools to work with, and how to use them, how to melt these several metals, and into what forms and shapes to put them, and then to polish them; as there were some things in the temple to be made of gold, as the candlestick, others of silver, as the sockets of the tabernacle, and others of brass, as the altar of burnt offering, and its vessels, with other things.

Gill: Exo 31:5 - And in cutting of stones to set them // and in carving of timber // to work in all manner of workmanship

And in cutting of stones to set them,.... Not of marble stones, or of any common stones used in building, and the cutting and hewing of them to be laid therein, for of those there was no use in the tabernacle; but of precious stones, and the cutting of them, and setting of them in their ouches or enclosures, as the onyx stones on the shoulders of the high priest, and the twelve precious stones in his breastplate: Bezaleel was taught by the Spirit of God the art of jewelling, and instructed others in it:

and in carving of timber; or rather, "in cutting timber" ^o; for it is the same word as before, for we have no account of any carved work in the tabernacle; and therefore this must design the work of carpenters and joiners in cutting the shittim wood, making planks and boards of it, and of them the sides of the tabernacle, jointed into sockets; the ark of the testimony, the shewbread table, and altar of incense, which were of timber, and the workmanship of such persons:

to work in all manner of workmanship; in all other manufactories; as spinning, weaving, embroidery, dying various colours, compounding ointment, perfume, &c.

Gill: Exo 31:6 - And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan // and in the hearts of all that are wise hearted // I have put wisdom, that they may make all that I have commanded thee

And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan,.... To be a partner with him, and to assist in the direction and oversight of the work of the tabernacle; which was done that there might appear to be a sufficiency in the direction, and that too much honour might not be given to one tribe; and it is observable, that as Solomon of the tribe of Judah was the builder of the temple, one of the tribe of Dan also was a principal artificer in it, 2Ch 2:14 and it is no unusual thing for two persons to be joined together in matters of moment and importance, as Moses and Aaron, who were sent to Pharaoh for Israel's dismission out of the land of Egypt; the apostles of Christ, and seventy disciples, who were sent out two by two; the two witnesses prophesying in sackcloth, the two anointed ones standing before the Lord of the whole earth; and Joshua and Zerubbabel in the rebuilding of the temple: nor is it unusual for both such persons to be types of Christ, as Moses and Aaron, Joshua and Zerubbabel, were; and here Bezaleel, as before, and now Aholiab, whose name signifies "the Father's tent" or "tabernacle"; he being concerned in the oversight of the tabernacle of God and the building of it, and his father's name Ahisamach, according to Hillerus ^p, signifies, "one supports", i.e. God; and may be a figure of Christ, whose human nature is the true tabernacle God pitched, and not man, and who, as Mediator, is Jehovah's servant, whom he upholds:

and in the hearts of all that are wise hearted; men of ingenuity, that had good natural parts and abilities, and minds disposed to curious works, and able to perform them, under the guidance and direction of others:

I have put wisdom, that they may make all that I have commanded thee; in the preceding chapters; these persons were to work under Bezaleel and Aholiab, and to do as they were ordered and directed by them; and having good natural abilities, mechanical heads and hearts, and divine wisdom in a large measure communicated to them, they were greatly qualified for the service of the tabernacle, and making all things appertaining to it: thus Christ, the architect and master builder of his church, has wise builders under him, that work in his house, being qualified with the gifts and graces of his Spirit from him, see Zec 6:12.

Gill: Exo 31:7 - The tabernacle of the congregation // and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle

The tabernacle of the congregation,.... That is, they had wisdom given to make that according to the pattern showed to Moses, and under the direction of the two above persons, to whom Moses communicated it; and from henceforward, in this and some following verses, mention is made of the various things wrought by these subordinate workmen; first the house, and then the furniture of it, as follows:

and the ark of the testimony, and the mercy seat that is thereupon, and all the furniture of the tabernacle; of that part of it called the holy of holies; the furniture of which was only the ark, the mercy seat over that, and the cherubim overshadowing that, where was the seat of the divine Majesty; this was properly his apartment, see Exo 25:10.

Gill: Exo 31:8 - And the table and his furniture // and the pure candlestick with all his furniture // and the altar of incense

And the table and his furniture,.... The shewbread table, with its dishes, spoons, and bowls, Exo 25:23.

and the pure candlestick with all his furniture; called "pure", because made of pure gold, and was to be kept pure and clean by the priests, and in which pure oil olive was burnt, and gave a clear light; its furniture were its lamps, tongs, and snuff dishes, Exo 25:31.

and the altar of incense: made of shittim wood covered with gold, Exo 30:1.

Gill: Exo 31:9 - And the altar of burnt offering with all his furniture // and the laver and his foot

And the altar of burnt offering with all his furniture,.... Which was made of shittim wood covered with brass; its furniture were its pans, shovels, basins, &c. Exo 27:1.

and the laver and his foot; for the priests to wash their hands and feet at, Exo 30:18.

Gill: Exo 31:10 - And the clothes of service // and the holy garments for Aaron the priest // and the garments of his sons to minister in the priest's office

And the clothes of service,.... Either those the priests ministered in in the time of service, and which they never wore but when in it, and so might with propriety be so called, and what they were the following words explain; or else these were clothes of blue, purple, and scarlet, and coverings of badgers' skins, in which the ark, the shewbread table, the candlestick, and the golden altar, and other instruments of the tabernacle were wrapped, as Aben Ezra observes, when the Israelites journeyed in the wilderness, see Num 4:5.

and the holy garments for Aaron the priest; the breastplate, ephod, and robe, the broidered coat, mitre, and girdle, Exo 28:4.

and the garments of his sons to minister in the priest's office; the bonnets, coats, girdles, and breeches, Exo 28:40.

Gill: Exo 31:11 - And the anointing oil, and sweet incense for the holy place // according to all that I have commanded thee shall they do

And the anointing oil, and sweet incense for the holy place,.... Of the composition of both which, see Exo 30:23.

according to all that I have commanded thee shall they do: not only make all the said things, but make them exactly according to the form and pattern given to Moses, communicated to Bezaleel and Aholiab, whose business it was to see that all things were done by the workmen agreeably to it.

Gill: Exo 31:12 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... After he had described to him the place of worship, and appointed the priests that should minister in it, and ordered the making of all things appertaining to it, and the workmen that should be concerned therein, he repeats the law of the sabbath, and puts in mind of the time of worship:

saying: as follows.

Gill: Exo 31:13 - Speak thou also unto the children of Israel // saying; verily // my sabbaths ye shall keep // for it is a sign between me and you, throughout your generations // that ye may know that I am the Lord that doth sanctify you

Speak thou also unto the children of Israel,.... Notwithstanding all that has been said and ordered concerning making the tabernacle and all things belonging to it; yet this was not to be understood to the violation of the sabbath, or the neglect of that, in which no work was to be done, no, not any relating to the tabernacle and the vessels of it; and though that was to be made, and everything belonging to it, as soon as possible, yet the sabbath was to be observed, and not broken on that account; and this the people of Israel were told of:

saying; verily, or "nevertheless" ^q:

my sabbaths ye shall keep not sabbaths of years, as the seventh year and the fiftieth year, but of weeks, expressed by the plural number, because there are many of them in course throughout the year, no less than fifty two; and so the apostle uses the same number, Col 2:16 and so do Heathen writers ^r:

for it is a sign between me and you, throughout your generations; a token of the covenant between them, of his being their God and they his people in a peculiar sense; seeing they observed the same day as a day of rest now, on which he had rested at the finishing of the works of creation, which other nations of the world did not observe; of his sanctifying and separating them from all other people; for this was not a sign between him and other nations, but between him and the people of Israel only; and was to be observed throughout their ages, as long as their civil and church state lasted, but not through others:

that ye may know that I am the Lord that doth sanctify you; had separated and distinguished them from the rest of the nations of the world; but if this law had been given to all nations, it could not have been a distinguishing sign of them from others; nor could it be known hereby that God had separated them to himself above all people; and this was done that it might be known, not only by them, for the word "ye" is not in the text, but by others, the nations of the world, as Jarchi; that they were a distinct people, having distinct laws from all others, and particularly this.

Gill: Exo 31:14 - Ye shall keep the sabbath therefore // for it is holy unto you // everyone that defileth it // shall surely be put to death // for whosoever doeth any work therein // that soul shall be cut off from among his people

Ye shall keep the sabbath therefore,.... Strictly observe it, according to the rules given concerning it:

for it is holy unto you; a day that was set apart of God for holy exercises, peculiarly on their account:

everyone that defileth it; by doing any servile work upon it, or not observing it in a religious way:

shall surely be put to death; by the hand of the civil magistrate; if the law of the Jewish sabbath is now in force, the sanction continues, and the violation of it ought to be punished by a judge with death:

for whosoever doeth any work therein; so much as to kindle a fire, and dress any food, by boiling or roasting, or any other way:

that soul shall be cut off from among his people; that is, shall die by the hand of the civil magistrate, it being but another phrase for being put to death; though the Jewish writers, particularly Jarchi, understand the former phrase, "put to death", as to be done by a civil magistrate, when there are witnesses and full proof of the case; but this of "cutting off" by the hand of God, by immediate punishment from heaven, when it was done secretly, and there was no proof to be made of it.

