GENERAL REMARKS. PHARAOH'S DESIGNS. MOSES' FIRST AND SECOND FORTY YEARS. TWO PHARAOHS. GOD'S COMMISSIONING MOSES. GOD'S NAME. THE MESSAGES TO ISRAEL AND PHARAOH. MOSES' HESITATION. AMOUTHPIECE. RETURN TO EGYPT. 

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BEFORE expounding Ex. 1:6–15:21, verse by verse, we desire to give a few explanations on the general typical and antitypical setting of the involved Scriptures, as a foundation on which to erect the details as these appear in the verses of the Bible's section under consideration. The time involved in the antitype is from the end of the flood until the Age following the little season at the Millennium's end. The bulk of the story (Ex. 1:6–13:22) is typical of conditions during the second evil world, i.e., from the end of the flood until the establishment of the earthly phase of the Kingdom. Ex. 14 to 15:21 is typical of Millennial and post-Millennial conditions. Egypt, as a land, is typical of the second evil world—the order of affairs from the flood to the Millennium (Is. 10:24-27; 19:1-25; 27:12, 13; 30:2, 3, 31; Rev. 11:8). Pharaoh, king of Egypt, types Satan as the god or prince of this world (Is. 19:11; 30:2, 3; John 12:31; 14:30; 16:11; Eph. 2:2). The Israelites represent those who were in the Patriarchal and Jewish Ages, or who have been in this Age, or who will in the next dispensation become God's people (Is. 8:14; Gal. 6:16; Jer. 31:31-33; Hosea 11:1; Matt. 19:28). Israel's oppression represents the oppression of the race under the curse; their groans and cries represent those of the race under its rigors (Matt. 11:28; Rom. 8:20-22). The Egyptians represent Satan's servants, their nobles his fallen angels and his leaders among men, while the rest of the 

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Egyptians represent the generality of Satan's servants (Is. 19:2, 4, 11-18; 20:4; 30:4-7; 31:3). The taskmasters set over Israel by Pharaoh type sin, error and death, which have maltreated the race under the curse (1 Cor. 15:24-26; Rev. 21:4). These general considerations help us better to understand the setting of the whole antitype. We are now ready to study the details. To save space we will not quote the verses in full, but will give their number and make such allusions to them as will enable one who has his Bible open before him to connect our comments with their pertinent verses. We begin with Ex. 1:6. 

(2) The mention of Joseph's death and that of his generation (v. 6) is an indication of a change in the antitype of the following account from that connected with Joseph and his brethren. The great increase of the Israelites (v. 7) types the great increase of God's people in numbers, knowledge, grace and service, during the second evil world. During the Patriarchal Age God's people were few. Their increase antitypically began at the time of the typical increase of the Israelites in Egypt (v. 7), and has continued throughout the Jewish and Gospel Ages. It is especially during the latter Age that they filled the antitypical land (Christendom). Egypt's new Pharaoh (v. 8) not knowing Joseph types Satan in his capacity of not exercising affection for, and benefaction toward God's servants, not even for their most eminent ones. His rise represents Satan beginning a more oppressive policy toward God's people than that previously exercised; and this new policy in the antitype began with the oppression of fleshly Israel in Egypt and ended just before the serpent started to cast the flood out of his mouth to overwhelm the protesting Church, especially in France during the 18th century, by the so-called illumination. With the beginning of this so-called illumination Satan ceased (typed by the death of the Pharaoh of the oppression, Ex. 2:23) using the hitherto accustomed gross oppressive methods and 

