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英文原文
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)
比撒列和亞何利亞伯的任命（主前1491年）
¹ 耶和華曉諭摩西說：
² 「看哪，猶大支派中，戶珥的孫子、烏利的兒子比撒列，我已經提他的名召他。
³ 我也以神的靈充滿了他，使他有智慧，有聰明，有知識，能做各樣的工，
⁴ 能想出奇巧的工，用金、銀、銅製造各物，
⁵ 又能刻寶石，可以鑲嵌，能雕刻木頭，能做各樣的工。
⁶ 我分派但支派中、亞希撒抹的兒子亞何利亞伯與他同工。凡心裏有智慧的，我更使他們有智慧，能做我一切所吩咐的，
⁷ 就是會幕和法櫃，並其上的施恩座，與會幕中一切的器具，
⁸ 桌子和桌子的器具，精金的燈臺和燈臺的一切器具，並香壇，
⁹ 燔祭壇和壇的一切器具，並洗濯盆與盆座，
¹⁰ 當差的禮服，和祭司亞倫並他兒子用以供祭司職分的聖衣，
¹¹ 膏油和為聖所用馨香的香料。他們都要照我一切所吩咐的去做。」
神已吩咐關乎會幕要做許多精細的工程；材料由百姓供應，但誰來將材料造成形狀呢？摩西自己精通埃及的一切學問，更熟知神的話語和全能者的異象；但他不會雕刻或繡花。我們可以設想以色列人中有一些十分靈巧的人；但他們一生在埃及為奴，我們不能認為他們中間有人受過這些精巧工藝的訓練。他們懂得做磚和泥土工，但金工和切割鑽石卻是他們從未學過的。他們既沒有金匠和珠寶匠，只有從泥瓦匠中造就出來的，又怎能按要求的那樣整潔精確地完成工程呢？我們可以設想有足夠的人樂意受僱，並盡力而為；但要找到一個合適的人來主持這工程卻很難。*這事誰能擔當得起呢？*但神也顧念這事。
I. 他提名受僱之人，使在升遷上沒有爭論，對被升遷者也沒有嫉妒，因為是神自己作了揀選。（1）比撒列要作建築師，或工匠首領（出三十一2）。他屬猶大支派，是神樂意尊榮的支派；是戶珥的孫子，可能就是那曾在出埃及記十七章一至十六節幫助扶持摩西雙手的戶珥，此時又與亞倫一同受命在摩西不在時治理百姓（出二十四14）；工人是從以色列中著名的家族中揀選出來的，這家族中的一員雖然不過是以技工或手藝人的身份受僱於會幕的事奉，卻為家族增添了不少尊榮。猶太人的遺傳說戶珥是米利暗的丈夫；若是如此，神必須親自指派他這事奉，免得摩西若自己如此行，便被認為偏袒自己的親屬──他的哥哥亞倫也已升任祭司之職。神要將尊榮賜給摩西的親屬，卻又要顯明他並非將尊榮歸給自己或自己的家族，而純粹是耶和華的作為。（2）但支派的亞何利亞伯被任命次於比撒列，與他同工（出三十一6）。兩個人總比一個人好。基督差遣要建立福音會幕的門徒，兩個兩個地出去；我們也讀到他的兩個見證人。亞何利亞伯屬但支派，這是較不尊榮的支派之一，為使猶大和利未支派不致驕傲，以為所有升遷都當由他們獨攬；為防止身體中的分裂，神把加倍的體面給那有缺欠的肢體（林前十二24）。*頭不能對腳說：我用不着你。*所羅門建殿時的主要工匠戶蘭也屬但支派（代下二14）。（3）還有其他人在這些人之下受僱，從事會幕的各樣工程（出三十一6）。當注意：當神有工作要做時，他決不缺少作工的器皿，因為一切的心和頭都在他的眼前、在他的手中；那些有理由相信神已用這樣或那樣的方式呼召他們的人，可以放心着手為神作任何事奉，並在其中持續；因為他所呼召的，他必承認並扶持。
