Beseleel and Ooliab are appointed by the Lord to make the tabernacle, and the things belonging thereto. The observation of the sabbath day is again commanded. And the Lord delivereth to Moses two tables written with the finger of God.
Beseleel and Ooliab are deputed by our Lord to make the Tabernacle, and the things belonging thereto. 12. The obseruation of the sabbath day is againe commanded. 18 And our Lord deliuereth to Moyses tvvo tables vvritten with the singer of God.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Behold, I have called by name Beseleel the son of Uri, the son of Hur, of the tribe of Juda,Ecco ch'io ho chiamato pel suo nome Beseleel, figliuolo di Uri, figliuolo di Hur della tribù di Giuda,Behold, I haue called by name Beseleel the sonne of Vri the sonne of Hur of the tribe of Iuda,Ecce, vocavi ex nomine Beseleel filium Uri filii Hur de tribu Juda, 3And I have filled him with the spirit of God, with wisdom and understanding, and knowledge in all manner of work,E lo ho ripieno dello spirito di Dio, di sapienza, e d'intelligenza, e di scienza per ogni maniera di lavori,and I haue replenished him with the spirit of God, with wisdome, & vnderstanding, and knowledge in al worke,et implevi spiritu Dei, sapientia, et intelligentia et scientia in omni opere, 4To devise whatsoever may be artificially made of gold, and silver, and brass,Per inventare tutto quel che può farsi per arte coll'oro, e coll'argento, e col rame,to deuise whatsoeuer may be artificially made of gold, and siluer, and brasse,ad excogitandum quidquid fabrefieri potest ex auro, et argento, et ære, 5Of marble, and precious stones, and variety of wood.E col marmo, e colle gemme, e co' diversi legnami.of marble, and precious stones, and diuersitie of wood.marmore, et gemmis, et diversitate lignorum. 6And I have given him for his companion Ooliab, the son of Achisamech, of the tribe of Dan. And I have put wisdom in the heart of every skilful man, that they may make all things which I have commanded thee,E hogli dato per compagno Ooliab, figliuolo di Achisamech della tribù di Dan. E ho posto nel cuore di tutti gli (altri) artefici la sapienza, perché eseguiscano tutte le cose, che io ti ho ordinate.And I haue geuen him for his felow Ooliab the sonne of Achisamech of the tribe of Dan. And in the hart of euerie skilful man haue I put wisdome: that they may make al things which I haue commanded thee,Dedique ei socium Ooliab filium Achisamech de tribu Dan. Et in corde omnis eruditi posui sapientiam: ut faciant cuncta quæ præcepi tibi, 7The tabernacle of the covenant, and the ark of the testimony, and the propitiatory, that is over it, and all the vessels of the tabernacle,Il tabernacolo dell'alleanza, e l'arca del testimonio, e il propiziatorio, che le sta sopra, e tutte le parti del tabernacolo.the tabernacle of couenant, and the arke of testimonie, and the propitiatorie, that is ouer it, and al the vessel of the tabernacle,tabernaculum fœderis, et arcam testimonii, et propitiatorium, quod super eam est, et cuncta vasa tabernaculi, 8And the table and the vessels thereof, the most pure candlestick with the vessels thereof, and the altars of incense,E la mensa co' suoi vasi, e il candeliere mondissimo con quello che ad esso appartiene, e l'altare de' timiami,and the table and the vessel therof, the candlesticke most pure with the vessel therof, and the Altares of incense,mensamque et vasa ejus, candelabrum purissimum cum vasis suis, et altaris thymiamatis, 9And of holocaust, and all their vessels, the laver with its foot,E quello degli olocausti, e tutti i loro strumenti, e la conca colla sua base,and of holocauste, and al their vessel, the lauer with his foote,et holocausti, et omnia vasa eorum, labrum cum basi sua, 10The holy vestments in the ministry for Aaron the priest, and for his sons, that they may execute their office, about the sacred things:Le vestimenta sante, che serviranno per Aronne sacerdote, e pe' suoi figliuoli, quando eserciteranno le loro sacre funzioni,the holie vestments in the ministerie for Aaron the priest, and for his sonnes, that they may execute their office, about the sacred things:vestes sanctas in ministerio Aaron sacerdoti, et filiis ejus, ut fungantur officio suo in sacris:
11The oil of unction, and the incense of spices in the sanctuary, all things which I have commanded thee, shall they make.L'olio della unzione, e i profumi aromatici pel santuario; ei faranno tutto quello che io ho a te comandato.the oile of vnction, and the incense of spices in the Sanctuarie, al thinges which I haue commanded thee, shal they make.oleum unctionis, et thymiama aromatum in sanctuario, omnia quæ præcepi tibi, facient. 12And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Et locutus est Dominus ad Moysen, dicens: 13Speak to the children of Israel, and thou shalt say to them: See that you keep my sabbath; because it is a sign between me and you in your generations that you may know that I am the Lord, who sanctify you.Parla a' figliuoli d'Israele, e dirai loro: Badate di custodire il mio sabato; perché egli è un segno stabilito tra me e voi, e tutte le vostre generazioni, affinché riconosciate, come io sono il Signore, che vi santifico.Speake to the children of Israel, and thou shalt say to them: See that you keepe my sabbath: because it is a signe betwen me and you in your generations: that you may know that I am the Lord, which sanctifie you.Loquere filiis Israël, et dices ad eos: Videte ut sabbatum meum custodiatis: quia signum est inter me et vos in generationibus vestris: ut sciatis quia ego Dominus, qui sanctifico vos. 14keep you my sabbath: for it is holy unto you: he that shall profane it, shall be put to death: he that shall do any work in it, his soul shall perish out of the midst of his people.Custodite il mio sabato; perocché è per voi sacrosanto: chiunque lo violerà, sarà punito di morte: chi in tal giorno lavorerà, perirà di mezzo al suo popolo.Keepe you my sabbath: for it is holie vnto you: he that shal pollute it, dying shal die: he that shal doe worke in it, his soule shal perish out of the middes of his people.Custodite sabbatum meum, sanctum est enim vobis: qui polluerit illud, morte morietur; qui fecerit in eo opus, peribit anima illius de medio populi sui. 15Six days shall you do work: in the seventh day is the sabbath, the rest holy to the Lord. Every one that shall do any work on this day, shall die.Per sei giorni lavorerete: il settimo giorno è il sabato, requie consacrata al Signore: chiunque in tal dì lavorerà, sarà punito di morte.Six dayes shal you doe worke: in the seuenth day is the sabbath, the holie rest to the Lord. Euerie one that shal doe any worke in this day, shal die.Sex diebus facietis opus: in die septimo sabbatum est, requies sancta Domino; omnis qui fecerit opus in hac die, morietur.
16Let the children of Israel keep the sabbath, and celebrate it in their generations.Custodiscano i figliuoli d'Israele il sabato, e lo celebrino per tutte le loro generazioni. Patto sempiterno egli è.Let the children of Israel keepe the Sabbath, and celebrate it in their generations. It is an euerlasting couenantCustodiant filii Israël sabbatum, et celebrent illud in generationibus suis. Pactum est sempiternum 17It is an everlasting covenant, and a perpetual sign between me and the children of Israel. For in six days the Lord made heaven and earth, and in the seventh he ceased from work.Tra me e i figliuoli d'Israele, è segno perpetuo: imperocché ne' sei giorni il Signore fece il cielo e la terra, e nel settimo riposò dall'opere.betwen me and the children of Israel, and a signe perpetual. for in six dayes the Lord made heauen and earth, and in the seuenth he ceased from worke.inter me et filios Israël, signumque perpetuum; sex enim diebus fecit Dominus cælum et terram, et in septimo ab opere cessavit. 18And the Lord, when he had ended these words in Mount Sinai, gave to Moses two stone tables of testimony, written with the finger of God.E finiti questi ragionamenti nel monte Sinai, il Signore diede a Mosè due tavole di pietra contenenti la legge scritte dal dito di Dio.And our Lord, when he had ended such speaches in mount Sinai, gaue vnto Moyses two stone tables of testimonie, written with the finger of God.Deditque Dominus Moysi, completis hujuscemodi sermonibus in monte Sinai, duas tabulas testimonii lapideas, scriptas digito Dei.
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By name. I have fixed upon and taken into my service, as Isaias 43:1.
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Brass. Septuagint add, "and violet, and purple, and scarlet spun, and byssus twisted."
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Calmet
Vessels. Tables, curtains, etc. (Calmet)
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Kennicott
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 line 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, Exodus 39:37.
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Menochius
Sabbath. Let not the workmen do any thing for the tabernacle on that day. (Menochius)
Haydock
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)
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Testimony, to inform men of their duty.