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changed his methods of gross superstition and violence into such as resembled more strongly those of angels of light, which has been his course increasingly since 1748 (P '30, 121, pars. 5, 6). For be it noted that the Pharaoh of the oppression was a different Pharaoh from the one of the Exodus. The italicized word are of v. 9 should be displaced by the words, are becoming. Pharaoh's telling the Egyptians of Israel's dangerous increase represents Satan's rousing the fears of the Egyptians, of the inhabitants of Canaan, of the nations surrounding Israel in Palestine, against true Israelites and their sympathizers, of the heathen nations against the early Christians and their sympathizers, of the sectarian papists against the saints and their sympathizers in the Dark Ages, of the sectarian Catholics against the reformation movements by individuals and their sympathizers and by sects and their sympathizers, and of the sectarian Protestants against God's servants in their midst. As Pharaoh sought to increase the jealous fears of the Egyptians against the Israelites by exaggeration of their relative numbers and power, so has Satan done in all the illustrations of the antitype given in the preceding sentence; though as to spiritual might the statement is true, which, however, was not Satan's thought. 

(3) Pharaoh's counseling the Egyptians (v. 10) to adopt methods of decreasing the numbers and power of Israel types Satan's suggesting methods to his servants whereby the numbers and influence of God's people might be decreased. This began antitypically by Satan's suggesting the death of the Israelitish male children, continued by his suggesting the seduction of Israel from loyalty to God in the wilderness, under the judges, kings, elders, scribes, Pharisees, Sadducees, etc., especially aiming at the leaders in Israel by these seductions. He used this same principle on our Lord, the Twelve, the Seventy and subsequent leaders among God's people, as well as upon the rank and file of Christians. As in the type the intention of these suggestions 

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was to make Israel few, weak, subservient and enslaved in Egypt, and thus keep them from aiding and abetting the enemy, so in the antitype the intention of Satan's pertinent suggestions was to diminish, weaken, subject and enslave God's people of both Ages, so that they could not be of assistance to God in His assaults on Satan's empire, and thus be delivered from that empire. 

(4) Pharaoh's first step in the oppression, involving the appointment of taskmasters over them to afflict them with hard labor, types Satan's increasing the power of sin, error and death, as the dying process, in their oppressive effects on God's people. There can be no doubt that the increase of the power of death as the dying process, in its effects on God's people was started by Satan through the Pharaoh of the oppression. The plagues of the wilderness experiences and the spread of disease, famine, calamities and wars as the Jewish Age went on, increased the rigors of the dying process. The greatly multiplied wars, revolutions, famines, pests, calamities, etc., of the Gospel Age, evidence the oppressive character of the taskmaster, death, on God's people. Sin began to oppress God's people especially during the wilderness journey and continued on this course all through the Jewish Age, their own and others' sins afflicting them. The multiplied sins of the Gospel Age, embracing the whole category of moral and religious evils, certainly increased the oppression of God's people by the taskmaster, sin. Again, error as a taskmaster oppressed them physically, mentally, artistically, morally and religiously. Satan already in the wilderness succeeded in infecting Israel with errors of the heathen, as the golden calf and the Baal Peor episodes prove. This increased during the period of the judges and during the reigns of certain kings of Israel and Judah. While with the exile idolatry ended in Israel, except during certain phases of the Syrian oppression under Antiochus Epiphanes, the errors of formalism, Pharisaism and

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Sadducaism sprang up. The errors of the ever increasing apostacy oppressed God's people during the Gospel Age, reinforced by errors of Protestant sectarianism. How greatly have they been oppressed by the errors of the six Harvest siftings! It is almost impossible to overestimate the oppression of heart and mind among God's people by the three great errors of creedal trinity, human immortality and eternal torment, not to mention the mass and its appurtenances, penance, celibacy of priests, monks and nuns, and the Divine right of clergy, kings and aristocrats, with Calvinistic predestinationism thrown in for good measure. Certainly the above proves by facts that the race's taskmasters have been sin, error and death. 