Gill: Exo 31:15 - Six days may work be done // but in the seventh is the sabbath of rest // holy to the Lord // whosoever doeth any work in the sabbath day, he shall surely be put to death

Six days may work be done;.... Allowed to be done by an Israelite, if he would; for this is not a command to work, but a permission or grant to do it; and therefore, seeing they had so many days granted them for their use, it could not be thought hard and unreasonable that God should claim one day in seven for his own use and service, and oblige them to refrain from work on it:

but in the seventh is the sabbath of rest; from worldly labour, and was typical of spiritual rest here, and eternal rest hereafter:

holy to the Lord; separated from other days, and entirely devoted to the worship and service of God, and to be kept holy to the Lord in all holy and religious exercises, as hearing and reading the word, praying, praising, &c.

whosoever doeth any work in the sabbath day, he shall surely be put to death; the Targum of Jonathan adds, by casting stones, and so we find that the first transgressor of this law we read of was stoned to death, Num 15:35.

Gill: Exo 31:16 - Wherefore the children of Israel shall keep the sabbath // to observe the sabbath throughout their generations // for a perpetual covenant

Wherefore the children of Israel shall keep the sabbath,.... On whom the sabbath of the seventh day was only enjoined, as well as that of the seventh and of the fiftieth years, being all ceremonial and shadowy:

to observe the sabbath throughout their generations; so long as the Mosaic dispensation lasted, and their civil polity and church state continued, even until the Messiah came, when all those Jewish shadows, rites, and ceremonies, fled away and disappeared:

for a perpetual covenant; just in the same sense as circumcision was, Gen 17:13.

Gill: Exo 31:17 - It is a sign between me and the children of Israel for ever // for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed

It is a sign between me and the children of Israel for ever,.... In like sense as the land of Canaan was given them for an everlasting possession; and the covenant of circumcision, and the ordinance of the passover, and the fast on the day of atonement, were for ever; that is, unto the end of the Jewish world and state, at the coming of Christ, when a new world and state of things began, see Gen 17:8.

for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed; which is to be understood figuratively after the manner of men, who ceasing from toil and labour find rest and refreshment; but not really and properly, for as not labour, and weariness, and fatigue, so neither rest nor refreshment can be properly said of God; but this denotes his cessation from the works of creation, though not of providence, and of the delight and pleasure he takes in a view of them; this is observed, not as the foundation of this law, and the reason of its being made, but as an illustration of it, and as an argument, showing the reasonableness of it, and the similarity of it with what God himself had done, and therefore the enjoining of it could not reasonably be objected to. See Gill on Exo 20:11.

Gill: Exo 31:18 - And he gave unto Moses, when he had made an end of communing with him on Mount Sinai // two tables of testimony // written with the finger of God

And he gave unto Moses, when he had made an end of communing with him on Mount Sinai,.... After all those laws, orders, and instructions before related, which having done, he ceased to converse with him any longer in that manner he had, and at parting gave him

two tables of testimony; the two tables of the law, which is a testimony of the will of God, and contained the duty of the Israelites both towards God and man, and are reducible to these two, love to God, and love to our neighbour: five of the commands of the decalogue were written on one table, and five on the other; or it may be rather four on one table, the first being the largest, and containing the duty owing to God, and six on the other, which regard the duty of men one to another; so Orpheus the Heathen poet, speaking of the law of Moses, calls it διπλακα θεσμον ^s. "Tables of stone"; the Targum of Jonathan will have them to be of the sapphire stone, from the throne of glory; the paraphrast seems to have respect to Exo 24:10 and, with as little appearance of truth, says their weight was forty seahs; it is more probable they were of marble stone, of which there were great quantities in Mount Sinai. Dr. Shaw says ^t that part of Mount Sinai, which lies to the westward of the plain of Rephidim, consists of a hard reddish marble like "porphyry", but is distinguished from it by the representations of little trees and bushes, which are dispersed all over it. The naturalists call this sort of marble "embuscatum", or "bushy marble"; some think Sinai had its name from thence ^u. This may denote the firmness, stability, and duration of the law, not as in the hands of Moses, from which these tables were cast and broke, but as in the hands of Christ, and laid up in him the ark of the covenant, the fulfilling end of the law for righteousness: and it may also figure the hardness of man's heart, which is destitute of spiritual life, obdurate and impenitent, stupid, senseless and ignorant, stubborn and inflexible, and not subject to the law of God, and on which no impressions can be made but by the power and grace of God:

written with the finger of God: by God himself, and not by an angel, or by any creature or instrument: and it is by the finger of God, the Spirit, grace, and power of God, that the laws of God are put into the inward part, and written on the heart, to which the apostle refers, 2Co 3:3. This account is given by way of transition to what is recorded in the next chapter.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 31:1

¹ sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work – close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.

² tn Heb “and Yahweh spoke to Moses, saying.”

NET Notes: Exo 31:2

¹ tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

NET Notes: Exo 31:3

¹ sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.

² sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.

³ tn Heb “and in all work”; “all” means “all kinds of” here.

NET Notes: Exo 31:4

¹ tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.

NET Notes: Exo 31:6

¹ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

² tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.

³ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

NET Notes: Exo 31:7

¹ tn Heb “all the vessels of the tent.”

NET Notes: Exo 31:12

¹ sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath,

² tn Heb “and Yahweh said (אָמַר, ’amar) to Moses, saying.”

NET Notes: Exo 31:13

¹ sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.

² tn Or “your sanctifier.”

NET Notes: Exo 31:14

¹ tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mÿkhalleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.

² tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).

³ tn Heb “the one who does.”

⁴ tn “any” has been supplied.

⁵ tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).

NET Notes: Exo 31:15

¹ tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.

² tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days – that is when work may be done.

³ tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.

NET Notes: Exo 31:17

¹ tn The expression again forms an adverbial accusative of time.

² sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired – he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.

NET Notes: Exo 31:18

¹ sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:15) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

Geneva Bible: Exo 31:2

See, I ^{( a )} have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

^{( a )} I have chosen and made meet, (Exo 35:30).

Geneva Bible: Exo 31:3

And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of ^{( b )} workmanship,

^{( b )} This shows that handicrafts are the gifts of God's spirit, and therefore ought to be esteemed.

Geneva Bible: Exo 31:6

And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are ^{( c )} wise hearted I have put wisdom, that they may make all that I have commanded thee;

^{( c )} I have instructed them, and increased their knowledge.

Geneva Bible: Exo 31:8

And the table and his furniture, and the ^{( d )} pure candlestick with all his furniture, and the altar of incense,

^{( d )} So called, because of the cunning and art used in them, or because the whole was beaten out of the piece.

Geneva Bible: Exo 31:11

And the ^{( e )} anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do.

^{( e )} Which was only to anoint the Priests and the instruments of the tabernacle, not to burn.

Geneva Bible: Exo 31:13

Speak thou also unto the children of Israel, saying, ^{( f )} Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you.

^{( f )} Though I command that these works be done, yet I do not want you to break my Sabbath days.

Geneva Bible: Exo 31:14

Ye shall keep the ^{( g )} sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people.

^{( g )} God repeats this point because the whole keeping of the law stands in the true use of the sabbath, which is to stop working and so obey the will of God.

Geneva Bible: Exo 31:17

It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he ^{( h )} rested, and was refreshed.

^{( h )} From creating his creatures, but not from governing and preserving them.

Geneva Bible: Exo 31:18

And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables ^{( i )} of testimony, tables of stone, written with the finger of God.

^{( i )} By which he declared his will to his people.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Exo 31:1-11

The Israelites, who had been masons and bricklayers in Egypt, were not qualified for curious workmanship; but the Spirit who gave the apostles utterance in divers tongues, miraculously gave Bezaleel and Aholiab the skill that was wanting. The honour which comes from God, is always attended with a work to be done; to be employed for God is high honour. Those whom God calls to any service, he will find or make fit for it. The Lord gives different gifts to different persons; let each mind his proper work, diligently remembering that whatever wisdom any one possesses, the Lord put it in the heart, to do his commandments.

MHCC: Exo 31:12-17

Orders were now given that a tabernacle should be set up for the service of God. But they must not think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days. The Hebrew word shabath signifies rest, or ceasing from labour. The thing signified by the sabbath is that rest in glory which remains for the people of God; therefore the moral obligation of the sabbath must continue, till time is swallowed up in eternity.