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Not by Movses, but by an Angel, at Gods appointment. Gal. 3. v. 19.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.27
… As to Moses, and the wonderful works wrought by the Spirit in his days, thou hast heard often: This Spirit Job also had, that most enduring man, and all the saints, though we repeat not all their names. He also was sent forth when the Tabernacle was in making, and filled with wisdom the wise-hearted men who were with Bezaleel
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 22
O Timothy! O Priest! O Expositor! O Doctor! if the divine gift hath qualified thee by wit, by skill, by learning, be thou a Bazaleel of the spiritual tabernacle,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.43
… he paid visits, sent messages, gave interviews, instructed, reproved, rebuked, threatened, reproached, undertook the defence of nations, cities and individuals, devising every kind of succour, and procuring from every source specifics for disease: a second Bezaleel, an architect of the Divine tabernacle,
St Jerome † AD 420 The Letters of St. Jerome 60.12
In Quintus Fabius antiquity admired a nobleman and the author of a history of Rome, yet his paintings gained him more renown than his writings. Our own Bezaleel
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Origen † AD 254 Letter of Origen to Gregory 2
… for it was from their sojourn in Egypt that the children of Israel derived the great advantage of being supplied with such a quantity of precious materials for the use of the service of God. Out of the Egyptian raiment probably were made all those requisites named in Scripture in embroidered work; the embroiderers working with the wisdom of God,
St Basil the Great † AD 379 De Spiritu Sancto 19
… From what other source could they be derived? Again He is called royal, Spirit of truth, and Spirit of wisdom. “The Spirit of God,” it is said “hath made me,” and God filled Bezaleel with “the divine Spirit of wisdom and understanding and knowledge.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
XIII. This was proclaimed by the Prophets in such passages as the following:—The Spirit of the Lord is upon me; and, There shall rest upon Him Seven Spirits; and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel,
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.3
3. To return to what I said of your not accepting everything in the Old Testament. You do not admit carnal circumcision, though that is what is written; nor resting from all occupation on the Sabbath, though that is enjoined;
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St Barnabas † AD 61 The Epistle of Barnabas 4
… For the Scripture saith, “And Moses was fasting in the mount forty days and forty nights, and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;”
St Barnabas † AD 61 The Epistle of Barnabas 14
… He did give it; but they were not worthy to receive it, on account of their sins. For the prophet declares, “And Moses was fasting forty days and forty nights on Mount Sinai, that he might receive the testament of the Lord for the people.” And he received from the Lord
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 6
And although the heavenly Scripture often turns the divine appearance into a human form,—as when it says, “The eyes of the Lord are over the righteous;” or when it says, “The Lord God smelled the smell of a good savour;” or when there are given to Moses the tables “written with the finger of God;”
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 28
… Who is not touched by this congruity, and at the same time diversity? For as fifty days are reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb, to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.22
… Every man who lies in that dire moral condition has it said to him, “He cometh to the tomb.” “It was a cave, and a stone had been laid upon it.” Dead under that stone, guilty under the law. For you know that the law, which was given to the Jews, was inscribed on stone.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.7
7. “For I shall see Thy heavens, the works of Thy fingers” ( ver. 3 ). We read that the law was written with the finger of God, and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost.
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Verse 2. I have called by name Beseleel, that is to say, I God have chosen and designated Beseleel by name before all others, that he himself should fabricate the tabernacle and all its furnishings; by catachresis the word "called" is put for "designated": for those who are designated by men to magistracies or prefectures are wont to be called to that station by name; whence the Spanish call them criados. Beseleel the son of Uri, son of Hur. Hur here is the grandfather of Beseleel, and appears to be that one of whom in chapter XVII, verse 14, and chapter XXIV, verse 14. For he was one of the elders of Israel, and next in dignity to Aaron the brother of Moses, and therefore in him Moses establishes the genealogy of Beseleel, as if he himself from his grandfather Hur, of whom he had made mention above, were sufficiently known; and it could easily have come to pass that Beseleel, though advanced in years, lived at the same time with his grandfather Hur, for example, if we grant that Beseleel was sixty years old; but Hur was one hundred, or one hundred and ten. Abulensis denies this, and thinks that Beseleel at this time was ninety-two years old. But who would believe that one so old was chosen for so great and so laborious a work? Furthermore, this Hur was the son of Caleb (not that famous explorer who alone with Joshua resisted the murmurers, as R. Solomon wishes; for he at this time had not reached the age of 40, as is evident from Joshua XIV, 10), but of another much older, namely the son of Esron, son of Phares, son of the patriarch Judah. See I Paralipomenon II, verses 6, 9, 19. Symbolically Strabo, or the Ordinary Gloss: "In the construction," it says, "of the tabernacle the mystery of the Trinity is shown, as in the baptism and transfiguration of Christ. For in baptism the voice of the Father sounded, and the Son was baptized, and in the form of a dove the Holy Spirit appeared. In like manner here Ooliab, which is interpreted as my protection is the Father, signifies the person of the Father. Beseleel, which is the same as in the shadow of God, signifies the Holy Spirit, of whom it is said: The power of the Most High, that is, the Holy Spirit shall overshadow thee. But the command, that is, the word by which the tabernacle was commanded to be made, is the Son, through whom the Father in the power of the Holy Spirit works all things." For the holy Trinity both this material tabernacle and its antitype the Church, and holy souls, builds and forms for itself as a temple. Tropologically, "Hur" in Hebrew signifies brightness and white light, such as faith. "Uri" signifies fire, such as charity. "Beseleel" signifies in the shadow of God, such as hope: for this rests securely in the aid of God, as in a shadow. Now these three, namely faith, hope, and charity, build the tabernacle, that is, the house of the soul, so that it may be a temple of God.
