The Book of Genesis The Book of Leviticus


The second book of our Bible, and the second book of our study is The Second Book of Moses called Exodus.

Exodus, Book of. The word Exodus is Greek, and means a departure; the book is so called because it describes the departure of the Israelites out of Egypt. A continuation of the narrative in Genesis, it consists of two principal divisions: (1) historical, chs. 1-18; (2) legislative, 19-40.

The first division tells us of the oppression of Israel in Egypt, under a dynasty of kings that "knew not Joseph"; the early history and call of Moses; the various steps by means of which the deliverance was at last accomplished; the exodus itself, along with the institution of the passover as a commemoration of it, and the sanctification of the firstborn (12:37-13:16); the march to the Red Sea, destruction of Pharaoh's army, and Moses' song of victory (13:17-15:21); events on the journey from the Red Sea to Sinai; the bitter waters of Marah, the giving of quails and the manna, the observance of the Sabbath, the miraculous gift of water at Rephidim, and the battle there with the Amalekites (15:22-17:16); the arrival of Jethro in the camp and his advice as to the civil government of the people (18).

The second division describes the solemn events at Sinai. The people are set apart "as a kingdom of priests and an holy nation" (19:6); the Ten Commandments are given, and are followed by the code of laws intended to regulate the social life of the people (20-23); an Angel is promised as their guide to the promised land, and the covenant between God and Moses and the 70 elders is ratified (23:20-24:18); instructions are given respecting the tabernacle, its furniture and worship (25:1-31:18). Then follows the account of the sin of the people in the matter of the golden calf (32:1-34:35); and lastly, the construction of the tabernacle and provision for its services (35:1-40:33). The book of Exodus thus gives the early history of the nation in three clearly marked stages: first, a nation enslaved; then a nation redeemed; lastly, a nation set apart and, through the blending of its religious and political life, consecrated to the service of God.

Exodus 1:7. How did the Lord bless the descendants of Jacob?

"The fulfillment of God's promises to Abraham required that Israel should become numerous. To accomplish this, the little family, numbering only 70 persons (Genesis 46:26-27), needed sufficient time and a peaceful place in which to grow. Egypt was that place ...

"... Palestine was a battleground for warring nations that moved back and forth in their conquests between the Nile and the Euphrates. Israel would have found no peace there. They required stable conditions for their eventual growth and development ...

"Their bondage certainly was not all on the negative side. It too served a good purpose. The cruelty of the taskmasters, the hatred that existed between the Hebrews and the Egyptians, and the length of their trying servitude fused Jacob's children into a united people ...

"The hatred they felt toward the Egyptians prevented intermarriage between the Hebrews and their neighbors. To reap the benefits of the Abrahamic promises, Israel had to remain a pure race, and the Lord used this means to achieve it ...

"Yes, Egypt had her role in the Lord's mighty drama, and she played it well.

"At the end of 430 years, the Lord now decreed that the time had arrived for Israel to occupy her own land and there become that 'peculiar people' who would await the coming of their Messiah." (Petersen, Moses, pp. 27-30.)

Exodus 1:8-10. Why did the Egyptians afflict them?

Many scholars speculate that Joseph came to power in Egypt while the nation was under the domination of the Hyksos people. The ancient historian Manetho called the Hyksos the shepherd-kings and told how their conquest and dominion were bitterly hated by the Egyptians. The Hyksos were Semitic peoples from the lands north and east of Egypt. Since Jacob and his family were also Semitic, it is easy to understand how Joseph would be viewed with favor by the Hyksos and also how, when the Hyksos were finally overthrown and driven out of Egypt, the Israelites would suddenly fall from favor with the native Egyptians.

Many people have wondered how Joseph could be vice-regent for so many years without having his name in any of the records or monuments of Egypt. If the theory of Hyksos domination is correct, then Joseph's name would have been purged from records and monuments along with those of the other Hyksos rulers. Nevertheless, one scholar claimed that he found the Egyptian name Yufni, which would be the equivalent in Egyptian of the Hebrew Yosef (see Donovan Courville, "My Search for Joseph," Signs of the Times, Oct. 1977, pp. 5-8). While the evidence is not conclusive, at least it can be said that there may be extra-biblical evidence of Joseph's existence.

Exodus 1:15-20. Why did the midwives choose to disobey Pharaoh?

The oppressive measures of the pharaoh were not able to thwart the purposes of God in creating a great nation. Through the courageous faith of the midwives and their refusal to carry out the pharaoh's orders to execute the male children, Israel continued to prosper. The life of Moses, who was a similitude of the Savior (see Moses 1:6), was threatened by the ruler of the land, just as the life of Christ was threatened by Herod, who decreed the death of the children of Bethlehem.

Both the ancient Jewish historian Josephus and Jonathan ben Uzziel, another ancient Jewish writer, recorded that the pharaoh had a dream wherein he was shown that a man soon to be born would deliver Israel from bondage, and this dream motivated the royal decree to drown the male children (see Josephus, Antiquities of the Jews, bk. 2, chap. 9, par. 2; Clarke, Bible Commentary, 1:294).

Exodus 1:22. What did Pharaoh charge his people to do with the Israelite babies?

Exodus 2:1-3. What did the mother of Moses do when he was three months old?

Moses was a descendant of Levi through both his father, Amram (see Exodus 6:16–20), and his mother, Jochebed (see Exodus 2:1; 6:20).

Exodus 2:5. Who discovered the ark?

Exodus 2:6. What did Moses do when he was discovered in the ark?

Exodus 2:8. Who nursed the child?

Exodus 2:10. What Training Did Moses Receive as a Youth in Egypt?

In the New Testament Stephen made a lengthy speech about the dealings of the Lord with the house of Israel. Concerning Moses' youth, Stephen related, "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds" (Acts 7:22).

Josephus said that Moses was a very handsome and educated prince and a mighty warrior in the cause of the Egyptians (see Antiquities, bk. 2, chap. 9, par. 7; chap. 10, pars. 1-2).

As a prince, Moses may have had access to the royal libraries of the Egyptians as well as the scriptural record of the Israelites as taught by his mother. Quite possibly he read the prophecies of Joseph and was led by the Spirit to understand his divine appointment to deliver his brethren the Israelites. Stephen's address implied that Moses understood his responsibility: "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel ... For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." (Acts 7:23, 25.)

Paul, in Hebrews, added further to the concept, "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; ... esteeming the reproach of Christ greater riches than the treasures of Egypt" (Hebrews 11:24, 26). Moses' mother, Jochebed, likely taught him the principles and righteous traditions of the Hebrews as she nursed and cared for him (see Exodus 2:7-9).

Exodus 2:11-15. Why did Moses kill the Egyptian?

