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Bezalel and Oholiab

31

The L ord spoke to Moses: 2See, I have called by name Bezalel son of Uri son of Hur, of the tribe of Judah: 3and I have filled him with divine spirit, with ability, intelligence, and knowledge in every kind of craft, 4to devise artistic designs, to work in gold, silver, and bronze, 5in cutting stones for setting, and in carving wood, in every kind of craft. 6Moreover, I have appointed with him Oholiab son of Ahisamach, of the tribe of Dan; and I have given skill to all the skillful, so that they may make all that I have commanded you: 7the tent of meeting, and the ark of the covenant, and the mercy seat that is on it, and all the furnishings of the tent, 8the table and its utensils, and the pure lampstand with all its utensils, and the altar of incense, 9and the altar of burnt offering with all its utensils, and the basin with its stand, 10and the finely worked vestments, the holy vestments for the priest Aaron and the vestments of his sons, for their service as priests, 11and the anointing oil and the fragrant incense for the holy place. They shall do just as I have commanded you.

The Sabbath Law

12 The L ord said to Moses: 13You yourself are to speak to the Israelites: “You shall keep my sabbaths, for this is a sign between me and you throughout your generations, given in order that you may know that I, the L ord, sanctify you. 14You shall keep the sabbath, because it is holy for you; everyone who profanes it shall be put to death; whoever does any work on it shall be cut off from among the people. 15Six days shall work be done, but the seventh day is a sabbath of solemn rest, holy to the L ord; whoever does any work on the sabbath day shall be put to death. 16Therefore the Israelites shall keep the sabbath, observing the sabbath throughout their generations, as a perpetual covenant. 17It is a sign forever between me and the people of Israel that in six days the L ord made heaven and earth, and on the seventh day he rested, and was refreshed.”

The Two Tablets of the Covenant

18 When God finished speaking with Moses on Mount Sinai, he gave him the two tablets of the covenant, tablets of stone, written with the finger of God.


34. Take unto thee sweet spices. This oblation might have been noticed with the others, yet, since it merely describes the composition of the incense, which is connected with the altar of incense, and in fact is but an appendage to it, I have seen no reason why I should separate them. Let the curious subtilely discuss, if they please, the ingredients themselves; it is enough for me that they were chosen at God’s will to make a very sweet smell. For I know not whether it is likely, as some suppose, that galbanum 154154     “Not of strong and evil savor, as R. Salomom, for then it had been unfit to make a perfume of.” — Tostatus in Willet. “Dioscor. asserit galbanum esse gravis odoris, et Plinius ait galbanum foetere et castorem olere; quod forte intelligit de partibus galbani magis terrestribus — ideoque noster interpres addit τὸ bonis odoris;” (i.e., V., after LXX. Χαλβάνην ἡδυσμῦ·) Corn. a Lapide, in loco. is of a strong and disagreeable savor, and, since they only offer this conjecture in an unknown matter, they deserve little credit. My conviction is that it was sweet, which the words of Moses himself a little further on confirm, where he denounces the penalty of death upon those who should use such perfume for their private gratification; for this prohibition would have been absurd, unless its odor had been very agreeable. Besides, the analogy between the sign and the thing signified would not have held good, unless its sweet savor had testified that God is greatly pleased with the prayers of His people. Moreover, in order that the sacred symbol might be the more reverenced, it was not allowable to transfer this mixture to private use; for since men are rude and earthly-minded, there is nothing they are more prone to than to mix up heavenly things with those of earth. Therefore, to elevate their minds the more, it was necessary that the incense, in which there was a special holiness due to God alone, should be set apart from common use.


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