1Yahweh spoke to Moses, saying, 2“Behold, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. 3I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship, 4to devise skillful works, to work in gold, and in silver, and in bronze, 5and in cutting of stones for setting, and in carving of wood, to work in all kinds of workmanship. 6Behold, I myself have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of all who are wise-hearted I have put wisdom, that they may make all that I have commanded you: 7the Tent of Meeting, the ark of the covenant, the mercy seat that is on it, all the furniture of the Tent, 8the table and its vessels, the pure lamp stand with all its vessels, the altar of incense, 9the altar of burnt offering with all its vessels, the basin and its base, 10the finely worked garments—the holy garments for Aaron the priest, the garments of his sons to minister in the priest’s office— 11the anointing oil, and the incense of sweet spices for the holy place: according to all that I have commanded you they shall do.”
12Yahweh spoke to Moses, saying, 13“Speak also to the children of Israel, saying, ‘Most certainly you shall keep my Sabbaths; for it is a sign between me and you throughout your generations, that you may know that I am Yahweh who sanctifies you. 14You shall keep the Sabbath therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work therein, that soul shall be cut off from among his people. 15Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, holy to Yahweh. Whoever does any work on the Sabbath day shall surely be put to death. 16Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. 17It is a sign between me and the children of Israel forever; for in six days Yahweh made heaven and earth, and on the seventh day he rested, and was refreshed.’”
18When he finished speaking with him on Mount Sinai, he gave Moses the two tablets of the covenant, stone tablets, written with God’s finger.
The Book of Ecclesiastes is classified as part of the "wisdom literature" of the ancient Hebrews. This genre may be said to encompass all literary writings current in ancient Mesopotamia (as well as in the neighboring lands of the Near East, including Egypt) whose content is concerned, in one way or another, with life and nature, and with man's evaluation of them, based either on direct observation or insight. Helpful to a determination of the usage of the term "Wisdom Literature” is an understanding of the root hkm, which underlies the basic expression of "wisdom" in Hebrew and its cognate languages. The root hkm in Akkadian has the meaning of "clever, cunning" as well as "wise" when applied to kings, elders, scribes, diviners, and especially craftsmen and technicians. The notion of skillful "making" gave rise to various adjectives meaning "experienced, able." The force of the term "wisdom" in Akkadian, therefore, was upon a skill or experience that brought expertise or enablement in an endeavor. In Biblical Hebrew, this same basic nuance of "skill" is evident in all derivatives of hkm. For example, the term is used of the special ability of "artisans" in Exod 28:3; 31:1-11; 35:30, 35; 36:1-3, of the technical expertise of "stonemasons" in 1 Chr 22:15, of the trained ability of "goldsmiths" in Jer 10:9, of the experienced competence of "mariners" in Ps 107:27, of the craftsmanship of "ship builders" in Ezek 27:8-9, of the artistry of "artificers" in 1 Kings 7:14, and of the wizardry (unusual art) of magicians in Isa 3:3. It also is employed to denote the peculiar prowess enabling the heads of tribes, judges, and kings to perform either special or official tasks (cf. Deut 1:13,15; 16:19; 2 Sam 14:20). Of the 318 uses of the root hkm in the Tanach, 196 instances appear in Wisdom Literature (i.e. Job, Proverbs, Ecclesiastes, and some Psalms). In these contexts it bears an ethical/moral nuance, for just as in the secular realm it had been applied to technical skill, so here it is applied to the ability to cope with life in general. Scott in his study of the term in the Wisdom writings concluded: "thus “wisdom” (Hebrew hokmah) gained the sense of 'skill in living,' the trained ability to live in equilibrium with the moral order of the world." The Israelites viewed the world as an ordered system (under the control of G-d, cf. Job 1:21; 42:1-2; Prov 16:1-4; 21:1; Eccl 3:1-8; 5:18-19; 12:14), and the responsibility of wisdom was the instruction of men in the practical affairs of life in such a system. This wisdom is, however, neither simply utilitarian or amoral, but linked inseparably with the concepts of "righteousness" and “the fear of the LORD" (Prov 9:9-10). Therefore, for the Israelite, "wisdom" and the literature that develops a “skill in living life” is related to God's righteous order that has been established ultimately for man's good. As part of this genre, Ecclesiastes was designed as a means of training youth in the often unequal and contradictory experiences of life in this world while reminding them of the godly values and virtues that order the world (Eccl 3:11-12; 8:11-12). Understanding these “facts of life” (Eccl 8:17; 10:2; 11:5) and how to maintain “spiritual balance” throughout the tests of life (Eccl 11:9-10; 12:1, 6, 14) is the product of “wisdom.”