(5) The Israelites' building Pithom (city or house of the setting sun) and Raamses (sun born) represent respectively God's people of the Jewish Age building the Nominal Jewish Church, which was supposed to put Baal, the sun god (Satan), into decline, and God's people of the Gospel Age building the Nominal Christian Church, which is really of Satanic origin, the sun god. The typical cities' being called treasure or store cities represents the facts that the Nominal Jewish Church was the store or treasure city of Jewish creedal teachings, and that the Nominal Christian Church was the store or treasure city of Christian creedal teachings. As Israel increased (v. 12) as the oppression increased, so Satan's continual efforts to overthrow God's people of both Ages resulted in their increased growth in numbers, knowledge, grace and service, as is witnessed by the reformations strengthening both Israels after severe experiences or lapses, and e.g., the fact expressed by the words, "The blood of the martyrs is the seed of the Church" (Rom. 8:28; 2 Cor. 4:16-18). As such typical increase grieved the Egyptians, especially Pharaoh, so the antitypical growth has grieved Satan and his servants. As the Israelites' increase influenced the Egyptians to increase the Israelites' burdens, (v. 13), so in both Ages the growth 

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of God's people as above indicated incited Satan and his servants to greater oppression and persecution, as is seen by the ever increasing burdens of the curse in the progress of the two involved Ages. Certainly God's people had very hard experiences in both Ages (v. 14) with the antitypical mortar (sin), brick (error), and field work (death). These hard experiences tested them to the utmost at times. 

(6) Shiphrah (beauty; v. 15) types the Nominal Jewish Church and Puah (splendor) types the Nominal Christian Church. As midwives assist mothers in labor and after the birth of a child, so the antitypical Shiphrah as an antitypical midwife assisted the Old Testament Truth and its servants, the antitypical mother among God's Jewish-Age people, to develop fleshly Israel's leaders (sons) and non-leaders (daughters); and so antitypical Puah as an antitypical midwife assisted the Gospel-Age Truth and its servants, the antitypical mother of God's Gospel-Age people, to develop spiritual Israel's leaders (sons) and non-leaders (daughters). As Pharaoh spoke to Shiphrah and Puah to enlist them in the furtherance of his wicked designs, so Satan has done to the Nominal Jewish and Christian Churches. Pharaoh's charge to them (v. 16) to kill the male babes when performing their mid-wifely duties, types Satan's charge to the Nominal Jewish and Christian Churches to cut off from fellowship and service the newly developed leaders at the outstart of their activities. To the credit of both Nominal Churches (v. 17) this was not done, though they often did this with well developed leaders among God's two Israels, e.g., Saul with David, Jehoiakin and Zedekiah with Jeremiah, the papacy with Berengar of Tours, Peter Abelard. etc., Their saving such alive is beautifully illustrated, e.g., in Eli's care for the boy Samuel, in the support of many Israelites given to David in his troubles with Saul, etc., and in the encouragement that leaders like Luther, Cranmer, Wesley, etc., found in the nominal church at the

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time of their budding into leadership. Pharaoh's calling the midwives to task (v. 18) for sparing the Israelite male babes types Satan's upbraiding through his servants the members of both Israels who helped the budding leaders. Satan's stirring up Saul's displeasure at the women acclaiming David above him, at Jonathan, at the priests of Nob and at David's soldiers for supporting him, are examples of the antitype of Pharaoh's upbraiding Shiphrah. The papacy's anger at, and reprisals against Christian rulers and subjects for "sheltering heretics," e.g., against Frederick the Wise and the Saxons at their beginnings of protecting Luther, against the council and citizens of Zurich at their beginnings of sheltering Zwingli, etc., are antitypical of Pharaoh's upbraiding Puah. And many of us more or less know from experience how we were encouraged to go onward in Christian service by nominal-church people, as we were showing the first signs of special activity. 