MHCC: Exo 31:18

The law was written in tables of stone, to show how lasting it is: to denote likewise the hardness of our hearts; one might more easily write on stone, than write any thing good on our corrupt natural hearts. It was written with the finger of God; by his will and power. God only can write his law in the heart: he gives a heart of flesh; then, by his Spirit, which is the finger of God, writes his will in the heart, 2Co 3:3.

Matthew Henry: Exo 31:1-11

A great deal of fine work God had ordered to be done about the tabernacle; the materials the people were to provide, but who must put them into form? Moses himself was learned in all the learning of the Egyptians, nay, he was well acquainted with the words of God, and the visions of the Almighty; but he knew not how to engrave or embroider. We may suppose that there were some very ingenious men among the Israelites; but, having lived all their days in bondage in Egypt, we cannot think they were any of them instructed in these curious arts. They knew how to make brick and work in clay, but to work in gold and in cutting diamonds was what they had never been brought up to. How should the work be done with the neatness and exactness that were required when they had no goldsmiths or jewellers but what must be made out of masons and bricklayers? We may suppose that there were a sufficient number who would gladly be employed, and would do their best; but it would be hard to find out a proper person to preside in this work. Who was sufficient for these things? But God takes care of this matter also.

I. He nominates the persons that were to be employed, that there might be no contest about the preferment, nor envy at those that were preferred, God himself having made the choice. 1. Bezaleel was to be the architect, or master workman, Exo 31:2. He was of the tribe of Judah, a tribe that God delighted to honour; the grandson of Hur, probably that Hur who had helped to hold up Moses's hands (ch. 17), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Exo 24:14); out of that family which was of note in Israel was the workman chosen, and it added no little honour to the family that a branch of it was employed, though but as a mechanic, or handicraft tradesman, for the service of the tabernacle. The Jews' tradition is that Hur was the husband of Miriam; and, if so, it was requisite that God should appoint him to this service, lest, if Moses himself had done it, he should be thought partial to his own kindred, his brother Aaron also being advanced to the priesthood. God will put honour upon Moses's relations, and yet will make it to appear that he takes not the honour to himself or his own family, but that it is purely the Lord's doing. 2. Aholiab, of the tribe of Dan, is appointed next to Bezaleel, and partner with him, Exo 31:6. Two are better than one. Christ sent forth his disciples who were to rear the gospel tabernacle, two and two, and we read of his two witnesses. Aholiab was of the tribe of Dan, which was one of the less honourable tribes, that the tribes of Judah and Levi might not be lifted up, as if they were to engross all the preferments; to prevent a schism in the body, God gives honour to that part which lacked, 1Co 12:24. The head cannot say to the foot, I have no need of thee. Hiram, who was the head workman in the building of Solomon's temple, was also of the tribe of Dan, 2Ch 2:14. 3. There were others that were employed by and under these in the several operations about the tabernacle, Exo 31:6. Note, When God has work to do he will never want instruments to do it with, for all hearts and heads too are under his eye, and in his hand; and those may cheerfully go about any service for God, and go on in it, who have reason to think that, one way or other, he has called them to it; for whom he calls he will own and bear out.

II. He qualifies these persons for the service (Exo 31:3): I have filled him with the Spirit of God; and (Exo 31:6) in the hearts of all that are wise-hearted I have put wisdom. Note, 1. Skill in common arts and employments is the gift of God; from him are derived both the faculty and the improvement of the faculty. It is he that puts even this wisdom into the inward parts, Job 38:36. He teaches the husbandman discretion (Isa 28:26), and the tradesman too; and he must have the praise of it. 2. God dispenses his gifts variously, one gift to one, another to another, and all for the good of the whole body, both of mankind and of the church. Moses was fittest of all to govern Israel, but Bezaleel was fitter than he to build the tabernacle. The common benefit is very much supported by the variety of men's faculties and inclinations; the genius of some leads them to be serviceable one way, of others another way, and all these worketh that one and the self-same Spirit, 1Co 12:11. This forbids pride, envy, contempt, and carnal emulation, and strengthens the bond of mutual love. 3. Those whom God calls to any service he will either find, or make, fit for it. If God give the commission, he will in some measure give the qualifications, according as the service is. The work, that was to be done here was to make the tabernacle and the utensils of it, which are here particularly reckoned up, Exo 31:7, etc. And for this the persons employed were enabled to work in gold, and silver, and brass. When Christ sent his apostles to rear the gospel tabernacle, he poured out his Spirit upon them, to enable them to speak with tongues the wonderful works of God; not to work upon metal, but to work upon men; so much more excellent were the gifts, as the tabernacle to be pitched was a greater and more perfect tabernacle, as the apostle calls it, Heb 9:11.

Matthew Henry: Exo 31:12-18

Here is, I. A strict command for the sanctification of the sabbath day, Exo 31:13-17. The law of the sabbath had been given them before any other law, by was of preparation (Exo 16:23); it had been inserted in the body of the moral law, in the fourth commandment; it had been annexed to the judicial law (Exo 23:12); and here it is added to the first part of the ceremonial law, because the observance of the sabbath is indeed the hem and hedge of the whole law; where no conscience is made of that, farewell both godliness and honesty; for, in the moral law, it stands in the midst between the two tables. Some suggest that it comes in here upon another account. Orders were now given that a tabernacle should be set up and furnished for the service of God with all possible expedition; but lest they should think that the nature of the work, and the haste that was required, would justify them in working at it on sabbath days, that they might get it done the sooner, this caution is seasonably inserted, Verily, or nevertheless, my sabbaths you shall keep. Though they must hasten the work, yet they must not make more haste than good speed; they must not break the law of the sabbath in their haste: even tabernacle-work must give way to the sabbath-rest; so jealous is God for the honour of his sabbaths. Observe what is here said concerning the sabbath day.

1. The nature, meaning, and intention, of the sabbath, by the declaration of which God puts an honour upon it, and teaches us to value it. Divers things are here said of the sabbath. (1.) It is a sign between me and you (Exo 31:13), and again, Exo 31:17. The institution of the sabbath was a great instance of God's favour to them, and a sign that he had distinguished them from all other people; and their religious observance of the sabbath was a great instance of their duty and obedience to him. God, by sanctifying this day among them, let them know that he sanctified them, and set them apart for himself and his service; otherwise he would not have revealed to them his holy sabbaths, to be the support of religion among them. Or it may refer to the law concerning the sabbath, Keep my sabbaths, that you may know that I the Lord do sanctify you. Note, If God by his grace incline our hearts to keep the law of the fourth commandment, it will be an evidence of a good work wrought in us by his Spirit. If we sanctify God's day, it is a sign between him and us that he has sanctified our hearts: hence it is the character of the blessed man that he keepeth the sabbath from polluting it, Isa 56:2. The Jews, by observing one day in seven, after six days' labour, testified and declared that they worshipped the God who made the world in six days, and rested the seventh; and so distinguished themselves from other nations, who, having first lost the sabbath, which was instituted to be a memorial of the creation, by degrees lost the knowledge of the Creator, and gave that honour to the creature which was due to him alone. (2.) It is holy unto you (Exo 31:14), that is, "It is designed for your benefit as well as for God's honour;" the sabbath was made for man. Or, "It shall be accounted holy by you, and shall so be observed, and you shall look upon it a sacrilege to profane it."(3.) It is the sabbath of rest, holy to the Lord, Exo 31:15. It is separated from common use, and designed for the honour and service of God, and by the observance of it we are taught to rest from worldly pursuits and the service of the flesh, and to devote ourselves, and all we are, have, and can do, to God's glory. (4.) It was to be observed throughout their generations, in every age, for a perpetual covenant. Exo 31:16. This was to be one of the most lasting tokens of that covenant which was between God and Israel.

2. The law of the sabbath. They must keep it (Exo 31:13, Exo 31:14, Exo 31:16), keep it as a treasure, as a trust, observe it and preserve it, keep it from polluting it, keep it up as a sign between God and them, keep it and never part with it. The Gentiles had anniversary-feasts, to the honour of their gods; but it was peculiar to the Jews to have a weekly festival; this therefore they must carefully observe.

3. The reason of the sabbath; for God's laws are not only backed with the highest authority, but supported with the best reason. God's own example is the great reason, Exo 31:17. As the work of creation is worthy to be thus commemorated, so the great Creator is worthy to be thus imitated, by a holy rest, the seventh day, after six days' labour, especially since we hope, in further conformity to the same example, shortly to rest with him from all our labours.

