{"commentary":{"id":"keil-delitzsch","name":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","website":"https://worthy.bible/commentaries/keil-delitzsch-commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary","language":"eng","textDirection":"rtl","sha256":"bb5cc0f9cfe0a93b3c903bb6972c6bc8c4e9f2bd3be6c2a6d276737cf9c5edce","availableFormats":["json"],"listOfBooksApiLink":"/api/c/keil-delitzsch/books.json","listOfProfilesApiLink":"/api/c/keil-delitzsch/profiles.json","numberOfBooks":39,"totalNumberOfChapters":909,"totalNumberOfVerses":6516,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"EXO","commentaryId":"keil-delitzsch","name":"Exodus","commonName":"Exodus","introduction":"The Second Book Of Moses(Exodus)\n\nIntroduction\n\nContents and Arrangement of the Book of Exodus\n\nThe second book of Moses is called שׁמות ואלה in the Hebrew Codex from the opening words; but in the Septuagint and Vulgate it has received the name Ἔξοδος, Exodus, from the first half of its contents. It gives an account of the first stage in the fulfilment of the promises given to the patriarchs, with reference to the growth of the children of Israel into a numerous people, their deliverance from Egypt, and their adoption at Sinai as the people of God. It embraces a period of 360 years, extending from the death of Joseph, with which the book of Genesis closes, to the building of the tabernacle, at the commencement of the second year after the departure from Egypt. During this period the rapid increase of the children of Israel, which is described in Exo 1, and which caused such anxiety to the new sovereigns of Egypt who had ascended the throne after the death of Joseph, that they adopted measure for the enslaving and suppression of the ever increasing nation, continued without interruption. With the exception of this fact, and the birth, preservation, and education of Moses, who was destined by God to be the deliverer of His people, which are circumstantially related in Exo 2, the entire book from Exo 3 to Exo 40 is occupied with an elaborate account of the events of two years, viz., the last year before the departure of the Israelites from Egypt, and the first year of their journey. This mode of treating the long period in question, which seems out of all proportion when judged by a merely outward standard, may be easily explained from the nature and design of the sacred history. The 430 years of the sojourn of the Israelites in Egypt were the period during which the immigrant family was to increase and multiply, under the blessing and protection of God, in the way of natural development; until it had grown into a nation, and was ripe for that covenant which Jehovah had made with Abraham, to be completed with the nation into which his seed had grown. During the whole of this period the direct revelations from God to Israel were entirely suspended; so that, with the exception of what is related in Exo 1 and 2, no event occurred of any importance to the kingdom of God. It was not till the expiration of these 400 years, that the execution of the divine plan of salvation commenced with the call of Moses (Exo 3) accompanied by the founding of the kingdom of God in Israel. To this end Israel was liberated from the power of Egypt, and, as a nation rescued from human bondage, was adopted by God, the Lord of the whole earth, as the people of His possession.\n\nThese two great facts of far-reaching consequences in the history of the world, as well as in the history of salvation, form the kernel and essential substance of this book, which may be divided accordingly into two distinct parts. In the first part, Exo 1-15:21, we have seven sections, describing (1) the preparation for the saving work of God, through the multiplication of Israel into a great people and their oppression in Egypt (Exo 1), and through the birth and preservation of their liberator (Exo 2); (2) the call and training of Moses to be the deliverer and leader of Israel (Exo 3 and 4); (3) the mission of Moses to Pharaoh (Exo 5-7:7); (4) the negotiations between Moses and Pharaoh concerning the emancipation of Israel, which were carried on both in words and deeds or miraculous signs (Exo 7:8-11); (5) the consecration of Israel as the covenant nation through the institution of the feast of Passover; (6) the exodus of Israel effected through the slaying of the first-born of the Egyptians (Exo 12-13:16); and (7) the passage of Israel through the Red Sea, and destruction of Pharaoh and his host, with Israel's song of triumph at its deliverance (Exo 13:17-15:21). - In the second part, Exo 15:22-40:38, we have also seven sections, describing the adoption of Israel as the people of God; viz., (1) the march of Israel from the Red Sea to the mountain of God (Exo 15:22-17:7); (2) the attitude of the heathen towards Israel, as seen in the hostility of Amalek, and the friendly visit of Jethro the Midianite at Horeb (Exo 17:8-18:27); (3) the establishment of the covenant at Sinai through the election of Israel as the people of Jehovah's possession, the promulgation of the fundamental law and of the fundamental ordinances of the Israelitish commonwealth, and the solemn conclusion of the covenant itself (Exo 19-24:11); (4) the divine directions with regard to the erection and arrangement of the dwelling-place of Jehovah in Israel (Exo 24:12-31:18); (5) the rebellion of the Israelites and their renewed acceptance on the part of God (Exo 32-34); (6) the building of the tabernacle and preparation of holy things for the worship of God (Exo 35-39); and (7) the setting up of the tabernacle and its solemn consecration (Exo 40).