서론
無題
简体中文
英語原文
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, Ex 31:1-11. II. He repeats the law of the sabbath, and the religious observance of it, Ex 31:12-17. III. He delivers to him the two tables of the testimony at parting, Ex 31:18.
1-11
Appointment of Bezaleel and Aholiab (1491 BC)
简体中文
比撒列和亚何利亚伯的任命（主前 1491 年）
¹ 耶和华晓谕摩西说：
² "看哪，我已经提犹大支派中户珥的孙子、乌利的儿子比撒列的名召他。
³ 我也已经以神的灵充满了他，使他有智慧、有聪明、有知识，能作各样的工；
⁴ 能想出巧工，用金、银、铜制造各物；
⁵ 又能刻宝石，可以镶嵌；能雕刻木头，能作各样的工。
⁶ 我已经分派但支派中亚希撒抹的儿子亚何利亚伯与他同工；又赐给一切心中有智慧的心中有智慧；他们要作我一切所吩咐你的，
⁷ 就是会幕和法柜，并其上的施恩座，与会幕中一切的器具；
⁸ 桌子和桌子的器具，精金的灯台和灯台的一切器具，并香坛；
⁹ 燔祭坛和坛的一切器具，并洗濯盆和盆座；
¹⁰ 精工作的礼服，和祭司亚伦的圣衣，并他儿子用以供祭司职分的衣服；
¹¹ 膏油和为圣所所用馨香的香料；他们都要照我一切所吩咐的去作。"
神吩咐了关于会幕的大量精工作；材料由百姓供给，但谁来加工成型呢？摩西自己虽学了埃及人的一切学问，也熟悉神的言语和全能者的异象，但他不懂得雕刻或刺绣。我们可以设想以色列人中有一些非常灵巧的人；但他们一生都在埃及为奴，我们不可想他们中有谁受过这些精巧技艺的训练。他们懂得作砖、和泥，却不懂得金工和钻石琢磨——这些是他们从未学过的。当以色列中并没有现成的金匠或珠宝匠、必须由泥瓦匠改行充当之时，如何能作出所要求的精细准确的工作？我们可以设想有相当数目的人乐意受雇、尽力而为；但要找出一个合适的人来主持这项工程，恐怕很难。*这事谁能当得起呢？*但神也顾到了这件事。
I. 他亲自提名受雇的人选，免得在升迁上有纷争，或在受升迁者身上有嫉妒——因为神自己作了拣选。1. 比撒列要作建筑师，或工头（出 31:2）。他属犹大支派——这是神所乐意尊荣的支派；他是户珥的孙子——大概就是那曾在出 17:1-16 帮助扶持摩西之手的户珥，此时与亚伦一同受命在摩西不在时治理百姓（出 24:14）；匠人是从以色列中那个有声望的家族里拣选出来的，这并不稍减那家族的尊荣——这一家族的一分支虽只作为匠人、手艺人，却被用于会幕的服事。犹太人的传统说，户珥是米利暗的丈夫；若是如此，神亲自指派他承担此役便是合宜的，免得摩西自己指派，就被人看作偏袒亲属——他的哥哥亚伦也已升任祭司职。神要在摩西的亲属身上赐下尊荣，却又表明他并不把尊荣揽给自己或自己的家——这完全是出于耶和华。2. 但支派的亚何利亚伯被指派在比撒列之下，与他同工（出 31:6）。两人胜过一人。基督差遣要建立福音帐幕的门徒时，是两个两个地差出去；我们又读到他的两个见证人。亚何利亚伯属但支派——这是较不尊荣的支派之一；如此犹大和利未支派便不至于骄傲，仿佛他们要独揽一切尊荣；为防止身体中的分裂，神把尊荣赐给那有缺欠的肢体（林前 12:24）。*头不能对脚说，我用不着你。*所罗门建殿时的工户兰，也是但支派的人（代下 2:14）。3. 在他们之下、与他们一同被用于会幕各项工程的，还有别的人（出 31:6）。当注意：神有工作要作的时候，从来不缺作工的器具，因为一切的心思和头脑都在他的眼下、在他的手中；凡有理由认为自己无论以何种方式被神呼召去作任何服事的人，可以放胆着手，并继续前行——因为他所呼召的，他必承认、必扶持。
II. 他使这些人合格于这服事（出 31:3）：我已经以神的灵充满了他；又（出 31:6）赐给一切心中有智慧的心中有智慧。当注意：1. 在平常技艺和职业上的技能，是神的恩赐；才能和才能的增进都是从他而来的。就是这智慧，也是他放在人里面的（伯 38:36）。他指教农人明理（赛 28:26），也指教匠人；所以当受赞美。2. 神把他的恩赐分赐给各人不同——把这个给这人，那个给那人——都是为了全体的益处，无论是人类全体还是教会全体。摩西最适于治理以色列，但比撒列比他更适合建造会幕。人的才干和性情的多样性大大支持了共同的利益；有些人的才情引导他们以一种方式服事，另一些人以别的方式；这一切都是这位圣灵所运行，随己意分给各人的（林前 12:11）。这禁止了骄傲、嫉妒、轻视和属肉体的争竞，并坚固了彼此相爱的纽带。3. 神所呼召去作任何服事的人，他必或者寻得、或者造成他们合格。神若赐下委任，也必照服事的需要赐下相当的资格。此处当作的工，是制造会幕和其中的器具，此处一一列明（出 31:7 等）。为着这工，受雇的人被赋亟能力去用金、银、铜制造各物。当基督差遣使徒去建立福音的帐幕时，他把圣灵浇灌下来，使他们能说方言讲说神奇妙的作为——不是在金属上作工，而是在人身上作工；其恩赐如此更为卓越，因为所要建立的帐幕是更大更全备的帐幕——使徒如此称呼它（来 9:11）。
英語原文
Appointment of Bezaleel and Aholiab (1491 BC)
¹ And the LORD spake unto Moses, saying,
² See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:
³ And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
⁴ To devise cunning works, to work in gold, and in silver, and in brass,
⁵ And in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship.