4. The penalty to be inflicted for the breach of this law: "Every one that defileth the sabbath, by doing any work therein but works of piety and mercy, shall be cut off from among his people (Exo 31:14); he shall surely be put to death. Exo 31:15. The magistrate must cut him off the sword of justice if the crime can be proved; if it cannot, or if the magistrate be remiss, and do not do his duty, God will take the work into his own hands, and cut him off by a stroke from heaven, and his family shall be rooted out of Israel."Note, The contempt and profanation of the sabbath day is an iniquity to be punished by the judges; and, if men do not punish it, God will, here or hereafter, unless it be repented of.

II. The delivering of the two tables of testimony to Moses. God had promised him these tables when he called him up into the mount (Exo 24:12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, Exo 31:18. 1. The ten commandments which God had spoken upon mount Sinai in the hearing of all the people were now written, in perpetuam rei memoriam - for a perpetual memorial, because that which is written remains. 2. They were written in tables of stone, prepared, not by Moses, as it should seem (for it is intimated, Exo 24:12, that he found them ready written when he went up to the mount), but, as some think, by the ministry of angels. The law was written in tables of stone, to denote the perpetual duration of it (what can be supposed to last longer than that which is written in stone, and laid up?), to denote likewise the hardness of our hearts; one might more easily write in stone than write any thing that is good in our corrupt and sinful hearts. 3. They were written with the finger of God, that is, by his will and power immediately, without the use of any instrument. It is God only that can write his law in the heart; he gives a heart of flesh, and then, by his Spirit, which is the finger of God, he writes his will in the fleshly tables of the heart, 2Co 3:3. 4. They were written in two tables, being designed to direct us in our duty both towards God and towards man. 5. They are called tables of testimony, because this written law testified both the will of God concerning them and his good-will towards them, and would be a testimony against them if they were disobedient. 6. They were delivered to Moses, probably with a charge, before he laid them up in the ark, to show them publicly, that they might be seen and read of all men, and so what they had heard with the hearing of the ear might now be brought to their remembrance. Thus the law was given by Moses, but grace and truth came by Jesus Christ.

Keil-Delitzsch: Exo 31:1-5

The Builders (cf. Ex 35:30-36:1). - After having given directions for the construction of the sanctuary, and all the things required for the worship, Jehovah pointed out the builders, whom He had called to carry out the work, and had filled with His Spirit for that purpose. To " call by name "is to choose or appoint by name for a particular work (cf. Isa 45:3-4). Bezaleel was a grandson of Hur , of the tribe of Judah, who is mentioned in Exo 17:10; Exo 24:14, and was called to be the master-builder, to superintend the whole of the building and carry out the artistic work; consequently he is not only invariably mentioned first (Exo 35:30; Exo 36:1-2), but in the accounts of the execution of the separate portions he is mentioned alone (Exo 37:1; Exo 38:22). Filling with the Spirit of God signifies the communication of an extraordinary and supernatural endowment and qualification, "in wisdom,"etc., i.e., consisting of wisdom, understanding, knowledge, and every kind of workmanship, that is to say, for the performance of every kind of work. This did not preclude either natural capacity or acquired skill, but rather presupposed them; for in Exo 31:6 it is expressly stated in relation to his assistants, that God had put wisdom into all that were wise-hearted (see at Exo 28:3). Being thus endowed with a supernaturally exalted gift, Bezaleel was qualified "to think out inventions," i.e., ideas or artistic designs. Although everything had been minutely described by Jehovah, designs and plans were still needed in carrying out the work, so that the result should correspond to the divine instructions.

Keil-Delitzsch: Exo 31:6-11

There were associated with Bezaleel as assistants, Oholiab , the son of Achisamach , of the tribe of Dan, and other men endowed with understanding, whom God had filled with wisdom for the execution of His work. According to Exo 38:23, Oholiab was both faber , a master in metal, stone, and wood work, and also an artistic weaver of colours. In Exo 38:7-11, the words to be executed, which have been minutely described in ch. 24-30, are mentioned singly once more; and, in addition to these, we find in Exo 31:10 השּׂרד בּגדי mentioned, along with, or rather before, the holy dress of Aaron. This is the case also in Exo 35:19 and Exo 39:41, where there is also the additional clause, "to serve ( שׁרת ministrare ) in the sanctuary."They were composed, according to Exo 39:1, of blue and red purple, and crimson. The meaning of the word serad , which only occurs in these passages, is quite uncertain. The Rabbins understand by the bigde hasserad the wrappers in which the vessels of the sanctuary were enclosed when the camp was broken up, as these are called begadim of blue and red purple, and crimson, in Num 4:6. But this rendering is opposed to the words which follow, and which indicate their use in the holy service, i.e., in the performance of worship, and therefore are quite inapplicable to the wrappers referred to. There is even less ground for referring them, as Gesenius and others do, to the inner curtains of the tabernacle, or the inner hangings of the dwelling-place. For, apart from the uncertainty of the rendering given to serad , viz., netted cloth, filet , it is overthrown by the fact that these curtains of the dwelling-place were not of net-work; and still more decisively by the order in which the bigde hasserad occur in Exo 39:41, viz., not till the dwelling-place and tent, and everything belonging to them, have been mentioned, even down to the hangings of the court and the pegs of the tent, and all that remains to be noticed is the clothing of the priests. From the definition "to serve in the sanctuary,"it is obvious that the bigde serad were clothes used in the worship, στολαὶ λειτουργικαί , as the lxx have rendered it in agreement with the rest of the ancient versions-that they were, in fact, the rich robes which constituted the official dress of the high priest, whilst "the holy garments for Aaron"were the holy clothes which were worn by him in common with the priests.

Keil-Delitzsch: Exo 31:12-17

(cf. Exo 35:2-3). God concludes by enforcing the observance of His Sabbaths in the most solemn manner, repeating the threat of death and extermination in the case of every transgressor. The repetition and further development of this command, which was included already in the decalogue, is quite in its proper place here, inasmuch as the thought might easily have occurred, that it was allowable to omit the keeping of the Sabbath, when the execution of so great a work in honour of Jehovah had been commanded. " My Sabbaths: "by these we are to understand the weekly Sabbaths, not the other sabbatical festivals, since the words which follow apply to the weekly Sabbath alone. This was " a sign between Jehovah and Israel for all generations, to know (i.e., by which Israel might learn) that it was Jehovah who sanctified them, "viz., by the sabbatical rest (see at Exo 20:11). It was therefore a holy thing for Israel (Exo 31:14), the desecration of which would be followed by the punishment of death, as a breach of the covenant. The kernel of the Sabbath commandment is repeated in Exo 31:15; the seventh day of the week, however, is not simply designated a "Sabbath,"but שׁבּתון שׁבּת "a high Sabbath"(the repetition of the same word, or of an abstract form of the concrete noun, denoting the superlative; see Ges. §113, 2), and "holy to Jehovah"(see at Exo 16:23). For this reason Israel was to keep it in all future generations, i.e., to observe it as an eternal covenant (Exo 31:16), as in the case of circumcision, since it was to be a sign for ever between Jehovah and the children of Israel (Eze 20:20). The eternal duration of this sign was involved in the signification of the sabbatical rest, which is pointed out in Exo 20:11, and reaches forward into eternity.

Keil-Delitzsch: Exo 31:18

When Moses had received all the instructions respecting the sanctuary to be erected, Jehovah gave him the two tables of testimony-tables of stone, upon which the decalogue was written with the finger of God. It was to receive these tables that he had been called up the mountain (Exo 24:12). According to Exo 32:16, the tables themselves, as well as the writing, were the work of God; and the writing was engraved upon them ( חרוּת from חרת = χαράττειν ), and the tables were written on both their sides (Exo 32:15). Both the choice of stone as the material for the tables, and the fact that the writing was engraved, were intended to indicate the imperishable duration of these words of God. The divine origin of the tables, as well as of the writing, corresponded to the direct proclamation of the ten words to the people from the summit of the mountain by the mouth of God. As this divine promulgation was a sufficient proof that they were the immediate word of God, unchanged by the mouth and speech of man, so the writing of God was intended to secure their preservation in Israel as a holy and inviolable thing. The writing itself was not a greater miracle than others, by which God has proved Himself to be the Lord of nature, to whom all things that He has created are subservient for the establishment and completion of His kingdom upon earth; and it can easily be conceived of without the anthropomorphic supposition of a material finger being possessed by God. Nothing is said about the dimensions of the tables: at the same time, we can hardly imagine them to have been as large as the inside of the ark; for stone slab 2 1/2 cubits long and 1 1/2 cubits broad, which must necessarily have been some inches in thickness to prevent their breaking in the hand, would have required the strength of Samson to enable Moses to carry them down the mountain "in his hand"(Exo 32:15), or even "in his two hands"(Deu 9:15, Deu 9:17). But if we suppose them to have been smaller than this, say at the most a cubit and a half long and one cubit broad, there would have been plenty of room on the four sides for the 172 words contained in the decalogue, with its threats and promises (Ex 20:2-17), without the writing being excessively small.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 24:12--32:1

C. Directions regarding God's dwelling among His people 24:12-31:18

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 31:1-11

9. The builders of the tabernacle 31:1-11

Chapter 31 summarizes what God required for His people to approach Him. God appointed the men who would be responsible for interpreting Moses' instructions about the tabernacle and constructing it. He filled them with His Spirit so they would make choices consistent with His will (v. 3).