"'Smote' and 'slew' in King James English are both translated from Hebrew nakhah, meaning 'to beat down'; it is the word used in describing the action taken by soldiers in combat against each other. It would be correct to say that Moses slew a man who was slaying another, or took a life in saving a life. His looking 'this way and that' before doing so, simply indicates that he was aware that the Egyptians would not condone his defense of a slave." (Rasmussen, Introduction to the Old Testament, 1:74.)

"However, the historian Eusebius says that the slaying was the result of a court intrigue in which certain men plotted to assassinate Moses. In the encounter it is said that Moses successfully warded off the attacker and killed him. (Eusebius IX:27.)

"In the Midrash Rabbah, the traditional Jewish commentary on the Old Testament, it is asserted that Moses, with his bare fists, killed an Egyptian taskmaster who was in the act of seducing a Hebrew woman. This is confirmed in the Koran.

"Certainly there must have been good reason for Moses' act, and most assuredly the Lord would not have called a murderer to the high office of prophet and liberator for his people Israel." (Petersen, Moses, p. 42.)

Exodus 2:13-15. Why did Moses flee from Pharaoh?

Exodus 2:16-17. How did Moses help the daughters of the priest of Midian?

Exodus 2:18. Who Was Reuel?

The more common name for Reuel is Jethro (see Exodus 3:1; Numbers 10:29). Jethro was a descendant of Midian, who was a son of Abraham and Keturah (see Genesis 25:1-6).

Exodus 2:23. Why did the children of Israel cry to God?

Acts 7:30 indicates that the "process of time" described here was another forty years.

Exodus 3:1

Horeb is the same as Mount Sinai, where Moses received the law from the Lord. Elijah also later sought refuge at Horeb (see 1 Kings 19:8).

Exodus 3:1-10

"A manifestation was given to Moses by a messenger of light, causing a bush to appear to burn; it was really not afire and was not consumed. The word 'angel' could better have been rendered 'messenger' which is the basic meaning of the Hebrew word malakh. A flame in a bush, a mighty wind, a small voice, a great thundering, or other phenomena may herald a message from God, as a malakh of God. After Moses' attention was drawn to the bush, the voice of the Lord Himself spoke to Moses; Moses responded in awe and reverence." (Rasmussen, Introduction to the Old Testament, 1:74.)

Exodus 3:7-10. What did the Lord call Moses to do?

Exodus 3:11–18. What Is the Significance of the Title I Am?

When the Lord appeared to Moses in the burning bush He used the name I AM to identify Himself as the God of Israel, the same God who had appeared to Abraham, Isaac, and Jacob. Although this is the first time this name appears in the Bible, it is obvious that if the name had not been known to the Israelites, its value for identifying the Lord would have been useless. Correct identification was crucial to Moses in authenticating his call to the Israelites. This name does not appear frequently in the Bible; however, Jesus (the Jehovah of the Old Testament) used it on other occasions to identify Himself to Abraham, to the Jews (see John 8:58).

Etymologically, the title I AM is directly related to the most frequently used name of deity in the Old Testament -- YHWH. How often the name YHWH appears in the Bible may not always be evident in the King James Version, since the translators substituted the title LORD or GOD almost every place it appeared in the Hebrew. This practice shows deference to the reverential feelings of the Jews who never pronounced the name, substituting instead their word for Lord -- Adonai. (Read Genesis 18:1-3 where this distinction between Lord and LORD makes a significant difference in the interpretation.) I AM is the first person singular form of the verb to be. Therefore, YHWH (which can also be the third person singular) would mean "HE IS" or "HE EXISTS." The first or third person of the same verb was used by the Lord in the Hebrew text of the Old Testament, depending upon whether He wanted to emphasize His own or our own perspective.

Exodus 3:16. What did the Lord tell Moses to do?

Exodus 3:19-20. What would the Lord do in Egypt before his people would be let go?

Exodus 3:21-22. How would the Lord give his people "favour in the sight of the Egyptians"? (V. 21)

Exodus 4:1-9. What three signs did the Lord provide Moses? Why?

Exodus 4:10. How did Moses feel about his calling? Why?

Exodus 4:10-17. Why Was Moses So Reluctant to Be God's Spokesman?

There is some evidence that Moses may have had a mild speech impediment, although some scholars think Moses may only have been suggesting that his facility in both the Hebrew and Egyptian languages was poor after having lived forty years with the Midianites. Whatever the outward cause, the Lord answered Moses with reasoning so simple and yet so profound that it was difficult to refute. Moses' feelings of inadequacy were so strong, however, that he still insisted he needed help. The Lord became angry at this continued lack of confidence and gave Aaron to Moses as a spokesman. Anyone with normal feelings of his own unworthiness can sympathize with Moses, but all must learn to trust in the power of the Lord.

Exodus 4:14-17. Who was appointed to be a spokesman for Moses? (See also Exodus 4:16b)

Exodus 4:20. Whom did Moses take with him to Egypt?

Exodus 4:18-28. Why Was the Lord Angry with Moses As He Traveled to Egypt?

The King James Version lacks detail in this account. The Joseph Smith Translation indicates that the Lord was angry with Moses for failing to circumcise his son. It appears that Zipporah had not wanted to circumcise Gershom but relented when the Lord expressed His anger to Moses.

"And it came to pass, that the Lord appeared unto him as he was in the way, by the inn. The Lord was angry with Moses, and his hand was about to fall upon him, to kill him; for he had not circumcised his son.

"Then Zipporah took a sharp stone and circumcised her son, and cast the stone at his feet, and said, Surely thou art a bloody husband unto me.

"And the Lord spared Moses and let him go, because Zipporah, his wife, circumcised the child. And she said, Thou art a bloody husband. And Moses was ashamed, and hid his face from the Lord, and said, I have sinned before the Lord.

"And the Lord said unto Aaron, go into the wilderness to meet Moses, and he went and met him, in the mount of God; in the mount where God appeared unto him; and Aaron kissed him." (JST, Exodus 4:24–27.)

Exodus 4:19-21. Did the Lord Raise Up the Pharaoh and Did He Harden the Pharaoh's Heart?

The Joseph Smith Translation of Exodus 4:21 says, "I will prosper thee; but Pharaoh will harden his heart, and he will not let the people go." This truth must be remembered in all subsequent references to the pharaoh's heart being hardened.

Exodus 4:21. What would Pharaoh do when he saw the signs?

Exodus 4:22-23. What was Moses to say to Pharaoh?

Exodus 4:29. Whom did Moses and Aaron gather?

Exodus 4:30. What did Aaron say and do?

Exodus 4:31 How did the people respond to the Lord's message?

Exodus 5:1-23; 6:1.