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;
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,
⁸ And the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense,
⁹ And the altar of burnt offering with all his furniture, and the laver and his foot,
¹⁰ And the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office,
¹¹ And the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do.
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, Ex 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 (Ex 17:1-16), and was at this time in commission with Aaron for the government of the people in the absence of Moses (Ex 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, Ex 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, Ex 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 (Ex 31:3): I have filled him with the Spirit of God; and (Ex 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, Ex 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.
12-18
The Observance of the Sabbath (1491 BC)
简体中文
安息日的遵守（主前1491年）
¹² 耶和华晓谕摩西说： ¹³ "你要吩咐以色列人说：'你们务要守我的安息日，因为这是你我之间世世代代的证据，使你们知道我耶和华是叫你们成为圣的。 ¹⁴ 所以你们要守安息日，以为圣日；凡干犯这日的，必要把他治死；凡在这日做工的，必从民中剪除。 ¹⁵ 六日可以做工，但第七日是安息圣日，是归耶和华的；凡在安息日做工的，必要把他治死。' ¹⁶ 故此，以色列人要世世代代守安息日为永远的约。 ¹⁷ 这是我与以色列人永远的证据，因为六日之内耶和华造天地，第七日便安息舒畅。" ¹⁸ 耶和华在西奈山和摩西说完了话，就把两块法版交给他，是神用指头写的石版。
此处可见：
I. 关于守安息日的严格命令（出31:13-17）。安息日的律法早于其他任何律法而赐下，作为预备（出16:23）；又列入道德律的正文，作为第四诫；附属于司法律（出23:12）；此处又加添于礼仪律的前部，因为守安息日实在是一切律法的边幅与篱笆；若对此漫不经心，敬虔与诚实俱可付诸东流；因为在道德律中，它正介于两块法版之间。有人认为此处另有所指：此时刚下令要赶快立起会幕，并以最快的速度为事奉神而备齐各样物件；但为免他们以为，鉴于工程性质和所要求的紧迫，他们便可在安息日继续动工，以便早日完工，所以适逢其时地加上了这句告诫——你们务要——或译"然而"——守我的安息日。 他们虽当赶快工程，却不可操之过急；不可因急而违背安息日的律法：连会幕之工也要让位于安息之安息；神为他安息日的尊荣何等忌邪。请留意此处论安息日所说的话。
1. 安息日的性质、含义与目的——借此宣告，神给它加上尊荣，也教导我们珍重它。此处论安息日有数语：(1.) 这是你我之间的证据（出31:13），又在出31:17重申。安息日的设立，是神向以色列施恩的极大凭据，是他将他们从万民中分别出来的证据；而他们敬虔地遵守安息日，则是他们对他尽忠顺服的极大实例。神在他们中间分别为圣这一日，借此让他们知道，是他使他们成圣，将他们拣选归自己和自己的事奉；否则他必不向他们启示他的圣安息日，作为他们中间宗教的扶持。或者这话可指论安息日的律法：守我的安息日，使你们知道我耶和华是叫你们成为圣的。 当知，神若以恩典感动我们的心，使我们守第四诫，这便是他圣灵在我们里面动了善工的明证。我们若分别为圣神的日子，便是神与我们之间的证据，表明他已使我们的心成圣：因此那有福之人的特征，就是守安息日而不干犯（赛56:2）。犹太人六日劳碌之后，每逢第七日守一日，以此宣认并表明他们所敬拜的，是六日之内造世界、第七日便安息的神；他们如此将自己与那些列国分别出来——那些列国先是失落了为记念创造而设的安息日，继而渐渐失落了对创造主的认识，反将当归于他的荣耀归给受造之物。(2.) 这是你们的圣日（出31:14"以为圣日"），即"这日不仅为神的尊荣而设，也是为你们的益处而设"；安息日是为人设立的（可2:27）。或作"你们当看之为圣，如此遵守，并以亵渎此日为亵渎神圣"。(3.) 这是归耶和华的安息圣日（出31:15）。此日从俗用中分别出来，专为神的尊荣与事奉；我们借此受教，当放下世俗的追求与肉体的服事，将我们自己以及我们所有的一切所能的，都献与神的荣耀。(4.) 当世世代代遵守，作为永远的约（出31:16）。这要作为神与以色列之间那约最持久的记号之一。
2. 安息日的律法。他们必须守它（出31:13-14、16）——如守珍宝，如守所托，遵守它、保全它，使它不被亵渎，作为神与他们之间的证据常常守着，永不放弃。外邦人有记念他们神祇的年度节期；但犹太人所独有的，是每周一度的节筵；所以他们理当格外留心遵守。