(7) The midwives' answer (v. 19) was no false evasion. Even to this day ease and rapidity in delivery mark Jewish mothers at the time of their travail. Antitypically this shows how suddenly the Old Testament Truth and servants brought leaders into prominence, as can be seen in the suddenness with which the prophets were inducted into the prophet office. Samuel, Jeremiah, Ezekiel, Daniel, Hosea, Elijah, John the Baptist, etc., are good examples of this from fleshly Israel. Jesus, the Apostles, the members of the six stars after the Apostles, are further examples. We might instance Luther as a splendid illustration, suddenly arising as a full-fledged reformer. Our Pastor is another example to the point, suddenly becoming as a young man, without high school, college or seminary training, a full-fledged leader. The creed theories and practices and the servants of these are the antitypical Egyptian mothers. The Egyptian mothers having long and hard labor in delivery type how it takes years to train the leaders, among Satan's servants. They must have long training in higher institutions of 

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learning, then serve a long apprenticeship as subordinates, before they become leaders. On the contrary, before the Nominal Jewish and Christian Churches became aware of the budding of a leader in both real Israels, they sprang forth from the Truth and its servants full-fledged, as was typed by the Israelitish mothers' bearing without the assistance or knowledge of Shiphrah and Puah. God's dealing well (v. 20) with these two midwives types God's prospering and blessing the nominal fleshly and spiritual Israels as Churches for such antitypical care of the budding leaders of both Israels (Ps. 45:9). This good dealing on God's part with the midwives, resulting in Israel's greater increase, types how his dealing in blessing with the two antitypical nominal Churches resulted in increased growth for God's people in both Ages. This piety toward God manifested by the two nominal Churches, resulting in their coming under God's protection, and other blessings, is the antitype of the reverence of the two midwives receiving houses from God. 

(8) Pharaoh's charge (v. 22) that the Hebrew baby boys be cast into the river types Satan's charge to drown the budding leaders in fleshly and spiritual Israel in heathenism and worldliness. The river here is the Nile and in this place types the peoples in harmony with the present evil world. Satan's first effort, of having the Nominal Jewish and Christian Churches cut off from fellowship and service the budding leaders of God's people in both Ages, failing, he resorted to another subtle method of destroying them, i.e., he sought to drown them in secular and false religious pursuits. During the Jewish Age he sought to do this by introducing heathen secularism and religions into Israel. Hence the efforts during the period of the judges and the kings to introduce the worship of Baal, Asteroth, Moloch, etc., into Israel; hence the efforts to conquer and overrun Israel by nations near and far during these periods; hence the efforts to introduce the manners, systems and customs

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of the surrounding nations, with all their degrading and debasing superstitions and immoralities. Failing after many centuries in this effort, he changed his tactics; and during the Greek and Roman ascendancies he sought to Grecianize and Romanize them. One of the most pointed of these efforts occurred under Antiochus Epiphanes, who by torture and death sought forcibly to pervert the Jews, to destroy the Jewish temple service and turn it into an idolatrous one, even offering swine's blood on the brazen altar and erecting Zeus' image in the holy of holies, which provoked the Maccabean revolt, whereby the Greeks were driven out, after many Jews, including a high priest, had become Greek in belief and manners. But in this Satan was foiled. The newly budding leaders were not drowned in worldliness; for whatever was the character of Jewish formality, it successfully beat down the effort to heathenize Israel. 

(9) But Satan's master effort along this line was reserved for the Gospel Age. Soon, through the falling away already working in St. Paul's day (2 Thes. 2:7), Satan sought to make the Church worldly and gradually introduced such changed teachings, practices and sentiments that by about 315 A. D. it was considered the proper thing to unite the Roman Empire and the church, which union was followed by the debasing and secularizing spirit, teachings and practices implied in such a union. In Rev. 17, 18 and 19 this union of church and state—symbolic fornication—is blamed for all the false doctrines, worldly practices and secular spirit that, like a foul flood, overflowed the church nominal. This made it possible to introduce all the essential theoretical and practical elements of heathen religions under Christian names into the church nominal and enthrone the papacy, the man of sin in the Church. And without any doubt this did result in making the nominal church Babylon. But it failed of Satan's purpose to drown in worldliness the newly budding leaders of God's people. The pagan 