II. 他使這些人合格擔任這事奉（出三十一3）：我以神的靈充滿了他；又（出三十一6）凡心裏有智慧的，我更使他們有智慧。當注意：（1）普通技藝和職業中的技巧是神的恩賜；才能和才能的改進都是從他而來。就是這內在的智慧也是他賜的（伯三十八36）。他教導農夫聰明（賽二十八26），也教導工匠；他當因此得着讚美。（2）神以各種方式分賜他的恩賜，一個恩賜給這人，另一個給那人，都是為全體的益處，無論是人類還是教會。摩西最適合治理以色列，但比撒列比他更適合建造會幕。人的才能和性向的多樣性大大支持了共同的利益；有些人的天賦引導他們在一個方面有用，另一些人在另一方面有用；這一切都是這位聖靈所運行、隨己意分給各人的（林前十二11）。這禁止了驕傲、嫉妒、輕蔑和屬肉體的爭競，並加強了彼此相愛的紐帶。（3）神呼召人擔任任何事奉，他要麼找到，要麼使他合格承擔。若神賜下使命，他也必在一定程度上照事奉的需要賜下資格。此處當作的工是建造會幕和其中的器具，此處被逐一列舉（出三十一7等）。為此，受僱的人被裝備能用金、銀、銅製造。當基督差遣使徒建立福音會幕時，他將聖靈澆灌在他們身上，使他們能以方言講說神的奇事；不是在金屬上作工，而是在人身上作工；這些恩賜更為優越，因為所要建立的會幕是使徒所稱更大更全備的帳幕（來九11）。
英文原文
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)
守安息日（主前1491年）
¹² 耶和華曉諭摩西說：
¹³ 「你要吩咐以色列人說：『你們務要守我的安息日；因為這是你我之間世世代代的證據，使你們知道我耶和華是叫你們成為聖的。
¹⁴ 所以你們要守安息日，以為聖日。凡干犯這日的，必要把他治死；凡在這日做工的，必從民中剪除。
¹⁵ 六日要做工，但第七日是安息聖日，是歸耶和華為聖的。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為永遠的約。
¹⁷ 這是我和以色列人永遠的證據；因為六日之內耶和華造天地，第七日便安息舒暢。」
¹⁸ 耶和華在西奈山和摩西說完了話，就把兩塊法版交給他，是神用指頭寫的石版。
此處有：I. 一條嚴守安息日的命令（出三十一13-17）。安息日的律法在一切別的律法之前，作為預備就已賜給他們（出十六23）；它已被列入道德律的主體中，即第四條誡命；它已附於司法律法（出二十三12）；此處它又被加在禮儀律的第一部分之後，因為守安息日實在是全律法的邊緣和籬笆；不重視這一點，敬虔和誠實便都告別了；因為在道德律中，它正站在兩塊法版之間。有人認為它在此出於另一原因。如今已下令要盡快設立會幕並為神的事奉陳設各物；但免得他們以為工作的性質和所要求的迫切使他們有理在安息日繼續做工以求早日完工，這個警戒便及時插入了：*你們務要守我的安息日。*他們雖當加緊工作，卻不可急功失當；他們不可在匆忙中違犯安息日的律法：連會幕之工也當讓路於安息日之安息；神是何等為他安息日的尊榮而忌邪。當觀察此處論安息日所說的話。
1. 安息日的性質、意義和宗旨，神藉這宣告賜它尊榮，並教導我們珍視它。此處論安息日有幾點：（一）這是你我之間的證據（出三十一13，又三十一17）。安息日的設立是神恩待他們的一個極大的例證，也是他將他們從萬民中分別出來的記號；他們敬虔地守安息日是他們對他盡本分和順從的一個極大例證。神在他們中間分別這日為聖，讓他們知道他使他們成聖、將他們分別出來歸他自己和他的事奉；否則他便不會向他們啟示他聖潔的安息日，作為他們中間宗教的維繫。或者可指關乎安息日的律法：守我的安息日，使你們知道我耶和華是叫你們成為聖的。當注意：若神以恩典感動我們的心守第四條誡命的律法，這便是他聖靈在我們裏面動了善工的證據。我們若分別神的日子為聖，這便是他與我們之間他已分別我們的心為聖的記號：因此那人有福了，他守安息日而不干犯（賽五十六2）。