God gave the pharaoh a chance to let Israel go, of his own free will, to worship God. Through his refusal the pharaoh could blame no one but himself for the consequences.

Exodus 5:1. What did Moses and Aaron say to Pharaoh?

Exodus 5:2. What was Pharaoh's reply?

Exodus 5:6-9. How did Pharaoh increase the burden on the people?

Exodus 5:22-23. What did Moses say to the Lord?

Exodus 6:1-8. What did the Lord say to Moses?

Exodus 6:3. Was Jehovah's Name Known before Moses?

The King James Version of Exodus 6:3 suggests that the name Jehovah was unknown to Abraham, Isaac, and Jacob. This suggestion, however, obviously cannot be the case (see Genesis 4:26 in which the name LORD [Jehovah] first appears). Also, the Lord (Jehovah) appeared several times to Abraham, Isaac, Jacob, and others. Obviously there is something wrong with the King James translation of Exodus 6:3. The problem can be resolved if one knows that the verse can be read as a question in the Hebrew, as well as the English, merely by raising the inflection of the voice toward the end of the sentence. (When one translates a text, not spoken aloud, he may not catch the inflection and may therefore miss the original intention of the writer.) The Prophet Joseph Smith rendered this passage as follows: "And I appeared unto Abraham, unto Isaac, and unto Jacob. I am the Lord God Almighty; the Lord JEHOVAH. And was not my name known unto them?" (JST, Exodus 6:3.) The answer is yes!

Exodus 6:9. What did Moses say to the children of Israel?

Exodus 6:12. How was his message received? Why?

Exodus 6:12, 30

The King James Version states that Moses had "uncircumcised lips" (Exodus 6:30). The Joseph Smith Translation clarifies this statement by saying that Moses had "stammering lips" and was "slow of speech" (JST, Exodus 6:29). Exodus 4:10 in the New English Bible reports that Moses was "slow and hesitant in speech." This characteristic may explain Moses' original hesitation to be God's spokesman (see Exodus 4:10; see also Reading 9-14).

Exodus 6:30. What did Moses say to the Lord when he was asked to return to Pharaoh? (See v.30a)

Exodus 7-10. The Plagues of Egypt

There have been numerous attempts through the ages to explain the plagues described in these chapters of Exodus. Some have tried to show that the various plagues were the result of some natural phenomenon such as passing meteorites or the explosion of a volcanic island in the Mediterranean Sea. While there is some degree of logical progression in the plagues (the river's pollution could have driven the frogs out of the marshes to die, and this situation would then have bred lice, flies, and disease), it is not possible at present to explain how the Lord brought about these miraculous events. The fact that the plagues were selective (that is, sent upon the Egyptians but not the Israelites) adds to their miraculous nature. God often works through natural means to bring about His purposes, but that fact does not lessen the miraculous nature of His work. In the plagues and eventual deliverance of Israel from the bondage of Egypt is a record of remarkable and miraculous intervention by God in behalf of His children. How He actually intervened is not nearly so significant as that He did intervene.

Exodus 7:1. What offices were Moses and Aaron appointed to by the Lord?

The Prophet Joseph Smith corrected this verse to read that Moses was to be a prophet to the pharaoh rather than a god.

Exodus 7:3. What would Pharaoh do when the Lord's message was delivered? (See v.3a)

Exodus 7:5. When would the Egyptians know that the Lord is the God of the children of Israel?

Exodus 7:7. How old was Moses when he spoke to Pharaoh?

Exodus 7:10-12. What miracle was performed to show the Lord's power?

Exodus 7:11-12. Did the Magicians in the Pharaoh's Court Exercise the Power of the Lord?

"All down through the ages and in almost all countries, men have exercised great occult and mystical powers, even to the healing of the sick and the performing of miracles. Soothsayers, magicians, and astrologers were found in the courts of ancient kings. They had certain powers by which they divined and solved the monarch's problems, dreams, etc. One of the most striking examples of this is recorded in Exodus, where Pharaoh called 'the wise men and the sorcerers' who duplicated some of the miracles the Lord had commanded Moses and Aaron to perform. When Aaron threw down his rod, it became a serpent. The Egyptian magicians threw down their rods, and they also became serpents ... "... The Savior declared that Satan had the power to bind bodies of men and women and sorely afflict them [see Matthew 7:22-23; Luke 13:16]. If Satan has power to bind the bodies, he surely must have power to loose them. It should be remembered that Satan has great knowledge and thereby can exercise authority and to some extent control the elements, when some greater power does not intervene." (Smith, Answers to Gospel Questions, 1:176, 178.)

Exodus 7:13. How did Pharaoh respond?

Exodus 7:14-18. What was the first plague?

Exodus 7:22. What did the magicians do?

Exodus 8:1-4. What was the second plague?

Exodus 8:7. What did the magicians do?

Exodus 8:8. How did Pharaoh respond?

Exodus 8:15. What did Pharaoh do after the plague of frogs?

Exodus 8:16-17. What was the third plague?

Exodus 8:18. What did the magicians try to do?

Exodus 8:19. What did the magicians say to Pharaoh?

Exodus 8:20-21. What was the fourth plague?

Exodus 8:32. How did Pharaoh respond?

Exodus 9:1-3. What was the fifth plague?

Exodus 9:7. How did Pharaoh respond?

Exodus 9:8-9. What was the sixth plague?

Exodus 9:11. Why were the magicians unable to stand before Moses?

Exodus 9:12. How did Pharaoh respond? (See Exodus 9:12a)

Exodus 9:18. What was the seventh plague?

Exodus 9:35. How did Pharaoh respond?

Exodus 10:4. What was the eighth plague?

Exodus 10:20. How did Pharaoh respond?

Exodus 10:21. What was the ninth plague?

Exodus 10:27. How did Pharaoh respond?

Exodus 11. What Is the Significance of the Final Plague on Egypt?

Elder McConkie noted the similarities between the smiting of disobedient and hard-hearted Egypt and the spiritual death of those who refuse to hearken to the Firstborn of God. There is, however, one additional comparison that could be made. In the typology of the Passover, the children of God (Israel) are in bondage to an evil power (Egypt). Similarly, all of God's children come into a world of sin and may find themselves in bondage to Satan and the powers of sin. Thus, the pharaoh could be thought of as a type or symbol of Satan. In light of this truth, it should be noted that what finally released the children of Israel from the bondage of the pharaoh (the symbol of Satan) was the death of the firstborn of Egypt. In like manner the atoning sacrifice of the Firstborn Son of God freed the children of God from death, a bondage to Satan.

Exodus 11:2. What were the children of Israel to borrow from the Egyptians?

Exodus 11:2. Was It Honest for the Israelites to "Borrow" Things from the Egyptians When They Had No Intention of Returning Them?