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persecutions of the first four centuries of our era had the same purpose in view. Yea, in spite of these, and just on account of them, faithful leaders were raised up and led such movements as God designed. As Pharaoh charged his people, not any more the Hebrew midwives, to carry out the cruel edict in the type, so Satan by the spirit that he aroused in the persecuting pagan Roman empire and in the church nominal by the evils attendant on, and resulting from, the union of church and state, called on all his servants to drown the oncoming leaders of the people of God among the peoples, in the sense of making them worldly, and thus a part of the people in harmony with the present evil world. All through the Gospel Age this has been done, not only in the Greek and Roman churches, but also in the Protestant churches. And even in our day this same spirit is manifest in the combinationism and reformism sifting, the charge being made to all Pharaoh's people, and not to Shiphrah and Puah, typing the fact that not by the Jewish and Christian churches nominal, as such, did Satan seek to drown the budding servants of God among the peoples in secularism, but by all individuals who were his servants, through their examples, teachings and influence. He did not care so much what became of the non-leaders, female babes, since he knew that if the budding leaders were drowned in worldliness, he had nothing to fear for his empire from the non-leaders, even as in the type Pharaoh was concerned, not for the baby daughters of Israel, but for the baby sons. This concludes our study of Ex. 1:6-22. 

(10) We now take up our study of Ex. 2, which will bring some more interesting things to view. As the key to the chapter lies in the typical significance of Moses, we give this matter our first attention. Generally Moses is a type of our Lord. This is entirely the case in the Exodus history, as the following consideration will prove: As Israel was baptized into Moses, so are we into Christ (1 Cor. 10:1, 2; Rom.

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6:3, 5). As Moses led Israel to Canaan, so Christ leads us to the heavenly Canaan (Heb. 3:1—4:3). As Moses was tried by fleshly Israel, so Christ has been tried by spiritual Israel (1 Cor. 10:9). Moses' rejecting Egyptianism and espousing Israelism types Christ's rejecting worldliness and espousing spiritual Israelism. Moses' instituting the typical Passover types our Lord's instituting the antitypical Passover (Heb. 11:24-28). Accordingly, Moses in the Exodus history types our Lord. This fact is the key to the antitype of the history given in Ex. 1 to 15; and by this key we can by God's grace unlock the whole section; type and antitype, and thus gain access to a most beautifully built and furnished antitypical house. If Moses (drawn, i.e., from the waters), types Christ, then his father Amram (high people; v. 1, compare with Ex. 6:20) represents God as our Lord's Father in His humanity, so far as this type is concerned. Jochebed (glorified), Moses' mother (Ex. 6:20), for the purposes of Moses' begettal and birth, types (1) the promises of Jesus' being made a full-fledged member of Israel, and (2) the servants who ministered them. These promises would include those of the seed of the woman (Gen. 3:15), of Abraham (Gen. 22:16-18), of Isaac (Gen. 21:12), of Jacob (Gen. 28:14), of Judah (Gen. 49:10), of David (Acts 2:30), etc., as well as those that spoke of His birth (Is. 7:14-16; 9:6; Mic. 5:2; etc.). The servants who ministered these promises would include the persons named in the foregoing sentence, also Moses and the prophets who spoke of Jesus' introduction into Israel as a member of that nation, as well as Mary, Joseph, the shepherds, the wise men, Simeon and Anna. One may wonder why we include in the mother Joseph, the shepherds, the wise men, Simeon and Anna. We reply, One was not considered a full member of Israel at his birth, nor even at his circumcision, but only onward from his presentation on the 40th day to the 

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Lord in the temple, and all of these ministered in connection with the involved acts and events. 