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Verse 3. And I have filled him with the spirit of God, namely my spirit. For God speaks in the Hebrew manner, of himself as of some third person. A similar change of person is in the last verse and Genesis XIX, 25, and Numbers XII, verses 6 and 8, and Amos IV, 11, and elsewhere. Moreover the spirit of God is what follows, namely wisdom, understanding and knowledge in every work of craftsmanship, given and inspired by God. For it is an apposition: "With the spirit of God (which is) wisdom, understanding and knowledge in every work." See what is said in chapter XXVIII, verse 3.
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Verse 6. And I have given him a companion Ooliab the son of Achisamech. "Ooliab" in Hebrew is the same as my tabernacle, or my protection is the Father, namely the heavenly one; "Achisamech" is the same as joining brothers. He therefore signifies the Apostles and apostolic men, who through hope in God, and God's aid and protection, which Ooliab signifies, and through mutual and fraternal aid, which Achisamech signifies, built the Church, which is the tabernacle of God. And namely, says the Gloss: "Beseleel and Ooliab are Peter and Paul, who two after Christ built the Church of the Jews and Gentiles. For Beseleel, who is interpreted as the shadow of God, signifies Peter: for at the touch of his shadow by divine power the sick were healed, Acts V. Ooliab, who is interpreted as my protection or dwelling place is the Father, is Paul, who dwelt in mind in God the Father of all; whence he himself says Philippians III: 'Our conversation is in heaven.'" And in the heart of every wise man I have put wisdom to make all things which I have commanded thee, that is to say, I have given to skilled craftsmen, lesser and inferior, also their industry and skill, so that they themselves might help Beseleel and Ooliab in the work of the tabernacle. Learn from this that all arts, even mechanical ones, are gifts of God, at least natural ones, and that man ought not to glory in them as his own, and in his own industry invented or acquired, but they are to be ascribed to God, to be sought from him, and to be expended in his service. Thus Rupertus in chapter XXXV of Exodus at the end.
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Verse 13. See that you keep my sabbath: for it is a sign between me and you. Abulensis and Lipomanus think that the mention of the sabbath is inserted here for this reason, namely lest the Hebrews should think it permissible for them to fabricate the tabernacle on the sabbath day. But this reasoning is too narrow, and Scripture gives no indication of it. I say therefore that God here repeats the precept of the sabbath alone, and sanctions it anew with the added penalty of death, both because this ceremonial law of the sabbath was the principal one, recurring every week; and because the sabbath was the most public and solemn worship of God, whence he adds: "For it is a sign between me and you," that is to say, Because the sabbath is a sign that you are my people, and I am your God, inasmuch as in honour of whom, and on account of obedience to whom, you observe the seventh day, namely the sabbath, with sacred rest, as it were testifying that I am the creator of all things which were made in six days, and that I rested on this seventh day from all my work, and therefore you ought to strive that on that day your mind may rest in God through prayer and other pious exercises, here through grace, and in the future through glory. That you may know that I am the Lord, who sanctify you, that is to say, who apply you to my worship, and in a manner speak and consecrate you through this my festival of the sabbath, so that in it you may worship me holily.
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Verse 14. For it is holy to you, that is to say, The sabbath is to you a solemn feast, dedicated to the holy worship of God. See Deuteronomy V, 12. Whosoever shall do any work therein, the soul (that is, the life) of that person shall perish from among his people, that is to say, Whoever violates the rest of the sabbath by working shall be punished with death by sentence of the judge, if the crime, namely the violation of the sabbath, be proved; if it be not proved, then that man shall be punished in other ways by God avenging, either through men as if by chance, but God intending and directing this chance, as I said at chapter XXI, 13, or through other creatures of God administering death, and, which is the greatest thing, shall perish eternally in hell, as guilty of the greatest crime.