Adam Clarke, a Bible scholar, commented on the translation of the Hebrew word sha'al as "borrow."

"This is certainly not a very correct translation: the original word ... shaal signifies simply to ask request, demand, require, inquire, &c.; but it does not signify to borrow in the proper sense of that word, though in a very few places of Scripture it is thus used. In this and the parallel place, chap. xii. 35, the word signifies to ask or demand, and not to borrow, which is a gross mistake ... God commanded the Israelites to ask or demand a certain recompense for their past services, and he inclined the hearts of the Egyptians to give liberally; and this, far from a matter of oppression, wrong, or even charity, was no more than a very partial recompense for the long and painful services which we may say six hundred thousand Israelites had rendered to Egypt, during a considerable number of years. And there can be no doubt that while their heaviest oppression lasted, they were permitted to accumulate no kind of property, as all their gains went to their oppressors." (Bible Commentary, 1:307.)

The Egyptians, who seem to have been less hard-hearted than their pharaoh and more impressed with the powers of Moses, responded to this commandment, and the Israelites seem to have taken great wealth with them (see Exodus 12:35-36). Probably some of these spoils were later used in the construction of the golden calf (see Exodus 32:1-4) and in the building of the tabernacle (see Exodus 35:22–24). The wealth of the Egyptians also fulfilled the promise given to Abraham that the children of Israel would "come out with great substance" (Genesis 15:14).

Exodus 11:5. What was the tenth plague?

Exodus 11:6. What would be the response of the Egyptians?

Exodus 12:2. The Beginning of Months

So significant was the event about to take place that the Lord commanded Israel to use this event as the beginning of their calendar. Thus the sacred calendar of Israelite feasts and festivals begins with the month of Abib (later called Nisan), which corresponds to late March and early April. The so-called “Jewish New Year,” which may come either in September or October, began while the Jews were captive in Babylon.

Exodus 12:3. What were the children of Israel to do?

Exodus 12:5. What did the lamb without blemish represent?

Exodus 12:8-10. Instructions for Cooking the Lamb

Sodden with water means "boiled or stewed." The lamb was to be roasted, not cooked in water. The phrase "with the purtenance thereof" means that the entrails, or internal organs, were to be roasted with the animal. Keil and Delitzsch translated verse 9 as follows: "They shall eat the lamb in that night ... and none of it 'underdone' (or raw), or boiled; ... but roasted with fire, even its head on (along with) its thighs and entrails." They explained that the lamb was thus "'undivided or whole, so that neither head nor thighs were cut off, and not a bone was broken [see Exodus 12:46], and the viscera were roasted in the belly along with the entrails,' the latter, of course, being first of all cleansed ... It is very certain that the command to roast was not founded upon the hurry of the whole procedure, as a whole animal could be quite as quickly boiled as roasted, if not even more quickly, and the Israelites must have possessed the requisite cooking utensils. It was to be roasted, in order that it might be placed upon the table undivided and essentially unchanged. 'Through the unity and integrity of the lamb given them to eat, the participants were to be joined into an undivided unity and fellowship with the Lord, who had provided them with the meal.'" (Commentary, 1:2:14-15.)

Exodus 12:11. What was this event to be called?

Exodus 12:12. What would the Lord do?

Exodus 12:14. In What Way Is the Passover An Ordinance Forever?

"The Feast of the Passover was fulfilled in that form in the crucifixion of Jesus Christ. The Passover was a law given to Israel which was to continue until Christ, and was to remind the children of Israel of the coming of Christ who would become the sacrificial Lamb. After he was crucified the law was changed by the Savior himself, and from that time forth the law of the sacrament was instituted. We now observe the law of the sacrament instead of the Passover because the Passover was consummated in full by the death of Jesus Christ. It was a custom looking forward to the coming of Christ and his crucifixion and the lamb symbolized his death ...

"The word forever used in the Old Testament does not necessarily mean to the end of time but to the end of a period." (Smith, Answers to Gospel Questions, 5:153–54.)

Exodus 12:15-17. Why should the people observe the feast of the unleavened bread?

Exodus 12:18-20. What Is the Symbolic Meaning of the Unleavened Bread and Bitter Herbs?

Leaven, or yeast, was seen anciently as a symbol of corruption because it so easily spoiled and turned moldy. Jesus used this imagery when He warned the disciples of the "leaven of the Pharisees" (Matthew 16:6), meaning their corrupt doctrine (see Matthew 16:6-12). In the law of Moses no leaven could be offered with the trespass offering (see Leviticus 6:17), suggesting that the offering must be without any corruption. For the Israelites, eating the unleavened bread symbolized that they were partaking of the bread which had no corruption or impurity, namely, the Bread of Life, who is Jesus Christ (see John 6:35). The careful purging of the household of all leaven (see Exodus 12:19) was a beautiful symbol of putting away all uncleanliness from the family. Paul drew on this imagery of the unleavened bread when he called upon the Corinthian Saints to put away sin from their lives (see 1 Corinthians 5:7-8). (Note: Christ’s comparison of the kingdom of heaven to leaven does not refer to yeast’s tendency to spoil but to the fact it causes dough to rise or swell [see Matthew 13:33].) The bitter herbs served to remind Israel of the bitter and severe bondage they had endured in Egypt.

Exodus 12:26-27. What were the people to say to their children when asked about the Passover?

Exodus 12:29. What did the Lord do that night?

Exodus 12:30. How did Pharaoh respond?

Exodus 12:37. About how many Israelite men left Egypt?

Exodus 12:39. Why did the people eat unleavened cakes?

Exodus 12:40. How long had the children of Israel stayed in Egypt?

The Bible contains two versions of how long Israel was in Egypt. According to Exodus 12:40-41, the period was exactly 430 years. Paul, however, in Galatians 3:17, seems to suggest that it was 430 years from the time Abraham received the covenant to the Exodus, although Paul may have meant something else.

The Samaritan text, one of the oldest manuscripts of the Old Testament, reads, "Now the sojourning of the children of Israel and of their fathers, which they sojourned in the land of Canaan and in the land of Egypt was 430 years" (in Clarke, Bible Commentary, 1:358). Other equally significant texts do not support this addition, however.

