Exodus 31

The nomination of two skilled artificers, Bĕ ?ẓ ?al’çl and Oholiab, to construct, or take the chief part in constructing, the Tent of Meeting and its appurtenances, according to the instructions contained in chs. 25–30 (vv. 1–6), with an enumeration of the articles to be made (vv. 7–11); the observance of the sabbath inculcated, vv. 12–17; Moses receives from Jehovah the tables of stone, v. 18. The whole is from P (or P2[215]), including an excerpt from H (in vv. 13–14a), except v. 18b, which is from E. [215] Secondary strata of P (see p. xii top; pp. 328f., 378).

Exodus 31:1-6

1–6. The nomination of Bĕ ?ẓ ?al’çl and Oholiab.

Exodus 31:2

2. called by name] i.e. specially chosen: cf. Isaiah 45:3-4 (of Cyrus). Bĕ ?ẓ ?al’çl] i.e. ‘In the shadow (i.e. protection, Numbers 14:9 RVm.) of God’; cf. the Ass. name Ina-ṣ ?illi-Bel, ‘In the shadow of Bel’ (cited by Bä.). There are no sufficient grounds for identifying the Ḥ ?ur here with the Ḥ ?ur of Exo 17:10, Exodus 24:14. The whole series Ḥ ?ur, Uri, Bĕ ?ẓ ?al’çl occurs again in 1 Chronicles 2:19 f., in the ‘family’ of Caleb, one of the three leading clans of Judah; but the relation of the two series of names to each other is uncertain: 1 Samuel 30:14 appears to shew that even in David’s time the Caleb-clan was not yet actually part of Judah (comp. the writer’s Genesis, p. 327; and DB., EB., s.v. Caleb). In v. 6 Oholiab is associated with Bĕ ?ẓ ?al’çl; but Bĕ ?ẓ ?al’çl is evidently regarded as the constructor in chief: he always takes the first place (Exodus 36:1-2; cf. Exodus 38:22 f.), and is often mentioned alone (Exodus 37:1, and implicitly in vv. 10, 17, 25, &c.).

Exodus 31:3

3. the spirit of God] Regarded in the OT. as the source of any exceptional power or activity of man, as well as of supernatural spiritual gifts: see e.g. (in different connexions) Genesis 41:38, Numbers 11:17, Deuteronomy 34:9 (of administrative capacity), Judges 3:10, 1 Samuel 11:6; 1 Samuel 16:13, Micah 3:8, Isaiah 11:2; Isaiah 42:1; Isaiah 61:1; and cf. the writer’s Genesis, p. 4; DB. ii. 403a: here, of exceptional artistic capacity. in] i.e. displaying itself in. wisdom] of artistic skill, as v. 6, Exodus 28:3.

Exodus 31:4-5

4, 5. in gold, and in silver, and in bronze, &c.] such as would be needed for carrying out the preceding body of directions (Exodus 25:10 ff.; Exodus 26:15 ff.; Exodus 28:9-11; Exodus 28:21, &c.).

Exodus 31:5

5. for setting] See Exodus 25:7, Exodus 28:17; Exodus 28:20.

Exodus 31:6

6. Oholiab to be Bĕ ?ẓ ?al’ηl’s associate. The name ‘Oholiab’ is peculiar, and perhaps not genuinely Hebrew (Gray, Heb. Pr. Names, p. 246): it means apparently The father (God) is my tent; cf. Phoen. ΰδμαςμ, ΰδμξμκ, Baal, or the King, is a tent; Sabaean ΰδμςϊϊψ, ΰδμΰμ, ‘Athtar is a tent, God is a tent; and the Edomitish Oholibamah (‘My tent is the high place’?), Genesis 36:2; Genesis 36:41. and in the hearts, &c.] i.e. those who are already wise-hearted, i.e. (cf. on Exodus 28:3) possess artistic aptitudes, are to be further endowed by God with wisdom, i.e. with the requisite skill to assist Bĕ ?ẓ ?al’ηl and Oholiab in their work.

Exodus 31:7-11

7–11. Enumeration of the articles to be made (see chs. 25–28, 30).

Exodus 31:8

8. the table] i.e. the table of the Presence-bread, Exodus 25:23-30. the pure candlestick] i.e. made of pure gold (Exodus 25:31): so Exodus 39:37, Leviticus 24:4.

Exodus 31:10

10. the garments of plaited (?) work] in the Heb. a peculiar expression, of most uncertain meaning, not found before, but recurring (with the addition, ‘for ministering in the holy place’) in Exodus 35:19, Exodus 39:1; Exodus 39:41†. No root ωψγ occurs in Heb.: in post-Bibl. Hebrew and Aramaic (see NHWB. iii. 587b) derivatives mean a plaited basket, a sieve, a grating before an oven; Onk. also uses sβrβdβ for a grating in Exodus 27:4, and for a hanging in Exodus 27:9, &c.: hence, if the word is correctly handed down,—and it occurs four times,—it can, with our present knowledge, be only explained to mean something of the nature of plaited work. The reference is evidently to the artistically woven garments of the priests (ch. 28). The ‘and’ before ‘the holy garments’ is better omitted, as in Exodus 35:19, and (in the Heb.) Exodus 39:41 : the garments in question were the ‘holy’ ones. LXX. (στολαὶλειτουργικαί), Pesh.

Targ. render garments of ministry (cf. RVm.); either treating ωψγ, very improbably, as though it were the same as ωψϊ, or finding ωψϊ four times in their MSS. for ωψγ,—a not less improbable alternative. ‘Finely wrought’ (RV.) yields an excellent sense; but unfortunately has no philological justification.