(11) From this it will be seen that we do not consider Moses' (v. 2) birth to be fully antityped by Jesus' birth; rather we consider Moses' birth to type the following acts: Jesus' conception, development as an embryo, birth, circumcision and presentation in the temple. Joseph, etc., ministering in these connections, would thus be a part of the antitypical mother. Accordingly, Amram's begetting Moses types God's giving the promises as to Jesus' becoming a full member of Israel. Jochebed's (glorified, i.e., honored by such uses) conceiving and developing Moses types the servants of the promises receiving them and developing them to a completion for the introduction of Jesus as a full member of Israel. Moses' fine features and exceptional precociousness from his birth on until he was three months old, type our Lord's splendid qualities of body, heart and mind from His temple presentation until His twelfth year. As a perfect babe, child and boy, our Lord, of course, manifested altogether exceptionally fine physical, mental, artistic, moral and religious qualities increasingly during these twelve years, the antitype of the three months of Moses' hiding. The hiding of Moses types the protection that Joseph, Mary and the wise men afforded the babe Jesus against Herod's and his son's wrath, which included the wise men's departing for their home by another way than by way of Jerusalem, the flight of Joseph and Mary to Egypt with the Babe, their abiding there until Herod's death, their turning away from Bethlehem of Judea to Nazareth of Galilee for an abiding place, to be out of the near jurisdiction of Archelaus, Herod's son, and their keeping Him close to Nazareth until his 12th year. Jochebed's inability (v. 3) to hide Moses longer than three months, probably due to his precocity in beginning to walk and talk, types the fact that, as at the twelfth year an Israelitish boy was expected, while approaching his 

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confirmation age (13 years), to show his interest in, and zeal for God and God's religion, Jesus at twelve should appear before the Lord at the three great Jewish festivals, Passover, Pentecost and the Feast of Tabernacles, where His religious walking and talking should begin. The ark of bulrushes, made waterproof, types the careful religious teaching and character training that Mary, Joseph, the Nazareth rabbi, Levites, etc., bestowed upon the boy Jesus, especially as he was approaching his twelfth year, preparing Him to mingle among the people (waters of the Nile) without contamination or danger to His character and knowledge. The putting of Moses into the ark types Jesus' being put into such training and teaching. Jochebed's putting the child among the flags by the river's brink types Joseph's, Mary's and their other relatives' bringing Jesus to the temple among the more religious, and hence to Jesus the less dangerous of the peoples. Miriam's watching the outcome (v. 4) types the interest of Mary and Joseph in the outcome of Jesus' first visit to the temple and of His mingling among the Jews there gathered. 

(12) Jewish sectarianism, like all sectarianism among God's two Israels, is of Satanic origin, and as such is the antitype of Pharaoh's daughter (v. 5). Her maidens type the servants of Jewish sectarianism: the Pharisees as a body, the Scribes as a body, the Sadducees as a body, the Essenes as a body, the Herodians as a body, etc., Her coming to wash herself at the river types Jewish sectarianism seeking to cleanse itself before and among the peoples, especially at Jerusalem, its capital, and a place of concourse of many peoples; for Jewish sectarianism sought to justify—wash—itself before and among the peoples at the time when Jesus was twelve years old. The above-mentioned servants of Jewish sectarianism co-operated in this work, typed by the princess being accompanied by her maidens along the river side. Jewish sectarianism caught sight of the characteristics of mind and 

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heart in the boy Jesus in the temple, mingling with other Jews at Jerusalem, by certain of its representatives, typed by the princess seeing the ark floating in the river among the flags, whose being in the shallow water types the Jews as being on the fringe of the peoples of the present evil world at that time. The maid that the princess sent to get the ark types the elders as a body, in those of their number with whom Jesus communed the three days in the temple. The sectarianism of Israel's elders then as a body is well known; and their sectarian principles, the pertinent teachings of Jewish sectarianism, put them on the watch for just such promising boys as Jesus was; and it took but a little time for their sectarian desires to be inflamed to seek to secure him for their school of thought and practice. The princess opening the ark types Jewish sectarianism in those scribes questioning Jesus as to His beliefs and life, which gave them some insight into His development in these two particulars ("say the child"). As 95 percent of a babe's cries are for food, so the weeping of the babe Moses types our Lord's great hunger for Truth, the food for His holy heart and mind, evidenced by His eager listening to the elders and asking them questions, as well as answering them. As Moses' weeping touched the heart of the princess, so Jesus' hunger for Truth displayed in His questions, answers and attention, touched the hearts of sectarianism, as represented in the scribes with whom Jesus studied those three days. The princess' recognizing Moses as a Hebrew boy types the fact that Jewish sectarianism, as represented in those scribes, recognized Jesus as a fine example of a boy who was as such an Israelite indeed. 