When Abraham was shown the future bondage of Israel in vision, the Lord said, "Thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years" (Genesis 15:13; emphasis added). This passage suggests strongly that the captivity would be four hundred years. One scholar wrote a summary of the evidence for both views and concluded that the idea of the longer captivity is the best supported. He said:

"Some years ago it was fashionable to date the Exodus to the fifteenth century BC. First Kings 6:1 says it was 480 years from the Exodus to the fourth year of Solomon's reign. This points to the fifteenth century. Moreover, the discovery of the fourteenth century Amarna Letters, letters from vassal princes in Canaan to Amenophis IV (the famous Ahkenaton) speak of confusion in the land. The disturbance was occasioned by the relaxation of Egyptian rule coupled with marauding bands of brigands who are called 'Hapiru.' The Hapiru were associated in some scholars' minds with the invading Hebrews. Furthermore, Professor John Garstang, the excavator at Jericho, said that that city was destroyed in the Late Bronze Age, a time which would fit with other evidence. This city was, of course, the one which the Bible says was the first to be taken by the Hebrews in Canaan as they marched around its walls and blew their trumpets and the walls came tumbling down. So a number of factors converged to support what seemed to be a Biblical dating for the Exodus. The suggestion was that the pharaoh of the Exodus was either Thutmoses III (ca. 1490-1435) or Amenophis III (ca. 1406-1370).

"Today the picture has changed entirely. One by one the factors which pointed to an early date for the Exodus have either been called into doubt or have been shown to have nothing to do with the question. At the same time new evidence has come to light which points to a later date: the thirteenth century, perhaps early in the reign of Ramses II (1290-1224). Exodus 1:11 tells us that the Hebrews' bondage had to do with rebuilding the royal treasure cities of Pithom and Ramses (Tanis). The nature of this bondage as described in Exodus 1:14 strongly suggests that, being nomads close to the building sites, these people were pressed into labor gangs. They were forced to develop the fields which would support the populations of the cities as well as make brick out of which the splendid new royal bastions were being constructed. Archaeologically recovered history of these sites indicates that they went into decline when the Hyksos were driven from the land, but that they were rebuilt under Ramses II or possibly his father, Seti I (1309-1290 BC). There is also the statement in chapters 20 and 21 of Numbers that when the Hebrews sought to cross Edom and Moab they were turned back and had to make their way along the border between these lands. Again archaeological research can now tell us about the history of this Transjordanian area. It did not have a settled population until the thirteenth century. Before that time there would have been no Edom and no Moab to refuse passage to the Hebrews. There has also come to light another written source of interest in dating the Exodus. This is an Egyptian inscription celebrating the victories of Pharaoh Merneptah in Canaan around the year 1220 BC. This speaks of 'Israel' and is indeed the oldest written mention of Israel we know. Of course, this only shows the latest date one can give for the presence of Israel in Canaan. But the date of the inscription -- 1220 BC -- is taken by some to be significant in light of other evidence. A part of that evidence, in addition to what has been mentioned, is the violent destruction of a number of Canaanite cities in the thirteenth century. Was this the work of invading Hebrews?

"Clearly the question of the date of the Exodus cannot be settled decisively. Yet the weight of evidence is strong, and almost all scholars today agree upon Ramses II or possibly his father as the ruler whose heart was hardened against the Hebrews." (Frank, Discovering the Biblical World, p. 56.)

Exodus 12:43-51. Why Weren’t Non-Israelites Allowed to Eat the Passover?

The Passover was an ordinance and ceremony identifying Israel as a chosen nation, a people selected by Jehovah and a people who had in turn elected to serve Him. The Lord forbade strangers, or "nonmembers" of Israel, from partaking of the Passover just as He has said that partaking of the sacrament is only for those who have repented and are baptized and worthy. To partake of either as a "nonmember" would imply a renewal of covenants which, in fact, had never been made. The Lord has always emphasized, however, that if a stranger "will [desire to] keep the passover" (Exodus 12:48), he must join Israel by circumcision, or, today, be baptized.

Exodus 131-2, 11-16. Who were to be sanctified unto the Lord?

"Again, the Lord, through the sprinkling of the blood of a lamb on the door-posts of the Israelites, having saved the lives of all the first-born of Israel, made a claim upon them for their services in His cause ...

"But the first-born of the Egyptians, for whom no lamb as a token of the propitiation was offered, were destroyed. It was through the propitiation and atonement alone that the Israelites were saved, and, under the circumstances they must have perished with the Egyptians, who were doomed, had it not been for the contemplated atonement and propitiation of Christ, of which this was a figure.

"Hence the Lord claimed those that He saved as righteously belonging to Him, and claiming them as His He demanded their services; but afterwards, as shown in [Numbers 3:12–13]; He accepted the tribe of Levi in lieu of the first-born of Israel; and as there were more of the first-born than there were of the Levites, the balance had to be redeemed with money, which was given to Aaron, as the great High Priest and representative of the Aaronic Priesthood, he being also a Levite. [See Numbers 3:50–51.]" (Taylor, Mediation and Atonement, p. 108.)

Of further significance is the truth that Christ is the Firstborn among all of Heavenly Father’s spirit children. He came as the Redeemer, paying the price for all, and thus is justified in requesting that they serve Him. As Paul said, all mankind is “bought with a price” (1 Corinthians 6:20).

Exodus 13:3-10. What were the people to do each year for a week? Why?

Exodus 13:14-15. What were the people to tell their sons about redeeming the firstborn?

Exodus 13:17-20. Why did the Lord lead the people around the land of the Philistines instead of through it?

"The route Israel was to go was indicated by a pillar of fire signifying the presence of the Lord going before them. They would have had a short journey had they been ready and capable of following the coastal route through Philistine lands to Canaan" (Rasmussen, Introduction to the Old Testament, 1:80). Their faith, however, was not yet sufficient for such a task. God does not require a trial too great for one’s faith (see 1 Corinthians 10:13). The phrase they "went up harnessed" (Exodus 13:18) seems to imply organization and orderliness and probably preparation for possible attack. Although the logistics of taking up to two million people into the wilderness is absolutely staggering, this verse suggests that it was not a disorganized flight but rather an orderly exodus.

Exodus 13:17-19. Whose bones did Moses take out of Egypt? Why?

Exodus 13:21-22. How did the Lord lead his people?

Exodus 14:1-9. Why did Pharaoh follow the Israelites? (See also Exodus 14:4a)

Exodus 14:10-12. What did the Israelites do when they saw the Egyptians coming?

Exodus 14:13-14. What did Moses say to the people?

Exodus 14:19-20. What happened to "the pillar of the cloud"? (V. 19b; see also v. 20a)

Exodus 14:21. What did the Lord cause the Red Sea to do?

Exodus 14:22. What did the children of Israel do?

Some modern scholars have argued that Moses did not take Israel directly to and then through the Red Sea proper (the Gulf of Suez branch of the Red Sea), but rather through the "Reed Sea," since in Hebrew Yam Suph means "The Reed Sea." These scholars believe the area crossed was a marshy lowland near the Bitter Lakes (See the map of the Exodus in Maps and Charts). They maintain that the chariots of the Egyptians bogged down in the mud and then the soldiers drowned when higher waters came in. Exodus 14:22, 29 says that "the waters were a wall unto them on their right hand, and on their left," certainly implying more than passing through a marshy area dried by a sudden wind.