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Verse 15. The sabbath is a rest, etc. The Hebrew is, sabbaton is sabbat. The Hebrews by sabbaton, that is, sabbatulum, understand a small addition to the sabbath; because they themselves do not know precisely the moment at which the sabbath begins, in order to satisfy them, they begin it one hour earlier, and end it one hour later, and they think this time is called sabbaton, that is, sabbatulum. But this is an excessively strict and anxious religion. Therefore our Interpreter has translated and punctuated it excellently, whom others generally follow.
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Verse 17. It is an everlasting covenant between me and the children of Israel. He calls the sabbath a covenant, that is, a condition of the covenant. The Septuagint translates, an eternal testament or covenant is in me and the children of Israel, so that namely the children of Israel in me, that is, in God, and in the vision and enjoyment of God, through the eternal rest which I promised them, may rest, says St. Augustine, Questions CXXXIX. But this sense does not correspond to the Hebrew, in which there is not in, but between; and thus the preposition in, which the Septuagint have, is to be explained by between. On the seventh day he rested from work. In Hebrew yinnaphesh, that is, he breathed from labour, and breathing rested. Scripture speaks of God anthropopathically.
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Vers. 18. And the Lord gave unto Moses, etc. Two tables of testimony (that is, of the Decalogue or law, which is a testimony of the divine will, namely what God wishes to be done by us) of stone written with the finger of God, with His finger, that is by Himself, not by man or angel; it is an enallage, concerning which I have spoken at vers. 3. Note that He gave, not as if God had not given the Decalogue before: for He inscribed this law upon all with nature, as St. Irenaeus teaches, lib. IV, cap. XXX; Cyril, lib. I in John I, cap. 1; St. Jerome in cap. XXIV of Isaiah; Ambrose, On Flight from the World, cap. III. But He gave it anew written upon tables of stone, and this to turn away oblivion, which was creeping in from the neglect and carelessness of men; and to sharpen minds by this sign toward firm and strict observance of the law; and therefore He inscribed it not on paper, but on stone. Moreover, it is permissible to conjecture that this stone was precious, inasmuch as it was so new and formed and destined for this divine writing. The Hebrews hold it to have been sapphire, as testified by Lyran in Exodus XXIV, 12. Where the same testifies concerning these same things, and Abulensis rightly refutes those saying that Moses, having broken these sapphire tables on account of the sin of the people, collected their fragments, and thereby enriched himself. That these tables were also of sapphire is expressly taught by Suidas in the word Moses, St. Epiphanius, lib. On the Twelve Gems, Anastasius of Nicaea, Quaest. XXXVIII in Holy Scripture, and Nilus the Metropolitan, On the Theory of Stones. It favors this, that God appearing to give the law to Moses appeared with a sapphire footstool in cap. XXIV, vers. 10. See what I have noted concerning sapphire there, and Apocal. XXI, 21. But truly in this matter nothing certain can be established, since Scripture does not express the kind of stone. Moreover, what the Chaldean and the Rabbis hand down, that the sapphire of the tables of the law was cut out from the sapphire throne of God, Exodus XXIV, 12, is a gross fable of theirs. Mystically, these tables signified the tables of the heart, upon which the commandments of God are to be written, I Corinthians III, 3 and following. Isidore, Abulensis, Hugh, Lipomanus, the Hebrews, and others note throughout, that in the first table were written the precepts which regard God and the love and worship of God, which the Hebrews number as four; for they divide the first precept into two, namely: Worship one God, and, Thou shalt not make a graven image or idol. But Catholics join these two into one, and number only three precepts of the first table, concerning which Deuteronomy V. In the second table, however, were written the precepts which regard the neighbor and the love of the neighbor, which the Hebrews number as six: for they join the last two precepts concerning the coveting of another's wife and another's property into one; but Catholics more rightly divide them, and consequently number seven precepts of the second table. The compendium therefore of both tables and of the whole law is: "Thou shalt love God, and thou shalt love thy neighbor," as Christ teaches.
Machine translation from the Latin, not reviewed.