(13) As Miriam (v. 7) then appeared on the scene with the offer of securing a Hebrew nurse for Moses for the princess, so at the end of Jesus' three days' study Mary and Joseph appeared on the scene on the lookout for Jesus. The scribes, who doubtless arranged for Jesus' meals and lodging during those three 

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days, would have been glad to continue this indefinitely. But, corresponding to Miriam's suggestion of securing a Hebrew nurse for Moses, it was Mary's and Joseph's suggestion that Jesus' further training be continued as it was before, and that, henceforth for Jewish sectarianism, in its scribe representatives. The scribes' consenting to this antitypes the consent of the princess to Miriam's suggestion (v. 8). Jochebed being asked to be the nurse types the foregoing persons being called providentially further to train Jesus. The princess' giving the charge to Moses' mother (v. 9) to nurse the child for her, types Jewish sectarianism giving up Jesus to the above-described antitypical mother for nurturing in the reverence and admonition of the Lord in its interests. The wages offered Moses' mother represents the benefits that Jewish sectarianism conferred upon the antitypical mother; for doubtless frequently the princess in her interest in the child visited Moses during his nursing time and bestowed wages on his mother, as doubtless at later (unrecorded) visits of Mary, Joseph and Jesus to the temple, where in fulfilment of the law they were to appear three times a year (Passover, Pentecost and the Feast of Tabernacles), Jewish sectarianism showed its interest in the developing of Jesus and bestowed honors (wages) on the trainers of such a fine boy and youth. Mary, Joseph and others taking Jesus to Nazareth where He could be nurtured further as an Israelite indeed by the antitypical mother (Mary, Joseph, His teachers, rabbi, etc.) and where, as elsewhere in Galilee, the sectarianism of Judea and Jerusalem was in a measure absent, antitypes Moses' mother consenting to become the proposed nurse. Moses' growing (v. 10) types our Lord's youthful development in wisdom and favor with God and man (Luke 2:52). 

(14) As we pointed out in Isaac's case (P '24, 142, par. 4), who was nursed until he was five years old, doubtless the oriental custom of nursing the only or the youngest son for five years was carried out

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in Moses' case; for Moses' religious training by his mother and father, which kept him, amid Egypt's idolatry, in the faith of Israel, could hardly have ceased much earlier than that, to implant Israel's religion in his heart and mind with such strength as made him during his stay at Pharaoh's court, until his 40th year, imperviable to the influences of the idolatry universally practiced about him. Doubtless during these 35 years his mother from time to time visited him and reminded him of the ancestral faith. The nursing time of Jesus, antitypical of Moses' nursing time for Pharaoh's daughter, was from His 12th to His 20th year, when entering manhood's age from the standpoint of His being of Judah, i.e., a member of a non-sacred (non-Levite) tribe. His attaining the age of 20 made Him a full-voting member of the synagogue, with all the responsibilities of such membership. At that time, as the antitype of Moses' being brought to the princess after his nursing was over, Jesus was brought to Jewish sectarianism; and His being accepted as a son of it, corresponds to Moses' being adopted by the princess. The meaning of the name Moses (drawn) not only fits the typical owner of that name, as drawn by the princess out of the water, but types our Lord's being drawn by Jewish sectarianism away from the peoples; for Jewish sectarianism sought to keep Israelites away from the heathen peoples. 