The Lord may have had at least two reasons for taking Israel through the Red Sea. First, the action displayed His awesome and great protective power. He was the only warrior in this battle against one of the most formidable armies in the world. Therefore, this event was the prelude and proof of His demand henceforth for trust and obedience. Second, when that battle was over, the power of the Egyptian army was destroyed. The time necessary for rebuilding Egypt’s power left Israel unmenaced until she became established in the promised land.

Paul taught that the passage through the Red Sea and the overshadowing of the cloud or pillar of fire were clearly types or symbols of the baptism of water and fire (see 1 Corinthians 10:1-4).

Exodus 14:23-28. What did the Lord do to the Egyptians?

Exodus 14:29-31. What caused the people to fear and to believe the Lord and Moses?

Exodus 15:20-21. Why did the children of Israel praise the Lord?

Exodus 15:24. Why did the people murmur against Moses?

This verse contains the first of over twenty uses of the word murmur in its various forms in the record of Israel's wanderings. Murmuring seems to have been a dominant part of their natures and a root of some of the problems they faced (see Topical Guide, s.v. "murmuring, murmur").

Murmuring is defined as "a half-suppressed or muttered complaint" (Webster's New Collegiate Dictionary, 1979 ed., s.v., "murmur"). Instead of open expression of concern and criticism so a problem can be dealt with, it is behind-the-scenes grumbling. Elder Marion G. Romney said:

"I desire to call your attention to the principle of loyalty, loyalty to the truth and loyalty to the men whom God has chosen to lead the cause of truth. I speak of 'the truth' and these 'men' jointly, because it is impossible fully to accept the one and partly reject the other.

"I raise my voice on this matter to warn and counsel you to be on your guard against criticism ... It comes, in part, from those who hold, or have held, prominent positions. Ostensibly, they are in good standing in the Church. In expressing their feelings, they frequently say, 'We are members of the Church, too, you know, and our feelings should be considered.'

"They assume that one can be in full harmony with the spirit of the gospel, enjoy full fellowship in the Church, and at the same time be out of harmony with the leaders of the Church and the counsel and directions they give. Such a position is wholly inconsistent, because the guidance of this Church comes, not alone from the written word, but also from continuous revelation, and the Lord gives that revelation to the Church through His chosen leaders and none else. It follows, therefore, that those who profess to accept the gospel and who at the same time criticize and refuse to follow the counsel of the leaders, are assuming an indefensible position." (In Conference Report, Apr. 1942, pp. 17-18.)

President David O. McKay showed the direct relationship between criticism and murmuring in this statement:

"In the Church we sometimes find two groups of people: the builders and the murmurers. Let each ask himself: 'In which class should I be placed?'

"We are called upon to perform duties. When the priesthood and auxiliary leadership introduce new programs, many of the members will say, 'Yes, we will do it. Let us perform in these new programs.' But sometimes we hear a murmurer, a faultfinder, who will say, 'No. We cannot do that.' Misjudging motives, some soon find themselves with Laman and Lemuel instead of with Nephi, whose actions expressed willingness to follow the voice of God. (See 1 Ne. 17:17ff.)

"Let us watch ourselves and be true to the examples set by our leaders. The warning is sometimes expressed: 'Speak not against the authorities.' What does it mean? It means 'be not a murmurer.' Murmuring against priesthood and auxiliary leadership is one of the most poisonous things that can be introduced into the home ... Why are leaders called to their positions? To benefit themselves? No, not once can one point to an instance in this Church where a person was called for his personal benefit. When a call is made, it is made to bless someone, some class, or humanity at large. That is the mission of every member, from the President of the Church down to the latest convert. Everyone holds his position to build up, to bless, to establish righteousness, purity, and virtue among mankind." ("Four Guideposts," Improvement Era, Mar. 1969, p. 3.)

Exodus 15:25. How did the Lord provide water?

Exodus 15:26. What was required of the people to avoid the diseases that came upon the Egyptians?

Exodus 16:1-35; 17:1-7. What Lessons Did God Seek to Teach Israel by the Way He Gave Them Water and Manna?

"The manna was used by God to teach lessons for spiritual instruction as well as physical sustenance. Israel was told that with the failure of other food ('suffered thee to hunger'), His provision of manna was to 'make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live' [Deuteronomy 8:3, see v. 16]. God used the provision of manna on six days and not the seventh to teach Israel obedience, and convicted them of disobedience [see Exodus 16:19, see vv. 20, 25-30]. Jesus Christ uses the manna, God-given 'bread from heaven', as a type of Himself, the true bread of life, and contrasts the shadow with the substance: 'your fathers did eat manna in the wilderness, and are dead' [John 6:49], but He could say, 'I am the bread of life ... which came down from heaven; if any man eat of this bread, he shall live for ever' [John 6:35, 51; see vv. 26–59]." (Douglas, New Bible Dictionary, s.v. "manna," p. 780.) Paul's statement in 1 Corinthians 10:1–4 makes clear what the Lord was seeking to teach Israel regarding Christ when He provided both manna and water for them. Elder Bruce R. McConkie's commentary on Paul's statement is very enlightening: "Christ is the bread which came down from heaven, the Bread of Life, the spiritual manna, of which men must eat to gain salvation. (John 6:31–58.) He is the spiritual drink, the living water, the water of life, which if men drink they shall never thirst more. (John 4:6-15.)" (Doctrinal New Testament Commentary, 2:355.)

The "hidden manna" mentioned by John in Revelation 2:17 was explained by Elder McConkie as being "the bread of life, the good word of God, the doctrines of Him who is the Bread of Life -- all of which is hidden from the carnal mind. Those who eat thereof shall never hunger more; eternal life is their eventual inheritance." (Doctrinal New Testament Commentary, 3:451.)

Exodus 16:1-3. Why did the people murmur against Moses and Aaron?

Exodus 16:4-8. How did the Lord provide bread? Why?

Exodus 16:9-15. How did the Lord provide meat?

Exodus 16:16-21. Why was Moses "wroth with them"? (Exodus 16:20)

Exodus 16:22-26. What did the people do on the sixth and seventh day? Why?

Exodus 16:35. How long did the people eat manna from the Lord?

Exodus 17:1-2. Why did the people complain to Moses?

Exodus 17:3-7. How did the Lord provide water for the people?

Exodus 17:8-16. Why did Aaron and Hur hold up the hands of Moses?