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v. 1 « Locutusque est Dominus ad Moysen, dicens » :
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v. 9 « Ecce, vocavi ex nomine » (Is. 45,3 sq.), nominatim prae ceteris (Vat.), « Beseleel filium Uri », — pro "x Sam. h. 1. et 35,30; 38,92 "n — « filii Hur », fihi Caleb, filii Hesron, filii Phares, filii Iuda (4 Par. 2,3 sqq.; ef. 2,19. 50; 4,1.4), « de tribu Iuda ». An hie Hur idem sit cum altero, cf. quae diximus ad 17,10. 12; 94,14. Nomen Beseleel etiam habes 1 Esdr. 10,30; Uri 1 Esdr. 10,24; 3 Reg. 5,19; Hur 2 Esdr. 3,9; 3 Reg. 4,8. v. 9 « Et implevi eum spiritu Dei », qui se manifestat « 2n sapientia et » in « intelligentia et » in « scientia » — et h. 1. etiam habent Hebr. Sam. Chald. Syr., planius ignorant LXX Vulg. — « in omni opere » , — priora tria nomina vix distinguuntur, et exprimunt scientiae ambitum non in uno alterove, sed in quolibet artis opere —
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v. & « ad excogitandum, quidquid, fabrefieri potest ex auro et argento et aere »,
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v. 5 « marmore et gemmis et diversitate lignorum ». Sed. Hebr. : et in scindendo lapide impletionis (cf. 25,1), « principalis artifex » (Ca?.), semper primus et saepe solus recensetur. Videtur tamen immediate et per se opera perfecisse fabri metallorum, lngni et gemmarum, quibus gratuito addunt LXX textilia. Utrum in his excelluerit Ooliab, an hic Beseleelum etiam iuverit in fabri operibus, nescimus. Unus post Beseleel nomine effertur, ceterisque cum illo operariis praeerat. Depingunt haec apud Hebraeos aevum, quo artifices essent aliqui, sed non multi, simile iis medii aevi temporibus, quibus prudens faber erat rarus atque magus fere a vulgo habebatur.
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v. 6 « Dedique ei socium Ooliab, filium Achisamech, de tribu Dan ». Porro et his duobus viris providi adiutores : « Ef ?n corde omnis eruditi posui sapientiam, ut faciant cuncta, quae praecepi tibi» : v. f « tabernaculum foederis et arcam testimoni et propitiatorium, quod super eam est, et cuncta vasa tabernaculi »,
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v. 8 « mensamque et vasa etus, candelabrum purissimum cum vasis suis, et altaria. thymiamatis »
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v. 9 « et holocausti et omnia vasa eorum, labrum cum basi sua », Hebr. v. 10 : et vestimenta 7Un, vestimenta sacra pro Aaron ete. Expressio '722 *?vn, quae h. l. non est quidem indubiae lectionis, 35,19 et 39,1. 41 adscriptum habet v2 ne», unde patet non agi de operimentis tabernaculi, sed de vestibus Sacerdotum sacris. Versiones aut vocem "41V circumscribunt, aut vertunt, quasi idem sit 7X atque nV. Interpretes praeter coniecturas habent nihil.
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v. 12 « Et locutus est Dominus ad Moysen dicens » :
Cur sequentibus sabbati religio denuo inculcetur, varias varii exco- gitavere rationes. 70s/., Vat. putavere, quod Deus praecedentibus indixerit tabernaculum aliaque ad cultum necessaria conficienda, monere h. l. eum, ne artifices sibi fas putarent pium opus sabbatis producere. Cai., nisus etiam v. 13 voce tantummodo , seu profecto (sabbatum mewm custodite), censuit illud Deum inculcare , dum reliquae leges ceremoniales obstricturae essent Hebraeos nonnisi post terrae sanctae inhae explicationes et effinguntur gratuito, neque satisfaciunt contextui 35,2 sq., ubi Moyses acta cum Deo populo relaturus orditur ab inculcando sabbato : non est haec sane monitio ad artifices directa, neque corollarium variarum legum obligationem definiens. Sabbati lex in cultu mosaico est res omnino primaria. Sabbati sanctitatem Deus in paradiso instituerat, non tamen lege praeceperat, unde factum est, ut gens vix ulla sabbatum observaret. Legi sabbati apud Iudaeos sanciendae praeludebat Deus 16,93; eam instituebat 20,8; inculcabat 23,12 et iterum h. 1. Lex sabbati servandi in toto decalogo est sanctissima, decalogus est omnium legum Moysi datarum summarium, ut bulis. 20,22-23,19 non sunt nisi quorumdam e decem mandatis ulteriores explicationes, quas tum Deus opportunas vel etiam necessarias esse iudicabat. 25,1-31,12 cultum evolvit, cuius radix et summa sabbati lex in decalogo habetur. lam 31,18 Deus tabulas Moysi concessurus tamquam foederis documentum a se profectum irrefragabile, v. 13 sqq. inculeat, quodnam obsequii genus e multis, quae praeceptis populo imposuerat, tamquam potissimum foederis argumentum a populo sibi praestari expostulet : est illud sabbati observatio.