Bezalel ("In the shadow of God") was evidently Miriam's grandson.⁴⁹⁷ Oholiab ("The Father is my tent") was his assistant. God endowed both men with natural ability as well as with the Holy Spirit to do the work He had appointed for them.

"Though they were skilled, the narrative emphasizes clearly that they were to do the work of building the tabernacle by means of the skills that the Spirit of God would give them. There is an important parallel here with God's work of Creation in Genesis 1. Just as God did his work of Creation by means of his Spirit (Ge 1:2-2:3), so also Israel was to do their work of building the tabernacle by God's Spirit.

"The parallels between God's work in Creation and Israel's work on the tabernacle are part of the Pentateuch's larger emphasis on the importance of the work of God's Spirit among his people. . . . It is of interest here to note that the two key characters in the Pentateuch who provide a clear picture of genuine obedience to God's will, Joseph and Joshua, are specifically portrayed in the narrative as those who are filled with the Spirit of God (Ge 41:38; Dt 34:9)."⁴⁹⁸

Constable: Exo 31:12-18

10. The sign of the Sabbath 31:12-18

"As a sign of the Noahic covenant is the rainbow (Gen. 9:13), and as the sign of the Abrahamic covenant is circumcision (Gen. 17:11), the sign of the Mosaic covenant is the observance and celebration of the Sabbath day (Exod. 31:13, 17)."⁴⁹⁹

God intended this sign to teach Israel and the other nations that as redeemed people the Israelites had already entered into a measure of rest. They were partakers of God's rest.

Observance of the Sabbath was unique to Israel. It distinguished Israel from all other nations. So important was its observance that the Israelite who failed to observe it died (v. 15). This sign was to continue throughout all succeeding generations (v. 13) as long as God continued to work through Israel as His primary instrument (cf. Rom. 10:4; Heb. 9:10).

"The analogy between God's work of Creation and Israel's construction of the tabernacle is made explicit by the reference to the Sabbath at the close of the narrative."⁵⁰⁰

Whereas God did not command Christians to observe the Sabbath, the Scriptures do teach the importance of periodic physical rest regardless of the dispensation in which we may live.

"We don't have to be servants twenty-four hours a day, seven days a week."⁵⁰¹

This section concludes the record of what Moses received from God during the 40 days and nights he was in the mountain that began in 25:1.

Moses wrote the instructions concerning the tabernacle so they parallel what he wrote about the Creation. Note some of the similarities in the narratives.⁵⁰²

Creation (Gen. 1-2)	Tabernacle (Exod. 25-31)
The subject of the narrative is the establishment of God's good creation.	The subject of the narrative is the re-establishment of God's good creation.
The heavens and earth are the arena for the creation of divine-human fellowship.	The tabernacle is the arena for the restoration of divine-human fellowship.
God's Spirit was the enabling power in creation (Gen. 1:2-2:3).	God's Spirit was the enabling power in the construction of the tabernacle (Exod. 31:3, 6).
Structurally the creation account consists of seven acts each marked by divine speech ("And God said," Gen. 1:3, 6, 9, 14, 20, 24, 26).	Structurally the tabernacle account consists of seven acts each introduced by divine speech ("And the LORD said," Exod. 25:1; 30:11, 17, 22, 34; 31:1, 12).
God made Adam and Eve according to a specific pattern: the image of God (Gen. 1:26-27).	Moses made the tabernacle according to a specific pattern: a heavenly reality (Exod. 25:9).
The Garden of Eden contained gold and jewels, and cherubim guarded it (Gen. 2:12a, 12b; 3:24).	The tabernacle contained gold and jewels, and cherubim guarded it (Exod. 25:3, 7, 18).
When creation was complete, God inspected and evaluated all that He had done (Gen. 1:31) and uttered a blessing (Gen. 1:28).	When the tabernacle was complete, Moses inspected and evaluated all that was done (Exod. 39:43a) and uttered a blessing (Exod. 39:43b).
God rested on the seventh day at the end of the creation narrative (Gen. 2:1-3).	God told the Israelites to rest on the seventh day at the end of the tabernacle narrative (Exod. 31:12-18).
A fall followed the creation narrative (Gen. 3).	A fall followed the tabernacle narrative (Exod. 32).
This fall resulted in the breaking of the Adamic Covenant (Gen. 3:14-19).	This fall resulted in the breaking of the Mosaic Covenant (Exod. 33:1-5).
God covered Adam and Eve's nakedness (Gen. 3:21).	God ordered the covering of the priests' nakedness (Exod. 28:42).

Guzik: Exo 31:1-18 - The Call of Bezaleel and Aholiab

Exodus 31 - The Call of Bezaleel and Aholiab

A. The unique gifts of Bezaleel and Aholiab.

1. (1-6) The call of Bezaleel and Aholiab.

Then the LORD spoke to Moses, saying: "See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. And I have filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship, to design artistic works, to work in gold, in silver, in bronze, in cutting jewels for setting, in carving wood, and to work in all manner of workmanship. And I, indeed I, have appointed with him Aholiab the son of Ahisamach, of the tribe of Dan; and I have put wisdom in the hearts of all who are gifted artisans, that they may make all that I have commanded you:

a. See, I have called by name Bezalel the son of Uri, the son of Hur: Even as God specifically chose Moses and Aaron, He also specifically chose these craftsmen for His service.

b. I have filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship: God supernaturally enabled Bezalel to do the work of building the Tabernacle. God saw this work as just as spiritual, and just as dependent on the Holy Spirit's power, as the work Moses and Aaron did.

i. This divine empowering wasn't restricted only to Bezalel: I have put wisdom in the hearts of all who are gifted artisans. God wanted every worker's labor to be blessed and prompted by the Holy Spirit.

ii. Yet, they were filled with the Holy Spirit not to work unto themselves, but unto the LORD: that they may make all that I have commanded you. God's empowering isn't to be used for our own selfish ends. Whatever you do, do it heartily, as to the Lord and not to men (Colossians 3:23).

2. (7-11) The list of items to be built in the construction of the tabernacle and its furnishings.

"The tabernacle of meeting, the ark of the Testimony and the mercy seat that is on it, and all the furniture of the tabernacle; the table and its utensils, the pure gold lampstand with all its utensils, the altar of incense, the altar of burnt offering with all its utensils, and the laver and its base; the garments of ministry, the holy garments for Aaron the priest and the garments of his sons, to minister as priests, and the anointing oil and sweet incense for the holy place. According to all that I have commanded you they shall do."

a. The tabernacle of meeting, the ark of the Testimony and the mercy seat that is on it . . .: The list seems to be given because God wanted the work organized and attentive to each detail. Nothing should be forgotten or neglected.

b. According to all that I have commanded you they shall do: This reminds us that God wanted the tabernacle and its furnishings built according to a specific pattern. It was a deliberate model of a heavenly reality.

B. The Sabbath.

1. (12-17) The command to respect the Sabbath.

And the LORD spoke to Moses, saying, "Speak also to the children of Israel, saying: 'Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you. You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people. Work shall be done for six days, but the seventh is the Sabbath of rest, holy to the LORD. Whoever does any work on the Sabbath day, he shall surely be put to death. Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant. It is a sign between Me and the children of Israel forever; for in six days the LORD made the heavens and the earth, and on the seventh day He rested and was refreshed.' "

a. Surely My Sabbaths you shall keep: This command was strategically placed - at the very end of all the commands to build the tabernacle. Though God gave Israel a work to do in building the tabernacle He did not want them to do that work on the Sabbath. The rest of God still had to be respected.

b. It is a sign between Me and the children of Israel forever: Though in the New Covenant we are not bound by the Sabbath (Romans 14:5; Colossians 2:16-17), the principle is still important. Our rest in the finished work of Jesus is never to be eclipsed by our work for God. When workers for God are burnt-out, they have almost always allowed their work for God to be bigger in their minds than His work for them.

i. The difference between what Jesus has done for us and what we do for Him is like the difference between the sun and the moon, and the sun is almost unbelievably larger than the moon. Yet if the moon is in the exactly right (or wrong) place, it is possible for the moon to eclipse the sun. Some Christians live in a constant state of total eclipse, allowing what they do for Jesus to seem more important than what Jesus did for them.

2. (18) God gives Moses the tablets of stone, written with His finger.