The Amalekites may have been descendants of Esau (see Genesis 36:12, 16). They attacked the Israelites in a most cowardly way, killing first the feeble, the faint, and the weary at the rear of the marching nation (see Deuteronomy 25:17-19). For this lack of respect toward God, the Amalekites were cursed by the Lord. The Israelites were subsequently commanded to "utterly put out the remembrance of Amalek from under heaven" (Exodus 17:14).

In this first battle with other people, only when Moses held up his hand did the Israelites prevail. When Moses' hands grew weary, Aaron and Hur brought him a stone to sit on and "stayed up his hands" (Exodus 17:12).

Exodus 17:14. What evidence is there that Moses actually recorded information which was passed down and which would refute the claim by some that the Bible is based on an oral tradition and recorded much later than Moses?

Exodus 18

"Jethro made a valuable contribution to Moses in suggesting an organization of leaders over units of ten, fifty, one hundred and one thousand to instruct and to judge the people in all but the most difficult of matters, which would be passed up through the system of inferior and superior courts if necessary, until they reached Moses at the head. Moses showed commendable humility and wisdom in accepting the old Priest's advice." (Rasmussen, Introduction to the Old Testament, 1:82-83.)

Exodus 18:2. Who was Zipporah?

Exodus 18:5-6. What did Jethro do when he heard that God had brought Israel out of Egypt?

Exodus 18:7-12. How did Moses receive Jethro?

Exodus 18:13-20. What advice did Jethro give Moses? Why?

Exodus 18:21. What kind of men were to be appointed to judge the people?

Exodus 19:1-2. Where did the Israelites camp?

Exodus 19:3-6. What did the Lord instruct Moses to say to the people?

Exodus 19:5. A "Peculiar" People

Today the word peculiar is used to mean something different and unusual. Since Israel was to be a peculiar people in this sense also, Exodus 19:5 and similar scriptures (see Deuteronomy 14:2; 1 Peter 2:9) are often read in that way. The original word in both Hebrew and Greek, however, means "property, wealth, private property, which is laid up or reserved; the leading idea is that of select, precious, endeared; something exceedingly prized and [diligently] preserved" (Wilson, Old Testament Word Studies, s.v. "peculiar," p. 305).

Exodus 19:9. Why did the Lord come to Moses in a thick cloud?

Exodus 19:10-25. "Moses ... Sought Diligently to Sanctify His People That They Might Behold the Face of God" (D&C 84:23)

"If they had accepted all of the privileges offered them and followed the instructions which would have qualified them to receive the fulfillment of all God's promises, they could have been accorded the grandest of all revelations: He offered to come down in the sight of all the people and let them hear when He spoke to Moses that they might know for themselves about His will and His law, and believe in Moses' future revelations from God, and revere the Lord evermore (cf. Deuteronomy 4:10). Note the need of cleanliness and spiritual dedication in their preparation for this great spiritual experience.

"At the prearranged signal, the sounding of the trumpet 'exceeding long,' the people trembled in anticipation and awe, but apparently they were not fully ready to come up 'in the sight' of the Lord on the mount where Moses was, for the Lord told him to go down and warn them not to come up. Hints as to why this was so are found in the next chapter, 20:18-19, and in D&C 84:21-25. But even though their hearts were not fully prepared to endure His presence, they did hear the voice and the words of God as the Ten Commandments were given, as will be seen later when we study Moses' review of these great events in his valedictory, in Deuteronomy 4:10, 12, 33, 36; 5:22-26.

"(The presentation of the Ten Commandments on the stone tablets is recounted a little later in the narrative, in Exodus 31:18; 32:15, 19; and a second set of tablets, prepared after the first set were broken, and are spoken of in Exodus 34:1 ff.)" (Rasmussen, Introduction to the Old Testament, 1:83.)

Exodus 19:11. What was to happen on the third day?

Exodus 19:12-15. What were the people to refrain from doing?

Exodus 19:20. Why did Moses go up to the top of Mount Sinai?

Exodus 19:21-22. Why did the Lord send Moses down the mount?

Exodus 20:1-17. List the Ten Commandments.

Exodus 20:1-17. The Ten Great Foundation Stones

Perhaps the greatest indication of the importance of the Ten Commandments is that they are found in three of the four standard works of the Church. In addition to the first time they were given (see Exodus 20), Moses repeated them when he summarized the experiences of Israel in the wilderness (see Deuteronomy 5:6-21).

These commandments show us the three great priorities of life. The first four commandments show us our proper relationship to God. The fifth commandment establishes the importance of the family and proper family relationships. The last five commandments regulate our relationships with others. If we are committed to the perfecting of our relationships with God, family, and others, we are well on our way to being perfected in all things.

Exodus 20:18. What did the people see and do?

Exodus 20:20. Why did the Lord visit the people?

Exodus 20:22-26. How were the people to make their altars?

Exodus 21:10. What three things must a man do if he took another wife?

Exodus 21:12. What was the penalty for killing someone?

Exodus 21:15-17. What offenses were punishable by death?

Exodus 22:1. What was required of him who stole and killed an ox or sheep?

Exodus 22:18. Who should not be suffered to live?

Exodus 22:20. What was to happen to those who sacrificed to another god?

Exodus 22:22-24. What was to happen to those who mistreated the widows or the fatherless?

Exodus 23:1-8. Laws of Righteous Living

Many people think of the law of Moses as being summarized by the requirement of "eye for eye, tooth for tooth" (Exodus 21:24). They picture a system of fierce retaliation and brutal punishment. In Exodus 23:1-8 is an excellent example of the inaccuracy of that conception. Here are laws requiring a high degree of morality, justice, and righteousness, and requirements to do good to one’s neighbor. In an age where wickedness abounds, where gossip and slander are commonplace (see v. 1), where men follow the fads and fashions of evil and greedy men (see v. 2), where evil men (Joseph Smith corrected the word poor in v. 3 to read wicked) are often supported and even glorified, where many people refuse to get involved in the problems or misfortunes of their neighbors (see vv. 4-5), where exploitation of the poor and ignorant is widespread (see vv. 6-7), and when bribery and corruption are daily fare (see v. 8), the world would do well to turn to such laws and follow them.

Exodus 23:1-9. How were the Israelites to act regarding justice?

Exodus 23:10-11. What were the Israelites to do in the seventh year?

Exodus 23:14-16. List the three annual feasts the Israelites were to observe.

Exodus 23:20. How would the Lord lead his people to the place he had prepared for them?

Exodus 23:25-27. List four ways the Lord would bless Israel if they served him.

Exodus 23:27-30. How would the Lord drive other nations from their land?

Exodus 23:33. Why were other nations not to dwell with Israel?

Exodus 24:3. How did the people respond when Moses delivered the Lord's messages?

Exodus 24:9-11. Who saw the God of Israel?