\n\nThese different sections are not marked off, it is true, like the ten parts of Genesis, by special headings, because the account simply follows the historical succession of the events described; but they may be distinguished with perfect east, through the internal grouping and arrangement of the historical materials. The song of Moses at the Red Sea (15:1-21) formed most unmistakeably the close of the first stage of the history, which commenced with the call of Moses, and for which the way was prepared, not only by the enslaving of Israel on the part of the Pharaohs, in the hope of destroying its national and religious independence, but also by the rescue and education of Moses, and by his eventful life. And the setting up of the tabernacle formed an equally significant close to the second stage of the history. By this, the covenant which Jehovah had made with the patriarch Abram (Gen 15) was established with the people Israel. By the filling of the dwelling-place, which had just been set up, with the cloud of the glory of Jehovah (Exo 40:34-38), the nation of Israel was raised into a congregation of the Lord and the establishment of the kingdom of God in Israel fully embodied in the tabernacle, with Jehovah dwelling in the Most Holy Place; so that all subsequent legislation, and the further progress of the history in the guidance of Israel from Sinai to Canaan, only served to maintain and strengthen that fellowship of the Lord with His people, which had already been established by the conclusion of the covenant, and symbolically exhibited in the building of the tabernacle. By this marked conclusion, therefore, with a fact as significant in itself as it was important in the history of Israel, Exodus, which commences with a list of the names of the children of Israel who went down to Egypt, is rounded off into a complete and independent book among the five books of Moses.\n","order":2,"numberOfChapters":38,"sha256":"eb7361e98eb532a4597443fe03ff49970a96e92aa111bd13cfd9f964ebcf360d","firstChapterNumber":1,"firstChapterApiLink":"/api/c/keil-delitzsch/EXO/1.json","firstChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":1},"lastChapterNumber":40,"lastChapterApiLink":"/api/c/keil-delitzsch/EXO/40.json","lastChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":40},"totalNumberOfVerses":256},"chapter":{"number":35,"content":[{"type":"verse","number":25,"content":["All the women who understood it (were wise-hearted, as in Exo 28:3) spun with their hands, and presented what they spun, viz., the yarn required for the blue and red purple cloth, the crimson and the byssus; from which it is evident that the coloured cloths were dyed in the yarn or in the wool, as was the case in Egypt according to different specimens of old Egyptian cloths (see Hengstenberg, Egypt and the Books of Moses, p. 144). Other women spun goats' hair for the upper or outer covering of the tent (Exo 26:7.). Spinning was done by the women in very early times (Plin. hist. n. 8, 48), particularly in Egypt, where women are represented on the monuments as busily engaged with the spindle (see Wilkinson, Manners ii. p. 60; iii. p. 133, 136), and at a later period among the Hebrews (Pro 31:19). At the present day the women in the peninsula of Sinai spin the materials for their tents from camels' and goats' hair, and prepare sheep's wool for their clothing (Rppell, Nubien, p. 202); and at Neswa, in the province of Omn, the preparation of cotton yarn is the principal employment of the women (Wellstedt, i. p. 90). Weaving also was, and still is to a great extent, a woman's work (cf. Kg2 23:7); it is so among the Arab tribes in the Wady Gharandel, for example (Russegger, iii. 24), and in Nubia (Burckhardt, Nub. p. 211); but at Neswa the weaving is done by the men (Wellstedt). The woven cloths for the tabernacle were prepared by men, partly perhaps because the weaving in Egypt was mostly done by the men (Herod. 2, 35; cf. Hengstenberg, p. 143), but chiefly for this reason, that the cloths for the hangings and curtains were artistic works, which the women did not understand, but which the men had learned in Egypt, where artistic weaving was carried out to a great extent (Wilkinson, iii. pp. 113ff.). \n(Note: For drawings of the Egyptian weaving-stool, see Wilkinson, iii. p. 135; also Hartmann, die Hebrerinn am Putztisch i. Taf. 1.) \n"]},{"type":"verse","number":27,"content":["The precious stones for the robes of the high priest, and the spices for the incense and anointing oil, were presented by the princes of the congregation, who had such costly things in their possession. \n"]},{"type":"verse","number":30,"content":["Moses then informed the people that God had called Bezaleel and Aholiab as master-builders, to complete the building and all the work connected with it, and had not only endowed them with His Spirit, that they might draw the plans for the different works and carry them out, but \"had put it into his (Bezaleel's) heart to teach\" (Exo 35:34), that is to say, had qualified him to instruct labourers to prepare the different articles under his supervision and