And when He had made an end of speaking with him on Mount Sinai, He gave Moses two tablets of the Testimony, tablets of stone, written with the finger of God.

a. Tablets of stone, written with the finger of God: We often say that something can be changed because "it's not written in stone."

These commandments were written in stone.

b. Two tablets of the Testimony: These tablets of stone were placed in the Ark of the Testimony, also known as the Ark of the Covenant. They were kept in the ark, later joined by Aaron's rod that budded and a jar of manna.

© 2004 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Exo 31:14

For freedom from Sabbath-keeping see Colossians 2:16 comment.

Evidence: Exo 31:15-16

The fact that there was capital punishment for Sabbath-breaking should send the sinner fleeing to the Savior.

Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Garis Besar)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Pendahuluan Kitab)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 31 (Pendahuluan Pasal)

Overview

Exo 31:1, Bezaleel and Aholiab are appointed and qualified for the work of the tabernacle; Exo 31:12, The observation of the sabbath is again commanded; Exo 31:18, Moses receives the two tables.

Poole: Exodus (Pendahuluan Kitab)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 31 (Pendahuluan Pasal)

CHAPTER 31

Bezaleel and Aholiab are called for the work of the tabernacle, Exo 31:1-7 . The table and candlestick, Exo 31:8 . The altar, Exo 31:9 . Hallowing of the sabbath is commanded again, Exo 31:12-17 . Moses receiveth the two tables of the law, Exo 31:18 .

MHCC: Exodus (Pendahuluan Kitab)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 31 (Pendahuluan Pasal)

(Exo 31:1-11) Bezaleel and Aholiab are appointed and qualified for the work of the tabernacle.

(Exo 31:12-17) The observance of the sabbath.

(Exo 31:18) Moses receives the tables of the law.

Matthew Henry: Exodus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 31 (Pendahuluan Pasal)

God is here drawing towards a conclusion of what he had to say to Moses upon the mount, where he had now been with him forty days and forty nights; and yet no more is recorded of what was said to him in all that time than what we have read in the six chapters foregoing. In this, I. He appoints what workmen should be employed in the building and furnishing of the tabernacle (Exo 31:1-11). II. He repeats the law of the sabbath, and the religious observance of it (Exo 31:12-17). III. He delivers to him the two tables of the testimony at parting (Exo 31:18).

Constable: Exodus (Pendahuluan Kitab)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Garis Besar)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

Bibliography

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

Aldrich, Roy L. "The Mosaic Ten Commandments Compared to Their Restatements in the New Testament." Bibliotheca Sacra 118:471 (July-September 1961):251-58.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Aling, Charles F. "The Biblical City of Ramses." Journal of the Evangelical Theological Society 25:2 (June 1982):129-37.

Allen, Ronald B. "The Bloody Bridegroom' in Exodus 4:24-26." Bibliotheca Sacra 153:611 (July-September 1996):259-69.

_____. "The Pillar of the Cloud." Bibliotheca Sacra 153:612 (October-December 1996):387-95.

Anati, Emmanuel. "Has Mt. Sinai Been Found?" Biblical Archaeology Review 11:4 (July-August 1985):42-57.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology from Abraham to Moses." Bibliotheca Sacra 127:505 (January-March 1970):3-25.

_____ "Old Testament History and Recent Archaeology from Moses to David." Bibliotheca Sacra 127:506 (April-June 1970):99-115.

_____ A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baldwin, Joyce G. "The Role of the Ten Commandments." Vox Evangelica 13 (1983):7-18.

Barlow, Robert Andres. "The Passover Seder." Exegesis and Exposition 3:1 (Fall 1988):63-68.

Batto, Bernard F. "Red Sea or Reed Sea?" Biblical Archaeology Review 10:4 (July-August 1984):57-63.

Beale, G. K. "An Exegetical and Theological Consideration of the Hardening of Pharaoh's Heart in Exodus 4-14 and Romans 9." Trinity Journal 5NS:2 (Autumn 1984):129-54.

Beit-Arieh, Itzhaq. "Fifteen Years in Sinai." Biblical Archaeology Review 10:4 (July-August 1984):28-54.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bimson, John J. "Redating the Exodus." Biblical Archaeology Review 13:5 (September-October 1986):40-53, 66-68.

_____. Redating the Exodus and the Conquest. JSOT supplement series. Sheffield: University of Sheffield Press, 1978.

Blosser, Oliver R. "Did the Pharaoh of the Exodus Drown in the Red Sea?" It's About Time (July 1987), pp. 8-12.

_____ "The Impact of the Ten Plagues and Mosaic Monotheism on the Religion of Akenaton: Part I." It's About Time (July 1987), pp. 3-7.

Bodenheimer, F. S. "The Manna of Sinai." Biblical Archaeologist 10:1 (February 1947):2-6.

Booij, Thijs. "Mountain and Theophany in the Sinai Narrative." Biblica 65:1 (1984):1-26.

Brichto, Herbert Chanan. "The Worship of the Golden Calf: A Literary Analysis of a Fable on Idolatry." Hebrew Union College Annual 54 (1983):1-44.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bunn, John T. "The Ark of the Covenant." Biblical Illustrator 9:4 (Summer 1983):50-53.

Burden, Jasper J. "A Stylistic Analysis of Exodus 15:1-21: Theory and Practice." OTWSA 29 (1986):34-70.

Bury, J. B.; S. A. Cools; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. Reprinted. Cambridge: University Press, 1928.

Bush, George. Notes on Exodus. 2 vols. Reprint ed. Minneapolis: James and Klock, 1976.

Cassuto, Umberto. A Commentary on the Book of Exodus. Translated by Israel Abrahams. Reprinted. English ed. Jerusalem: Magnes Press, 1983.

Childs, Brevard S. The Book of Exodus. The Old Testament Library series. Philadelphia: Westminster Press, 1974.

Chirichigno, G. C. "The Narrative Structure of Exod 19-24." Biblia 68:4 (1987):457-79.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Chismar, Douglas E. and David A Raush. "Regarding Theonomy: An Essay of Concern." Journal of the Evangelical Theological Society 27:3 (September 1984):315-23.

Clapham, Phillip. "In Search of the Exodus." Catastrophism and Ancient History 8:2 (July 1986):97-133.

Clapp, Rodney. "Democracy as Heresy." Christianity Today 31:3 (February 20, 1987):17-23.

Cole, R. Alan. Exodus: An Introduction and Commentary. Tyndale Old Testament Commentary series. Downers Grove: InterVarsity Press, 1973.

Congdon, Robert N. "Exodus 21:22-25 and the Abortion Debate." Bibliotheca Sacra 146:582 (April-June 1989):132-47.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____ Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Cross, Frank Moore, Jr. "The Song of the Sea and Canaanite Myth." In God and Christ: Existence and Province, pp. 1-25. Edited by Robert W. Funk. New York: Harper and Row, 1968.

_____ "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Curtis, Edward M. "The Theological Basis for the Prohibition of Images in the Old Testament." Journal of the Evangelical Theological Society 28:3 (September 1985):277-87.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

DeHaan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Deist, F. E. "Who is to blame: the Pharaoh, Yahweh or circumstance? On human responsibility, and divine ordinance in Exodus 1-14." OTWSA 29(1986):91-110.

Dennett, Edward. Typical Teachings of Genesis. London: G. Morrish, n.d.

Dennison, James T., Jr. "The Exodus: Historical Narrative, Prophetic Hope, Gospel Fulfillment." Covenant Seminary Review 8:2 (Fall 1982):1-12.

Dictionary of the Bible, ed. by James Hastings, 1909 ed. S.v. "Tabernacle," by A. R. S. Kennedy.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson Publishers, 1984.

Dunnam, Maxie D. Exodus. The Communicator's Commentary series. Waco: Word Books, 1987.

Dunnett, Dolores E. "Evangelicals and Abortion." Journal of the Evangelical Theological Society 33:2 (June 1990):215-25.

Durham, John I. Exodus. Word Biblical Commentary series. Waco: Word Books, 1987.

Dyer, Charles H. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140:559 (July-September 1983):225-43.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Exodus. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Encyclopaedia Judica. S.v. "Cuneiform Law," by J. Finkelstein, 16:1505i.

Exum, J. Cheryl. "You Shall Let Every Daughter Live': A Study of Exodus 1:8-2:10." Semeia 28 (1983):63-82.

Fass, David E. "The Molten Calf: Judgment, Motive, and Meaning." Judaism 39:2 (Spring 1990):171-83.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fensham, F. C. "Extra-Biblical Material and the Hermeneutics of the Old Testament with Special Reference to the Legal Material of the Covenant Code." OTWSA 20 & 21 (1977 & 78):53-65.

Finegan, Jack. Let My People Go. New York: Harper & Row Publishers, 1963.