Exodus 24:12. Why was Moses to go up to the mount?

Exodus 24:18. How many days was Moses in the mount? (See also Deuteronomy 9:11)

Exodus 25:1-7. What offering was Moses to accept from the people?

Exodus 25:8-9. What were the things offered to be used for? Why?

Exodus 25:10. What is a cubit?

The ordinary unit of length among the Hebrews; originally the distance from the elbow to the tip of the fingers. It varied in length, from 17-1/2 inches in the 8th century BC to 21-1/2 inches in time of our Lord.

Exodus 25:21-22. Where was the Lord to meet with Moses? Why?

Exodus 26:1. What was to be built with curtains and boards?

Exodus 26:33. What was the veil to separate?

Exodus 26:34. Where was the ark of testimony to be put?

Exodus 27:1-21. What was to be in the tabernacle?

Exodus 27:21. Where was the light to always burn?

Exodus 28:1-2. What were Aaron and his sons to do?

Exodus 28:4-14. What were Aaron's garments to include?

Exodus 28:15-21. What was the breastplate of judgment to contain?

Exodus 28:30. What do the terms Urim and Thummim mean in Hebrew? (See Exodus 28:30a)

Exodus 29:1-9. What was to happen to Aaron and his sons?

Exodus 29:10-38. What was made to remove the sins from the people?

Exodus 29:20. What Is the Meaning of Touching the Ear, Thumb, and Toe with Blood?

"The priest put some of [the] blood [from the offering] upon the tip of the right ear, the right thumb, and the great toe of the right foot of the person to be consecrated, in order that the organ of hearing, with which he hearkened to the word of the Lord, and those used in acting and walking according to His commandments, might thereby be sanctified through the power of the atoning blood of the sacrifice" (Keil and Delitzsch, Commentary, 1:2:387-388, emphasis added).

Exodus 29:42-46. What promise did the Lord make?

Exodus 30:1. What was to be placed before the wall?

Exodus 30:1-10. The Altar of Incense

The third piece of furniture found in the holy place along with the sacred candlestick and the table of shewbread was the altar of incense. It stood directly in front of the veil (see v. 6). Like the ark of the covenant and the table of shewbread, it was made of shittim wood covered with gold and had rings and staves for carrying. Hot coals were placed on the altar, and each morning and evening (see vv. 7-8) the high priest would burn incense. This ritual seems to signify that one can approach the presence of God only through prayer, for scriptures elsewhere indicate that incense is a symbol of prayer (see Revelation 5:8; 8:3-4; Psalm 141:2).

Exodus 30:10. What was atonement to be made with?

Exodus 30:12. Why was the atonement money to be paid?

Exodus 30:18-38. What were the priests to use?

Exodus 30:22-33. Why Did the Lord Tell Moses to "Anoint the Tabernacle" and All Its Furnishings?

Pure olive oil was a sacred symbol of the Spirit of the Lord (see D&C 45:56-57), and its use signified the sanctification of the person or object anointed (see Exodus 30:29). The use of the oil can also be an indication of the existing purity of the person, since the Spirit of the Lord will not dwell in an unclean tabernacle. President Joseph Fielding Smith said:

"The olive tree from the earliest times has been the emblem of peace and purity. It has, perhaps, been considered more nearly sacred than any other tree or form of vegetation by the inspired writers of all ages through whom we have received the word of the Lord. In parables in the scriptures the House of Israel, or the people who have made covenant with the Lord, have been compared to the olive tree." (Doctrines of Salvation, 3:180.)

Thus, to anoint even these inanimate objects with oil suggests that the tabernacle and all connected with it were sanctified by the Spirit in preparing them for service to God.

Exodus 31:1-11. What were Bezaleel and Aholiab called to do?

Exodus 31:1-13. Why were the children of Israel to keep the Lord's Sabbaths?

Exodus 31:14-15. What was the penalty for disobeying the law of the Sabbath?

Exodus 31:18. What did the Lord give Moses on Mount Sinai when He finished talking with him?

Exodus 32:1. Why did the people ask Aaron to make gods for them?

Exodus 32:4. What did Aaron make with the gold?

Exodus 32:7-8. How had the people "corrupted themselves"? (Exodus 32:7.)

Exodus 32:11-13. What did Moses say to the Lord to prevent the destruction of the people? (See v. 12b)

Exodus 32:14. What did the Lord reply?

Exodus 32:15-18. What did Moses do with the tablets when he saw the people? Why?

Exodus 32:20. What did Moses do with the calf?

Exodus 32:26. Who gathered themselves on the Lord's side?

Exodus 32:33. Whom will the Lord blot out of his book?

Exodus 32:35. What did the Lord do to the people because they had made the calf?

Exodus 33:2-4. Why did the Lord not go before the people?

Exodus 33:7. Why did the people go to the tabernacle'?

Exodus 33:8-10. What did the people see as Moses entered the tabernacle?

Exodus 33:11. How did the Lord speak with Moses?

Exodus 33:16. How were the children of Israel to be separated from all other nations?

Exodus 33:20. Who will not see the Lord's face and live?

Exodus 34:1-2. What law would the Lord give to the people? Why?

Exodus 34:1-3. What did the Lord ask Moses to do?

Exodus 34:8-9. What did Moses request of the Lord?

Exodus 34:12-17. What did the Lord tell Moses to be careful of?

Exodus 34:28. How long did Moses fast when he received the Ten Commandments? (See also Bible Dictionary, p. 671, s.v. "Fasts")

Exodus 34:29-30. Why were Aaron and the children of Israel afraid to approach Moses?

Exodus 34:32-35. What did Moses do to calm their fears?

Exodus 35:1-3. What did Moses say about the Sabbath Day?

Exodus 35:5. Who was to bring gifts for the tabernacle?

Exodus 35:21-29. Who returned to Moses with their gifts?

Exodus 35:25. Which women spun with their hands?

Exodus 35:30-35. How had the Lord prepared Bezaleel and Aholiab to build the tabernacle?

Exodus 36:1-2. Who came to the work?

Exodus 36:5-7. Why did Moses command the people to stop bringing their gifts?

Exodus 37:1-29. List nine items that Bezaleel made.

Exodus 38:26. How many men made an offering unto the Lord?

Exodus 39:32-43. What did Moses do when the tabernacle was finished?

Exodus 40:13-15. What were Aaron and his sons given?

Exodus 40:33-34. What happened when "Moses finished the work"? (V. 33)

Exodus 40:35. Why was Moses unable to enter the tent of the congregation?

Exodus 40:36-37. How did the children of Israel know when to journey?

Exodus 40:38. What was upon the tabernacle by day and by night "throughout all their journey"? (V. 38)

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