Exodus 31:11

11. sweet spices] fragrant powders: see on Exodus 30:34. 12–17 (cf. Exodus 35:2-3). The observance of the sabbath inculcated. The section has in vv. 13, 14a (see the notes) strong affinities with the ‘Law of Holiness,’ or H (the older laws embedded in P, in Leviticus 17-26); and there is little doubt that some of H’s injunctions on the observance of the sabbath have here been excerpted by P or P2[216] and emphasized by him with the addition of vv. 14b–17: the whole thus forming a law inculcating the observance of the sabbath at a time when the execution of urgent sacred work might be taken as an excuse for disregarding it. The parts excerpted from H have also (like those in Leviticus 17-26 : see LOT. pp. 45 f., 138–141; ed. 6–8, pp. 49 f., 145–148) remarkable affinities with Ezekiel. [216] Secondary strata of P (see p. xii top; pp. 328f., 378).

Exodus 31:13

13. Speak thou also] And thou (emph.), speak thou (Exodus 27:20). Verily] cf. on Exodus 12:15 (‘surely’). ye shall keep my Sabbaths] the sabbaths sacred to me. Note exactly the same words in H, Leviticus 19:3; Leviticus 19:30; Leviticus 26:2 : ‘my sabbaths,’ also, often in Ezek. (Ezekiel 20:12-13; Ezekiel 20:16; Ezekiel 20:20-21; Ezekiel 20:24, Ezekiel 22:8; Ezekiel 22:26, Ezekiel 23:38, Ezekiel 44:24); only besides in Isaiah 56:4†. a sign, &c.] The sabbath, as a day observed weekly in honour of Jehovah, and kept sacred to Him, is a constantly recurring memorial of Israel’s dedication to Him, and of the covenant-relation subsisting between them. Comp. Ezekiel 20:12 (cited below). throughout your generations] See on Exodus 12:14. So v. 16. that men may know (Heb. simply to know: so Psalms 67:2 Heb.) &c.] that all the world may recognize, by means of the sabbath, that it is Jehovah who ‘sanctifies’ Israel, or provides it with the means of becoming a holy people. ‘I am Jehovah which sanctify [better, ‘which sancti fieth’] you (him, them)’ is one of the dominant thoughts of H (Leviticus 20:8; Leviticus 21:15 (cf. v. 8), Leviticus 21:23, Leviticus 22:9; Leviticus 22:16; Leviticus 22:32). Comp. Ezekiel 20:12 ‘I gave them my Sabbaths, to be a sign between me and them, that men might know [Heb. to know] that I am Jehovah, which sanctifieth them’ (similarly v. 20); also, for the last clause, Ezekiel 37:12.

Exodus 31:14

14. holy] cf. Exodus 16:23 (P), Exodus 20:8 (E), Isaiah 58:13, Ezekiel 20:20, &c. profaneth] To ‘profane’ is characteristic—like its opposite, to ‘sanctify’—of H, Leviticus 18:21; Leviticus 19:8; Leviticus 19:12; Leviticus 19:29; Leviticus 20:3; Leviticus 21:4; Leviticus 21:6; Leviticus 21:9 (twice), Leviticus 21:12; Leviticus 21:15; Leviticus 21:23, Leviticus 22:2; Leviticus 22:9; Leviticus 22:15; Leviticus 22:32, and Ezek. (about 30 times,—6 times, as here, of the sabbath, viz. Ezekiel 20:13; Ezekiel 20:16; Ezekiel 20:21; Ezekiel 20:24, Ezekiel 22:8, Ezekiel 23:38 : so Isaiah 56:2, Nehemiah 13:18). In P only once (Numbers 18:32). shall surely be put to death] cf., in the Book of the Covenant, Exodus 21:12; Exodus 21:14-17, Exodus 22:19; and in H, for various moral and religious offences, Leviticus 20:2; Leviticus 20:9-13; Leviticus 20:15-16; Leviticus 20:27; Leviticus 24:16-17 (for murder). In Numbers 15:32-36 (P) this penalty for sabbath-breaking is said to have been inflicted. that soul, &c.] See on Exodus 12:15, and Exodus 30:33.

Exodus 31:15

15. How the sabbath is to be observed, viz. by cessation from work. Cf. Exodus 20:9 f. a sabbath of entire rest] So Exodus 35:2, Leviticus 23:3 al.: see on Exodus 16:23.

Exodus 31:16-17

16, 17. The main thoughts of vv. 13–15 repeated, and emphasized, in P’s manner: cf. on Exodus 6:27.

Exodus 31:17-18

17. for … earth] verbatim as Exodus 20:11. rested] desisted (from work), or kept sabbath: see on Exodus 20:8. was refreshed] lit. took breath,—a strong anthropomorphism: elsewhere used only of men, Exodus 23:12, 2 Samuel 16:14†. 18a. communing] speaking. See on Exodus 25:22. tables of the testimony] i.e. of the Decalogue (see on Exodus 25:16). So Exodus 32:15; Exodus 34:29 †. 18b. tables of stone] as Exodus 24:12 (E), where see the note. E’s narrative in Exodus 24:12-15 a must have been followed by a statement that Moses, after remaining some time on the mountain (Exodus 32:1), received from God the tables of stone, of which these and the following words are the close. The intermediate part has been replaced by the narrative of P (Exodus 24:15 b–32:18a). written with the finger of God] hence Deuteronomy 9:10. The practice of inscribing laws on tables of metal or stone was very general in antiquity: Rome, Athens, Crete, Carthage, Palmyra, Babylonia, all supply examples; it would be no cause for surprise, if the original of some of the laws contained in the ‘Book of the Covenant’ were to be brought to light by excavation in Palestine. That the tables on which the Decalogue was written are said to have been inscribed by ‘the finger of God’ (cf. Exodus 34:1) is an expression (Di.) of the sanctity and venerable antiquity attributed to them.