Finkelstein, Israel. "Raider of the Lost Mountain--An Israeli Archaeologist Looks at the Most Recent Attempt to Locate Mt. Sinai." Biblical Archaeology Review 15:4 (July-August 1988):46-50.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed., New York: Harper and Row; Harper Torchbooks, 1961.

Franz, Gordon. "Mt. Sinai Is Not Jebel El-Lawz in Saudi Arabia." A paper presented at the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2001, Colorado Springs, Colo.

Free, Joseph P. Archaeology and Bible History. 5th ed. revised. Wheaton: Scripture Press, 1956.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. "The Sabbath Controversy." Biblical Research Monthly 49:4 (July-August 1984):14-16.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Gevirtz, Stanley. "Heret, in the Manufacture of the Golden Calf." Biblica 65 (1984):377-81.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Gispen, William H. Exodus. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gunn, David M. "The Hardening of Pharaoh's Heart': Plot, Character and Theology in Exodus 1-14." In Art and Meaning: Rhetoric in Biblical Literature, pp. 72-96. Edited by David J. A. Clines, David M. Gunn, and Alan J. Hauser. Journal for the Study of the Old Testament Supplement Series, vol. 19. Sheffield: University of Sheffield, 1982.

Gurney, O. R. The Hittites. Baltimore: Penguin Books, 1964.

Habel, N. "The Form and Significance of the Call Narratives." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):316-23.

Hagin, Kenneth E. Redeemed from Poverty, Sickness, and Death. Tulsa: Faith Library Publications, 1983.

Hannah, John D. "Exodus." In The Bible Knowledge Commentary: Old Testament, pp. 103-62. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hengstenberg, Ernst W. Egypt and the Books of Moses. Translated by R. D. C. Robbins. New York: M. H. Newman, 1843.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, Hearthstone Book, 1987.

Hilber, John W. "Theology of Worship in Exodus 24." Journal of the Evangelical Theological Society 39:2 (June 1996):177-89.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Hoehner, Harold W. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Holmgren, Fredrick. "Before the Temple, the Thornbush: An Exposition of Exodus 2:11-3:12." Reformed Journal 33:3 (March 1983):9-11.

Hopkins, Ezekiel. "Understanding the Ten Commandments." In Classical Evangelical Essays in Old Testament Interpretation, pp. 41-58. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Hoppe, Leslie J. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Hort, Greta. "The Plagues of Egypt." Zeitschrift für die Alttestamentliche Wissenschaft 69 (1957):84-103; 70 (1958):48-59.

Houtman, C. "A Note on the LXX Version of Exodus 4, 6." Zeitschrift für die Alttestamentliche Wissenschaft 97:2 (1983):253-54.

_____ "On the Meaning of Uba'esim Uba'abanim in Exodus VII 19." Vetus Testamentum 36:3 (1986):347-52.

Hughes, R. Kent. Living on the Cutting Edge. Westchester, Il.: Good News Publishers, Crossway Books, 1987.

Hyatt, J. Philip. Exodus. New Century Bible Commentary series. London: Marshall, Morgan and Scott, 1971; reprint ed., Grand Rapids: William B. Eerdmans Publishing Co., 1983.

Isser, Stanley. "Two Traditions: The Law of Exodus 21:22-23 Revisited." Catholic Biblical Quarterly 52:1 (January 1990):30-45.

Jacob, B. The Second Book of the Bible: Exodus. Hoboken: KTAV, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Gordon H. "I Will Multiply Your Seed." Exegesis and Exposition 1:1 (Fall 1986):19-32.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Exodus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Lloyd. "Fetal Life." Eternity, February 1971, pp. 18-21, 24.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kempinski, Aharon. "Jacob in History." Biblical Archaeology Review 14:1 (January-February 1988):42-47.

Kennedy, James M. "The Social Background of Early Israel's Rejection of Cultic Images: A Proposal." Biblical Theology Bulletin 17:4 (October 1987);138-44.

Kiene, Paul F. The Tabernacle of God in the Wilderness. Translated by John S. Crandall. Grand Rapids: Zondervan Publishing House, 1977.

King, Geoffrey R. "Where Is the Ark of the Covenant?" Prophetic Witness 8:2 (February 1984):9-10.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove: InterVarsity Press, 1966.

_____ The Bible In Its World. Downers Grove: InterVarsity Press, 1977.

_____ "Labour Conditions in the Egypt of the Exodus." Buried History 20:3 (September 1984):43-49.

_____ "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Comments on an Old-New Error." Westminster Theological Journal 41:1 (Fall 1978):172-89.

_____. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. "The Feast of Cover-over." Journal of the Evangelical Theological Society 37:4 (December 1994):497-510.

_____ "Lex Talionis and the Human Fetus." Simon Greenleaf Law Review 5 (1985-86):75-89.

_____ The Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Kubo, Sakae. "Why then the law?" Ministry (March 1980), pp. 12-14.

Labuschagne, C. J. The Incomparability of Yahweh in the Old Testament. Leiden: Brill, 1966.

Laney, J. Carl. "God's Self-Revelation in Exodus 34:6-8." Bibliotheca Sacra 158:629 (January-March 2001):36-51.

Lange, John Peter, ed. Lange's Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Lev, Mordecai J., ed. Sepher Mitzvoth. Jerusalem: Mossad Harav Kook, 1990.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1958.

Lightner, Robert P. "Theological Perspectives on Theonomy." Bibliotheca Sacra 143:569 (January-March 1986):26-36; 570 (April-June 1986):134-45; 571 (July-September 1986):228-45.

Livingston, G. Herbert. "A Case Study of the Call of Moses." Asbury Theological Journal 42:2 (Fall 1987):89-113.

_____.The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Loewenstamm, Samuel E. "The Making and Destruction of the Golden Calf." Biblica 48 (1967):481-90.

_____ "The Making and Destruction of the Golden Calf--a Rejoinder." Biblica 56 (1975):330-43.

Lubarsky, Sandra B. "Judaism and the Justification of Abortion for Non-Medical Reasons." Journal of Reform Judaism 31:4 (Fall 1984):1-13.

M[ackintosh], C. H. Notes on the Book of Exodus. American ed. New York: Loizeaux Brothers, 1879.

MacLurg, Jeffrey E. "An Ode to Joy: The Song of the Sea (Exodus 15:1-21)." Exegesis and Exposition 1:1 (Fall 1986):43-54.

Magonet, Jonathan. "The Rhetoric of God: Exodus 6.2-8." Journal for the Study of the Old Testament 27 (1983):56-67.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mazar, Amihai. "Bronze Bull Found in Israelite High Place' from the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

Mendenhall, George E. Law and Covenant in Israel and the Ancient Near East. Pittsburgh: Presbyterian Board of Colportage of Western Pennsylvania, 1955.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Mosaic Covenant: A Proposal for Its Theological Significance." Exegesis and Exposition 3:1 (Fall 1988):25-33.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Meyer, Frederick Brotherton. Devotional Commentary on Exodus. London: Purnell, n.d.; reprint ed., Grand Rapids: Kregel Publications, 1981.

Milgrom, Jacob. "Thou Shalt Not Boil a Kid in It's Mother's Milk.'" Bible Review 1:3 (Fall 1985):48-55.

Mills, Watson E. "Childbearing in Ancient Times." Biblical Illustrator 13:1 (Fall 1986):54-56.

Minter, Steve. "Ten Timeless Words (Exodus 20:1-17)." Exegesis and Exposition 1:1 (Fall 1986):67-80.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, T. C. "The Meaning of the Noun HTN in the Old Testament." Vetus Testamentum 19 (1969):93-112.

Montet, Pierre. Eternal Egypt. Translated by Doreen Weightman. New York: New American Library, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Mowinckel, Sigmund. "The Name of the God of Moses." Hebrew Union College Annual 32 (1961):121-33.

Mowvley, Henry. "John 1:14-18 in the Light of Exodus 33:7-34:35." Expository Times 95:5 (February 1984):135-37.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Myers, John V. "What Was Brimstone?" Kronos 9:1 (Fall 1983):57-60.

Naville, Edouard. The Store-City of Pithom and the Route of the Exodus. London: Egypt Exploration Fund, 1885.

New Bible Dictionary. 1962. S.v. "Plagues of Egypt," by Kenneth A. Kitchen.

Nichol, Francis David, ed. The Seventh-Day Adventist Bible Commentary. 7 vols. Washington: Review and Herald Publishing Assoc., 1953-57.

Nicholson, E. W. "The Decalogue As the Direct Address of God." Vetus Testamentum 27 (October 1977):422-33.

Nowell, Irene. "Sabbath: Sign of the Covenant." The Bible Today 24:6 (November 1986):376-80.

