2 “Behold, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah.
3 I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship,
4 to devise skillful works, to work in gold, and in silver, and in bronze,
5 and in cutting of stones for setting, and in carving of wood, to work in all kinds of workmanship.
6 Behold, I myself have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of all who are wise-hearted I have put wisdom, that they may make all that I have commanded you:
7 the Tent of Meeting, the ark of the covenant, the mercy seat that is on it, all the furniture of the Tent,
8 the table and its vessels, the pure lamp stand with all its vessels, the altar of incense,
9 the altar of burnt offering with all its vessels, the basin and its base,
10 the finely worked garments—the holy garments for Aaron the priest, the garments of his sons to minister in the priest’s office—
11 the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded you they shall do.”
12 Yahweh spoke to Moses, saying,
13 “Speak also to the children of Israel, saying, ‘Most certainly you shall keep my Sabbaths; for it is a sign between me and you throughout your generations, that you may know that I am Yahweh who sanctifies you.
14 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 therein, that soul shall be cut off from among his people.
15 Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, holy to Yahweh. Whoever does any work on the Sabbath day shall surely be put to death.
16 Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.
17 It is a sign between me and the children of Israel forever; for in six days Yahweh made heaven and earth, and on the seventh day he rested, and was refreshed.’”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 31:15–17Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor of such operations; whence it is that we Celebrate a rest from our labors on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor of such operations; whence it is that we Celebrate a rest from our labors on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
Josephus, Antiquities of the Jews, Antiquities 1.1.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 31:2–6I HAVE CALLED BY NAME — to accomplish My work — BEZALEL. … חכמה WISDOM is what a person hears from others and learns (makes his own). תבונה UNDERSTANDING is understanding a matter by one’s own intelligence deducing it from the things one has already learned. דעת means holy inspiration. … AND IN THE HEARTS OF ALL THAT ARE WISE HEARTED [I HAVE GIVEN WISDOM] — and there are still other wise-hearted men among you (beside Bezalel and Oholiab) and all these in whom I have given wisdom shall make all that I have commanded thee.
I HAVE CALLED BY NAME — to accomplish My work — BEZALEL. … חכמה WISDOM is what a person hears from others and learns (makes his own). תבונה UNDERSTANDING is understanding a matter by one’s own intelligence deducing it from the things one has already learned. דעת means holy inspiration. … AND IN THE HEARTS OF ALL THAT ARE WISE HEARTED [I HAVE GIVEN WISDOM] — and there are still other wise-hearted men among you (beside Bezalel and Oholiab) and all these in whom I have given wisdom shall make all that I have commanded thee.
Rashi, Commentary on the Torah, on 31:2, 31:3 and 31:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 31:13–14BUT NEVERTHELESS MY SABBATHS SHALL YE KEEP — Even though you be anxious and alert to do the work promptly the Sabbath nevertheless you must not set aside on its account. … FOR IT IS A SIGN BETWEEN ME AND YOU — There is a mark of distinction in the relation that exists between us, viz., the fact that I have chosen you by letting you inherit for rest that day on which “I” rested. לדעת TO KNOW — (not, “for you to know”, but) for the nations of the world to know through it, כי אני ה' מקדשכם THAT I AM THE LORD THAT DOTH SANCTIFY YOU. … SHALL SURELY BE PUT TO DEATH by the judges if there are witnesses testifying to the desecration and if the warning required by law had been given to the culprit immediately before he committed the offence. ונכרתה SHALL BE CUT OFF [FROM AMONG HIS PEOPLE] by God, if no such warning had been given (Mekhilta).
BUT NEVERTHELESS MY SABBATHS SHALL YE KEEP — Even though you be anxious and alert to do the work promptly the Sabbath nevertheless you must not set aside on its account. … FOR IT IS A SIGN BETWEEN ME AND YOU — There is a mark of distinction in the relation that exists between us, viz., the fact that I have chosen you by letting you inherit for rest that day on which “I” rested. לדעת TO KNOW — (not, “for you to know”, but) for the nations of the world to know through it, כי אני ה' מקדשכם THAT I AM THE LORD THAT DOTH SANCTIFY YOU. … SHALL SURELY BE PUT TO DEATH by the judges if there are witnesses testifying to the desecration and if the warning required by law had been given to the culprit immediately before he committed the offence. ונכרתה SHALL BE CUT OFF [FROM AMONG HIS PEOPLE] by God, if no such warning had been given (Mekhilta).