31:13
v. 48 « Loquere filiis Israel, et dices ad eos : Videte, ut sabbatum meum custodiatis , quia signum est inter me et vos in generationibus vestris , wt sciatis, quia ego Dominus , qui sanctifico vos ». Verba repetit Ez. 20,12. Sabbati in paradiso sanctificatio dici potuit signum inter Deum omnesque gentes; sabbatum vero lege in Sinai praeceptum signum est inter Deum solumque populum electum : signum est Deum esse Iahve, eoque nomine specialius Israelis Deum ; signum est Israelitas specialius pertinere ad Deum, cum sabbati observatione a ceteris gentibus discernantur (Bonfr.), a reliquis gentibus esse segregatos (S9/v.) eoque nomine sanctificatos. « Quemadmodum enim notae greges et pecora et legislatori adhaerere docebant » (Theodoret.).
31:14
v. 4& « Custodite sabbatum meum, sanctum est enim vobis » , quia ego pro vobis a reliquis diebus illud segregavi. « Qwi polluerit illud, morte morietur ; quà fecerit in eo opus , peribit anima illius de medio populi sui ». Ineulcata obligatione, ipsa lex rursum enuntiatur
31:15
v. 15 : « Sex diebus facietis opus : in die septimo sabbatum est, requies sancta Domino : omnis , qui fecerit opus in hac die, morietur ».
31:16
v. 16 « Custodiant filii Israel sabbatum, et celebrent illud. in generationibus suis : pactum est sempiternum. » v. 4*1 « inter me et filios Israel, signumque perpeluum » : — ae subiungitur prima sabbati instituendi ratio : « sex enim diebus fecit Dominus coelum et terram , et in septimo die [ab opere] cessavit » et respiravit. Solemniora haec sunt, quam ut solos artifices atüngant. v. 18« Deditque Dominus Moysi, completis huiuscemodi sermonibus in monte Sinai, duas tabulas testimoni lapideas, scriptas. digito Dei ». « Cum tam multa locutus sit Deus, duae tantum tabulae dantur Moysi lapideae : nimirum omnia cetera, quae praecipit Deus, ex illis decem praeceptis, quae duabus tabulis conseripta sunt, pendere intelliguntur ; quomodo haec ipsa rursus decem praecepta ex duobus illis, dilectione sc. Dei et proximi, in quibus tota lex pendet et prophetae » (Aug.). B. Populi superstitio et reconciliatio Ex. 32-34. 1. Jahve simulacro vituli aurei repraesentatus Ex. 32,1-8. Arg. — Populus diuturnae morae pertaesus et in seditionem abrep- tus, ab Aarone divinas sibi imagines confingi postulat, in quibus suam reponat fiduciam. Aaron conflat unum vitulum aureum, simu- summo tripudio celebrata est. Interim Iahve Moysen ad populum remittens eo ipso animum prodit ad 1gnoscendum pronum. Cap. XXXII. Conferenti 24,18 et Deut. 9,11 patet, expletis quadraginta diebus Iahven dimisisse Moysen de monte festine ob populi superstitionem : ergo non diu ante expletos quadraginta dies populus defecit. Eiusmodi defectionum solent esse capita quaedam : capita coniieimus fuisse antiqui ordinis sacerdotes secundum ea, quae in Introd. proponebamus. Movebant illos inveteratae in Moysen invidiae. Acerbe se tulerant 19,94 in laicorum ordinem relegatos, 20,18 sqq. ignoratos, 21,6.10 a sacrificio offerendo divinoque aspectu exclusos. Cur vero misso Aarone non ipsi conflarunt ista simulacra? Erant partes duae, sacerdotes tribus Manasse et levitae contribules Aaronis et Moysis, factiones duae viribus fortasse inter se non ita impares, plurima populi multitudine incerta inter illas fluctuante. Nolebant armis rem dirimere sacerdotes, ne forte a plebeiis levitis iunctis opprimerentur ; clamoribus potius ac minis desiderata exprimere studebant. v. 1 « V?