猶太人藉着每七日的第七日、在六日勞碌之後守安息日，見證並宣告他們敬拜的是六日創造世界、第七日安息的神；這樣便將自己與其他國家分別出來。那些國家既先失喪了安息日（安息日是為紀念創造而設立的），便漸漸失去了對創造主的認識，將單屬於他的尊榮歸給了受造之物。（二）這為聖歸你們（出三十一14），就是說：「這是為你們的益處而設計，也是為神的榮耀；安息日是為人設立的。」或者：「你們當以之為聖，如此遵守，並以褻瀆它為褻瀆。」（三）這是安息聖日，是歸耶和華為聖的（出三十一15）。它從普通用途中分別出來，專為神的尊榮和事奉而設；藉着遵守它，我們受教從世俗的追求和肉體的服事中安息，將自己和我們一切的所有所能，都獻給神的榮耀。（四）它當在你們世世代代，在各個時代中遵守，作為永遠的約（出三十一16）。這是神與以色列之間那約中最持久的記號之一。
2. 安息日的律法。他們當守它（出三十一13、14、16），當如珍寶、如託付那樣守着，遵守並保存，守着不讓它被玷污，守着它作為神與他們之間的記號，守着它決不放棄。外邦人有紀念他們神祇的年節；但每週一度的節期是猶太人特有的；所以他們當小心遵守。
3. 安息日的理由；因為神的律法不但以最高的權威為後盾，更以最好的理由為支持。神自己的榜樣是最大的理由（出三十一17）。創造之工既值得如此記念，那偉大的創造主也值得如此效法，即在六日勞碌之後第七日安息，特別是我們盼望不久便能進一步效法同一榜樣，與他一同從一切勞碌中安息。
4. 違犯這律法所當受的刑罰：凡干犯安息日的，就是在其中做敬虔和憐憫以外的任何工的，必從民中剪除（出三十一14）；必要把他治死（出三十一15）。若這罪能被證實，官長當以公義之劍將他剪除；若不能，或官長疏忽不盡職，神便要親自接手，以從天而來的打擊將他剪除，他的家也要從以色列中被根除。當注意：輕視和褻瀆安息日是一種當受官長懲罰的罪惡；若人不懲罰它，神必要在此處或彼處懲罰，除非人悔改。
II. 兩塊法版交給摩西。神在他召他上山之時曾應許給他這兩塊版（出二十四12），如今在他差他下山之時，便將版交給他，要謹慎而尊榮地存放在約櫃中（出三十一18）。（1）神在西奈山上當着眾百姓所說的十誡，如今被寫下來，作永遠的紀念，因為寫下來的才能長存。（2）它們寫在石版上，據看來不是摩西預備的（因出二十四12暗示他上山時發現它們已經寫好），而是如某些人所想，藉天使的手預備的。律法寫在石版上，表示其永遠的持久（有甚麼能比寫在石上、妥善存放的存留更久？），也表示我們心中的剛硬；在石上寫字比在我們敗壞有罪的心中寫下任何良善更為容易。（3）它們是用神的指頭寫的，就是說，藉他的旨意和權能直接寫成，不使用任何工具。惟有神能將他的律法寫在人心裏；他賜下肉心，然後藉他的靈──就是神的指頭──將他的旨意寫在肉的心版上（林後三3）。（4）它們寫在兩塊版上，為要引導我們對神和對人盡本分。（5）它們被稱為法版，因為這成文的律法見證了神對他們的旨意和他對他們的善意，並在他們不順從時作對他們的見證。（6）它們交給摩西，大概帶着吩咐，在他存入約櫃之前，要公開展示，使它們被眾人看見、閱讀，這樣他們耳中所聽見的如今可被喚回記憶。這樣，律法是藉着摩西傳的；恩典和真理都是由耶穌基督來的。
英文原文
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.
此處神即將結束祂在山上對摩西所說的話；祂在那裏與摩西同在已四十晝夜，然而那整段時間所記下對摩西說的話，不過是我們在前六章中所讀到的。本章記述：一、祂指派當用哪些工匠來建造並陳設會幕，出 31:1-11。二、祂重申安息日的律法，以及當如何敬虔地遵守，出 31:12-17。三、在離別之際，祂將兩塊法版交給他，出 31:18。