Oosthuizen, M. J. "Some thoughts on the interpretation of Exodus 4:24-26." OTWSA 29(1986):1-30.

Patterson, Richard D. "Wonders in the Heavens and on the Earth: Apolcalyptic Imagery in the Old Testament." Journal of the Evangelical Theological Society 43:3 (September 2000):385-403.

Paul, Shalom. Studies in the Book of the Covenant in the Light of Cuneiform and Biblical Law. Leiden: Brill, 1970.

Pentecost, J. Dwight. A Faith That Endures: The Book of Hebrews Applied to the Real Issues of Life. Grand Rapids: Discovery House Publishers, 1992.

_____. "The Purpose of the Law." Bibliotheca Sacra 128:511 (July-September 1971):227-33.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perevolotsky, Aviram, and Israel Finkelstein. "The Southern Sinai Exodus Route in Ecological Perspective." Biblical Archaeology Review 11:4 (July-August 1985):26-41.

Petrie, Flinders. Egypt and Israel. New York: E. S. Gorham, 1911.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

Phillips, Anthony. Ancient Israel's Criminal Law. New York: Schocken, 1970.

_____ "A Fresh Look at the Sinai Pericope." Vetus Testamentum 34 (January 1984): 39-52; 34 (July 1984):282-94.

_____ The Laws of Slavery: Exodus 21:2-11." Journal for the Study of the Old Testament 30 (October 1984):51-66.

_____ "Some Aspects of Family Law in Pre-Exilic Israel." Vetus Testamentum 23 (1973):349-61.

Pollock, Algernon J. The Tabernacle's Typical Teaching. London: Pickering & Inglis, n.d.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Proffitt, T. D., III. "Moses and Anthropology: A New View of the Exodus." Journal of the Evangelical Theological Society 27:1 (March 1984):19-25.

Radday, Yehuda T. "The Spoils of Egypt." Annual of the Swedish Theological Institute 12 (1983):127-47.

Ramey, William D. "The Great Escape (Exodus 14)." Exegesis and Exposition 1:1 (Fall 1986):33-42.

Ramm, Bernard L. His Way Out. Glendale: Gospel Light Publications; Regal Books, 1974.

Reviv, Hanoch. "The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating." Zeitschrift fur die Alttestamentliche Wissenschaft 94:4 (1982):566-75.

Ridout, Samuel. Lectures on the Tabernacle. Bible Truth Library series. New York: Loizeaux Brothers Publishers, n.d.

Robinson, Bernard P. "Symbolism in Exod. 15:22-27 (Marah and Elim)." Revue Biblique 94:3 (July 1987):376-88.

_____. "Zipporah to the Rescue: A Contextual Study of Exodus IV 24-6." Vetus Testamentum 36:4 (October 1986):447-61.

Rodriguez, Angel Manuel. "Sanctuary Theology in the Book of Exodus." Andrews University Seminary Studies 24:2 (Summer 1986):127-45.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ross, Allen P. "When God Gives His People Bitter Water." Exegesis and Exposition 1:1 (Fall 1986):55-66.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951);81-118.

Ryrie, Charles C. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sarles, Ken L. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____ "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Sarna, Nahum M. Exodus. Philadelphia: Jewish Publication Society, 1991.

_____. "Exploring Exodus--The Oppression." Biblical Archaeologist 49:2 (June 1986):68-79.

Sasson, J. M. "Circumcision in the Ancient Near East." Journal of Biblical Literature 85 (1966):473-76.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica: Cornell University Press, 1991.

Sheriffs, Deryck. "Moving on with God: Key motifs in Exodus 13-20." Themelios 15:2 (January-February 1990):49-60.

Siker-Gieseler, Jeffrey. "The Theology of the Sabbath in the Old Testament: A Canonical Approach." Studia Biblica et Theologica 11:1 (April 1981):5-20.

Soltau, Henry W. The Tabernacle, the Priesthood and the Offerings. London: Morgan and Scott, n.d.

Speiser, E. A. "An Angelic Curse': Exodus 14:20." Journal of the American Oriental Society 80 (1960):198-200.

Spurgeon, Graham. "Is Abortion Murder?" In The Religious Case for Abortion, pp. 15-27. Edited by Hamilton Gregory. Asheville: Madison and Polk, 1983.

Steuer, Axel D. "The Freedom of God and Human Freedom." Scottish Journal of Theology 36:2:163-80.

Stiebing, William H., Jr. "Should the Exodus and the Israelite Settlement in Canaan Be Redated?" Biblical Archaeology Review 11:4 (July-August 1985):58-69.

Strange, James F. "The Jewish Calendar." Biblical Illustrator 13:1 (Fall 1986):28-32.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sring, Margit L. "The Horn-Motifs of the Bible and the Ancient Near East." Andrews University Seminary Studies 22:3 (Autumn 1984):327-40.

Tan, Paul Lee. Principles of Literal Interpretation of the Bible. By the Author, 1967.

Tolhurst, A. H. "Whatever Happened to the Ark?" Ministry, June 1984, pp. 13-15.

Unger, Merrill F. Archaeology and the Old Testament. Grand Rapids: Zondervan Publishing House, 1954.

_____ Biblical Demonology. 7th ed. Wheaton: Scripture Press, 1967.

_____ Demons in the World Today. Wheaton: Tyndale House Publishers, 1974.

_____ "The Significance of the Sabbath." Bibliotheca Sacra 123:489 (January-March 1966):53-59.

Unger's Bible Dictionary, 3rd ed. S.v. "Cherub," by Merrill F. Unger.

_____ S.v. "Metrology," by E. McChesney, revised by Merrill F. Unger.

van der Meulen, Henry E. Faber. "One or two veils in front of the holy of holies?" Theologia Evangelica 18:1 (March 1985):22-27.

Van Seters, John. The Hyksos. New Haven: Yale University Press, 1966.

Voss, Robert J. "Who Am I That I Should Go? Exodus 3:11 (Ex. 2:25--4:18)." Wisconsin Lutheran Quarterly 80:4 (Fall 1983):243-47.

Wagner, Maurice E. "How to Honor Your Parents When They've Hurt You." Psychology for Living 28:6 (June 1986):12-14.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

_____ "Palestinian Artifactual Evidence Supporting the Early Date of the Exodus." Bibliotheca Sacra 129:513 (January-March 1972):33-47.

_____ "Reflections from the Old Testament on Abortion." Journal of the Evangelical Theological Society 19:1 (Winter 1976):3-13.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Ward, William A. The Spirit of Ancient Egypt. Beirut: Khayats, 1965.

Watson, Thomas. The Ten Commandments. 1692. Reprint ed. Edinburgh: The Banner of Truth Trust, 1976.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Wenham, John W. The Goodness of God. Downers Grove: InterVarsity Press, 1974.

Westcott, Brooke Foss. The Epistle to the Hebrews. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Williams, Gary R. "The Purpose of Penology in the Mosaic Law and Today." Bibliotheca Sacra 133:529 (January-March 1976):42-55.

Wilson, Robert Dick. "Yahweh (Jehovah) and Exodus 6:3." In Classical Evangelical Essays in Old Testament Interpretation, pp. 29-40. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Wilson, Robert R. "The Hardening of Pharaoh's Heart." Catholic Biblical Quarterly 41:1 (1979):18-36.

Winter, Ralph D. "The Growth of Israel in Egypt (The Phenomenon of Exponential Growth)." Paper published by the Institute of International Studies, Pasadena, Ca., 14 April 1993.

Wolinski, Arelene. "Egyptian Masks: The Priest and His Role." Archaeology 40:1 (January-February 1987):22-29.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East." Biblical Archaeologist 7:4 (December 1944):65-77.

Wyatt, N. "The Significance of the Burning Bush." Vetus Testamentum 36:3 (July 1986):361-65.

Wyrick, Stephen Von. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3-12.

Youngblood, Ronald F. Exodus. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

_____ "A New Look at an Old Problem: The Date of the Exodus." Christianity Today 26:20 (December 17, 1982):58, 60.

Zuck, Roy B. "The Practice of Witchcraft in the Scriptures." Bibliotheca Sacra 128:512 (October-December 1971):352-60.

Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Pendahuluan Kitab)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Pendahuluan Kitab)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 31 (Pendahuluan Pasal)

INTRODUCTION TO EXODUS 31

In this chapter an account is given of the persons whom God had chosen, and qualified for the work of building the tabernacle, and all things relating to it, and for the direction and oversight thereof, Exo 31:1 and an enumeration is made of the several things that were to be wrought, some in one way, some in another, Exo 31:7 the law of the sabbath is repeated, and the violation of it made death, Exo 31:12 and the chapter is concluded with observing, that at the close of the above orders, two tables of stone, with the law written upon them by the finger of God, were given to Moses, Exo 31:18.