- Surge, fac nobis deos, qui nos praecedant ». Sed quo? « In terram promissam », inquit /ans. : at, siiam non satis fidebant Iahve, neque doret.; et notat Proc., vitulum aureum fuisse « aegyptiacam superstitionem ». Tamen Moyses postea populo neque renuntiatam terram promissam neque petitam Aegyptum obiectat. Ergo dicendum verius, populum illum morae pertaesum, quod columna non moveretur, illud postulasse, ut e montis Sinai deserto in fertiliora tandem loca educeretur. Veri autem simillimum est, eos mox abdicata omni terrae promissae spe in Aegyptum secessuros fuisse. An porro illud ab Aarone petentes a monotheismo 1am defecerant? Negant Tost., Cat., Men. alique, statuentes, licet verbum | praecedant sit numero plurali, populum tamen unicum deum. petere : etenim nomen formae pluralis, unicam tamen rem vel personam exprimens, quandoque adnexum habere verbum etiam numero plurali. Responderi potest, populi verba reapse esse ambigua ef a diversis potuisse diverso sensu usurpari. Sed efficacior praesto est responsio, voce deos illos non expressisse auf numen unum aut numina plura , sed aut simulacrum unum aut simulacra plura, quippe hoc etiam sensu aecepto vox anceps manet. Et crediderim equidem desiderasse sat multos simulacra plura, minime definientes apud se an illa deberent esse unius aviti Dei; diversa quippe virtus diversis etiam eiusdem numinis simulacris tribuebatur. Certe non est ratio adstruendi universum populum (cf. 1 Cor. 10,7) in ?dololatriam esse prolapsum, sed erat peccatum imprimis superstitionis, quod Deo imagines stricte prohibente putaverint, in imagine aliqua divina inesse posse virtutis quidquam ad se lerra Aegypti, ignoramus quid. acciderit » (ef. Act. 1,10). Portentorum in exodo factorum iam non meminerunt (Ca?.), aut ea magicae cuidam eiusdem Moysis virtuti effecta tribuunt, specialem Dei in Moysen providentiam ignorant. Infirmae fidei vir Aaron incertusque, quam partem plebs potissimum sequeretur, fucata prudentia omnia confudit.
31:1
Beseleel (Hebrew Bēṣal'ēl, "In the Shadow of God")
BESELEEL (Hebrew Bēṣal'ēl, "In the Shadow of God"). - Son of Uri, of the tribe of Judah, he was the chief craftsman (Ex. 31:1-11; 35:30-35; 37:1-38) of the Tabernacle of the covenant, and of all the sacred furnishings together with everything destined for worship, from the chrism and the incense to the Ark of the covenant. …
Tabernacle (Tent) of Meeting (Hebrew 'Ohel, usually followed by Me'eth: "Tabernacle of Convene")
Dan, who for that purpose were filled with the spirit of God (Ex. 31:1-11; 36-38). God showed its model to Moses on Sinai. …
31:2
… The C. of I Chron. 2:42-55, also called Chelubai (ibid., 2:9), is usually considered an ancestor of C. because of the different paternity (Hezron) and descendants and because of the mention (ibid., 2:20) of the great-grandson Bezalel (v.) craftsman of the tabernacle (Ex. 31:2). Nevertheless F. de Hummelauer maintains their identity, eliminating as spurious verse 2:20, or supposing that Bezalel was a foreigner already advanced in years later incorporated …
31:3
Beseleel (Hebrew Bēṣal'ēl, "In the Shadow of God")
… He was chosen for this work by God, who had "filled him with his spirit," giving him understanding and skill in every kind of artistic work in gold, silver, bronze, precious stones, and wood (Ex. 31:3-5). B. had learned the secrets of the art in Egypt. …
I. THE REVELATION. - In the Old Testament there are numerous texts that seem to refer to the Holy Spirit (Spirit of Yahweh, Spirit of God): for example, in Gen. 1:2; 41:38; Ex. 31:3; Num. 27:18, and more often in the prophetic books; Isaiah announces the outpouring of the Spirit upon the Messiah (Is. 41:1; 42:1 ff.; principally 11:1-2, a text that became classic …
31:7
Propitiatory (Heb. Happōreth, Septuagint Ἐναστήρων)
… Of unspecified thickness, it measured two and a half cubits (= approx. 1.31 m) in length and one and a half (= 0.78 m) in width (Ex. 25:17; cf. 26:34; 30:6; 31:7; 37:6).
31:14
GOLDEN CALF. - A religious symbol which, at the request of the Israelites, Aaron (v.) had made near Sinai (Ex. 31:14) during the 40 days in which Moses remained on the summit (ibid. 24:18) in communication with God. Around it the people began a cult of a naturistic-orgiastic character (songs, dances), …
15, 5), for divination, magic (Lev. 20, 6.27; Deut. 18, 10 ff.), for blasphemy (Lev. 24, 14), for the profanation of the Sabbath (Ex. 31, 14 f.; Num. 15, 35), for the stubborn disobedience of a son toward his parents (Deut. 21, 21), for the fornication of a young woman and for adultery (ibid. 22, 21 ff.).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.