guidance. \"He and Aholiab\" (Exo 35:34) are in apposition to \"his heart:\" into his and Aholiab's heart (see Ges. 121, 3; Ewald, 311 a). The concluding words in Exo 35:35 are in apposition to אתם (them): \"them hath He filled with wisdom...as performers of every kind of work and inventors of designs,\" i.e., that they may make every kind of work and may invent designs. In Exo 36:1, ועשׂה with vav consec. is dependent upon what precedes, and signifies either, \"and so will make,\" or, so that he will make (see Ewald, 342 b). The idea is this, \"Bezaleel, Aholiab, and the other men who understand, into whom Jehovah has infused (בּ נתן) wisdom and understanding, that they may know how to do, shall do every work for the holy service (worship) with regard to (ל as in Exo 28:38, etc.) all that Jehovah has commanded.\" \n"]}],"introduction":"Preliminaries to the Work. - Ex 35:1-29. After the restoration of the covenant, Moses announced to the people the divine commands with reference to the holy place of the tabernacle which was to be built. He repeated first of all (Exo 35:1-3) the law of the Sabbath according to Exo 31:13-17, and strengthened it by the announcement, that on the Sabbath no fire was to be kindled in their dwelling, because this rule was to be observed even in connection with the work to be done for the tabernacle. (For a fuller comment, see at Exo 20:9.). Then, in accordance with the command of Jehovah, he first of all summoned the whole nation to present freewill-offerings for the holy things to be prepared (Exo 35:4, Exo 35:5), mentioning one by one all the materials that would be required (Exo 35:5-9, as in Exo 25:3-7); and after that he called upon those who were endowed with understanding to prepare the different articles, as prescribed in ch. 25-30, mentioning these also one by one (Exo 35:11-19), even down to the pegs of the dwelling and court (Exo 27:19), and \"their cords,\" i.e., the cords required to fasten the tent and the hangings round the court to the pegs that were driven into the ground, which had not been mentioned before, being altogether subordinate things. (On the \"cloths of service,\" Exo 35:19, see at Exo 31:10.) In Exo 35:20-29 we have an account of the fulfilment of this command. The people went from Moses, i.e., from the place where they were assembled round Moses, away to their tents, and willingly offered the things required as a heave-offering for Jehovah; every one \"whom his heart lifted up,\" i.e., who felt himself inclined and stirred up in his heart to do this. The men along with (על as in Gen 32:12; see Ewald, 217) the women brought with a willing heart all kinds of golden rings and jewellery: chak, lit., hook, here a clasp or ring; nezem, an ear or nose-ring (Gen 35:4; Gen 24:47); tabbaath, a finger-ring; cumaz, globulus aureus, probably little golden balls strung together like beads, which were worn by the Israelites and Midianites (Num 31:50) as an ornament round the wrist and neck, as Diod. Sic. relates that they were by the Arabians (3, 44). \"All kinds of golden jewellery, and every one who had waved (dedicated) a wave (offering) of gold to Jehovah,\" sc., offered it for the work of the tabernacle. The meaning is, that in addition to the many varieties of golden ornaments, which were willingly offered for the work to be performed, every one brought whatever gold he had set apart as a wave-offering (a sacrificial gift) for Jehovah. הניף to wave, lit., to swing or move to and fro, is used in connection with the sacrificial ritual to denote a peculiar ceremony, through which certain portions of a sacrifice, which were not intended for burning upon the altar, but for the maintenance of the priests (Num 18:11), were consecrated to the Lord, or given up to Him in a symbolical manner (see at Lev 7:30). Tenuphah, the wave-offering, accordingly denoted primarily those portions of the sacrificial animal which were allotted to the priests as their share of the sacrifices; and then, in a more general sense, every gift or offering that was consecrated to the Lord for the establishment and maintenance of the sanctuary and its worship. In this wider sense the term tenuphah (wave-offering) is applied both here and in Exo 38:24, Exo 38:29 to the gold and copper presented by the congregation for the building of the tabernacle. So that it does not really differ from terumah, a lift of heave-offering, as every gift intended for the erection and maintenance of the sanctuary was called, inasmuch as the offerer lifted it off from his own property, to dedicate it to the Lord for the purposes of His worship. Accordingly, in Exo 35:24 the freewill-offerings of the people in silver and gold for the erection of the tabernacle are called terumah; and in Exo 36:6, all the gifts of metal, wood, leather, and woven materials, presented by the people for the erection of the tabernacle, are called קדשׁ תּרוּמת. (On heaving and the heave-offering, see at Exo 25:2 and Lev 2:9.) \n"},"thisChapterLink":"/api/c/keil-delitzsch/EXO/35.json","thisChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":35},"nextChapterApiLink":"/api/c/keil-delitzsch/EXO/36.json","nextChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":36},"previousChapterApiLink":"/api/c/keil-delitzsch/EXO/34.json","previousChapterReference":{"commentaryId":"keil-delitzsch","book":"EXO","chapter":34},"numberOfVerses":3}