Rashi, Commentary on the Torah, on 31:13 and 31:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 31:2–6To "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. … 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. … 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. … 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.
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. … 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. … 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. … 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.
John Calvin, Commentaries, on 31:2 and 31:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 31:1–6Moses 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. … 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. … 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. … 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. … Those whom God calls to any service he will either find, or make, fit for it.
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. … 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. … 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. … 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. … Those whom God calls to any service he will either find, or make, fit for it.
Matthew Henry, Commentary on the Whole Bible, on 31:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Exodus 31:13–17It 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. … 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. … 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. … 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.
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. … 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. … 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. … 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.
John Wesley, Explanatory Notes upon the Old Testament, on 31:13–17; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Exodus 31:3–6It 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. … his natural and acquired gifts were enlarged and invigorated for the important work. … 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.
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. … his natural and acquired gifts were enlarged and invigorated for the important work. … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 31:3–5 and 31:6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 31:12–17The 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. … 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. … 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.
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. … 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. … 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 and Delitzsch, Biblical Commentary on the Old Testament, on 31:12–17; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 31
Exodus 31:1–17, World English Bible
Exodus 31 in the Bible · Told in the Story: Chapter 10, A Tent for God, Chapter 12, The Tabernacle
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 31:15–17Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor of such operations; whence it is that we Celebrate a rest from our labors on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
Josephus, Antiquities of the Jews, Antiquities 1.1.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 31:2–6I HAVE CALLED BY NAME — to accomplish My work — BEZALEL. … חכמה WISDOM is what a person hears from others and learns (makes his own). תבונה UNDERSTANDING is understanding a matter by one’s own intelligence deducing it from the things one has already learned. דעת means holy inspiration. … AND IN THE HEARTS OF ALL THAT ARE WISE HEARTED [I HAVE GIVEN WISDOM] — and there are still other wise-hearted men among you (beside Bezalel and Oholiab) and all these in whom I have given wisdom shall make all that I have commanded thee.
Rashi, Commentary on the Torah, on 31:2, 31:3 and 31:6; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 31:13–14BUT NEVERTHELESS MY SABBATHS SHALL YE KEEP — Even though you be anxious and alert to do the work promptly the Sabbath nevertheless you must not set aside on its account. … FOR IT IS A SIGN BETWEEN ME AND YOU — There is a mark of distinction in the relation that exists between us, viz., the fact that I have chosen you by letting you inherit for rest that day on which “I” rested. לדעת TO KNOW — (not, “for you to know”, but) for the nations of the world to know through it, כי אני ה' מקדשכם THAT I AM THE LORD THAT DOTH SANCTIFY YOU. … SHALL SURELY BE PUT TO DEATH by the judges if there are witnesses testifying to the desecration and if the warning required by law had been given to the culprit immediately before he committed the offence. ונכרתה SHALL BE CUT OFF [FROM AMONG HIS PEOPLE] by God, if no such warning had been given (Mekhilta).
Rashi, Commentary on the Torah, on 31:13 and 31:14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 31:2–6To "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. … 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. … 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. … 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.
John Calvin, Commentaries, on 31:2 and 31:6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 31:1–6Moses 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. … 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. … 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. … 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. … Those whom God calls to any service he will either find, or make, fit for it.
Matthew Henry, Commentary on the Whole Bible, on 31:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Exodus 31:13–17It 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. … 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. … 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. … 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.
John Wesley, Explanatory Notes upon the Old Testament, on 31:13–17; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Exodus 31:3–6It 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. … his natural and acquired gifts were enlarged and invigorated for the important work. … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 31:3–5 and 31:6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 31:12–17The 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. … 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. … 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 and Delitzsch, Biblical Commentary on the Old Testament, on 31:12–17; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.