3. 安息日的缘由；因为神的律法不仅以最高权威为后盾，也有最好的理由为支撑。神自己的榜样便是最大的理由（出31:17）。创造之工既配得如此记念，那伟大的创造主也配得如此效法——在六日劳作之后，第七日守圣安息；尤其因为我们盼望着不久也能效法同一榜样，与他同享安息，歇了一切的劳碌。
4. 违背此律法当受的刑罚：凡干犯安息日的， 即在当日行任何非敬虔、怜悯之工的人，必从民中剪除（出31:14）；必要把他治死（出31:15）。"官长若能查明此罪，便当以公义之剑将他剪除；若不能查明，或官长疏懒不尽职，神必亲自着手，以天来之击将他剪除，他的家也必从以色列中被连根拔除。"当知，蔑视并亵渎安息日，乃是当受审判官刑罚的罪孽；人若不刑罚，神必刑罚，或在今世，或在来世——除非悔改。
II. 两块法版交与摩西。神在召摩西上山之时，曾应许赐他这两块版（出24:12）；如今在差他下山之际，便将此版交付于他，要他郑重而尊荣地存放在约柜之中（出31:18）。1. 神在西奈山上当着众百姓所说的十诫，如今被写下来，永作记念——因为写下来的才能存留。2. 写在石版上，看来不是摩西所预备的（因为出24:12暗示，他上山时便见此版已经写好备妥），而是如有人所想，借天使的服事而成。律法写在石版之上，表明其永存的持久性（还有什么能比写在石头上、收藏起来的存得更久呢？），也表明我们内心的刚硬——在石头上写字，比在我们败坏罪恶的心中写上任何善事，还要容易。3. 乃用神的指头所写，即借他的旨意与大能直接写成，无须使用任何工具。唯有神能将他的律法写在人的心上；他赐下肉心，然后借他的圣灵——神的指头——将他的旨意写在肉的心版上（林后3:3）。4. 写在两块版上，为要指导我们对神、对人当尽的本分。5. 称为法版，因为这写下来的律法，既见证神关乎他们的旨意，又见证他对他们的善意；他们若悖逆，这便要成为定他们的见证。6. 交付于摩西，大概附有吩咐，在收入约柜之前，当向百姓公开展示，使众人得以看见并诵读，这样他们从前以耳所听的，如今便得重温。如此，律法本是借着摩西传的，恩典和真理都是由耶稣基督来的（约1:17）。
英語原文
The Observance of the Sabbath (1491 BC)
¹² And the LORD spake unto Moses, saying,
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.
¹⁴ Ye shall keep the 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.
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.
¹⁶ Wherefore 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 for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed.
¹⁸ And he gave unto Moses, when he had made an end of communing with him upon Mount Sinai, two tables of testimony, tables of stone, written with the finger of God.
Here is, I. A strict command for the sanctification of the sabbath day, Ex 31:13-17. The law of the sabbath had been given them before any other law, by was of preparation (Ex 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 (Ex 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 (Ex 31:13), and again, Ex 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 (Ex 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, Ex 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. Ex 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 (Ex 31:13,14,16), 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, Ex 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 (Ex 31:14); he shall surely be put to death. Ex 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 (Ex 24:12), and now, when he was sending him down, he delivered them to him, to be carefully and honourably deposited in the ark, Ex 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, Ex 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.
神在此处即将结束祂在山上对摩西所说的话——摩西此时已在山上与祂同在四十昼夜；然而关于这整段时间里所吩咐的一切，圣经所记录的，除了前六章之外再无其他。在本章中，I. 祂指派当用何种匠人来建造并陈设会幕（出 31:1-11）。II. 祂重申安息日的律法，并要求以敬虔之心遵守（出 31:12-17）。III. 祂在离别之际，将两块法版交给他（出 31:18）。