(15) Moses at 40 visited his people (v. 11), and defended one of them from oppression. St. Paul (Heb. 11:24-26) refers to this as a renunciation of the princess as his mother and his preferring Christ's (typical) reproaches and affliction with God's people rather than Egypt's pleasures, sins and riches. This, then, connects typically Moses' involved experiences with our Lord's ministry, throughout which Jesus declined to obey Jewish sectarianism, renounced it as His symbolic mother. Moses' being fully developed at that time types our Lord's full manhood's perfection when He began His ministry. As Moses came to his brethren in

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their affliction, so Jesus by His ministry visited mankind with help in its affliction. As Moses compassionately watched the burdens of Israel, so Jesus compassionately viewed the heavy burdens under which Satan made mankind labor under the curse in physical, mental, artistic, moral and religious respects. Moses' seeing an Egyptian taskmaster smite an Israelite types our Lord's recognizing sin, the worst of antitypical Egypt's taskmasters, afflicting mankind. Moses' slaying (v. 12) the taskmaster types our Lord's slaying sin in His own life and sacrificially slaying it for mankind. Moses' doing this secretly, so far as the Egyptians were concerned, types our Lord's doing the involved two things without Satan's servants' knowing of it at the time. Moses' hiding the taskmaster's body in the sand types our Lord's putting sin away by obliterating its power to condemn us before God. Thus in vs. 11, 12 those aspects of Jesus' ministry are brought typically to our attention which relate to His compassion for mankind because of the burdens of the curse and the active measures He took for mankind against sin as man's chief despoiler. 

(16) Another aspect of His ministry is typically set forth in vs. 13 and 14, indicated by the words, "when he went out the second day." The two Hebrew men of v. 13 represent two classes in Israel during our Lord's ministry: on the one hand, the clergy party—the Sadducees, the Pharisees and Scribes, and on the other hand, the laity, especially the publicans and sinners, these two classes being respectively represented by the elder son and the younger son of the Prodigal Son Parable. Their striving together represents the contention of these two classes with each other. The Hebrew that wronged his brother types the clergy party, which very unjustly wronged the laity, especially the publicans and sinners in Israel. Moses' reproving the wronging Hebrew types our Lord's reproving the Sadducees, Scribes and Pharisees for their wronging the laity, especially the publicans 

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and sinners in Israel. Such reproofs of Jesus against the Sadducees, Scribes and Pharisees can be found in the parables of the Prodigal Son and of the Pharisee and the publican praying in the temple, in Jesus' faulting Simon for faulting the sinner who washed His feet with her tears and wiped them with her hair, and especially in His denunciation of them in Matt. 23. The wronging Hebrew's rejection of Moses types the clergy party's rejection of our Lord even unto death, as Steven suggests (Acts 7:35); for these considered Jesus to be seeking their destruction as a class ("Wilt thou kill me, etc.?"), which they construed from the large following that He gained to their loss, as well as from His opposition to their course. Moses' fearing that his killing of the Egyptian had become public types our Lord's fear amid His temptations (the wilderness, Gethsemane) that Satan's and his servants' opposition to His sin-obliterating activity was making public (contrary to His efforts at concealment) His Messianic work as sin's killer, to His so great disadvantage that He trembled at the thought of the consequent increased opposition as being too much for Him to bear, as e.g., His Gethsemane experience shows. Pharaoh's hearing of the killing (v. 15) types Satan's learning through his failure to induce Jesus to sin and to dissuade Him from sacrifice, that Jesus was slaying sin in His personal contact with, and in His sacrifice for it. Pharaoh's seeking to slay Moses for this deed types Satan's efforts, culminating in the crucifixion, against our Lord to make Him sin and thus die as a sinner. Moses' escape types our Lord as a new creature triumphing unto the death of His humanity and unto the resurrection of His divinity. Moses' going to Midian represents our Lord's ascent to heaven. The well at which Moses sat represents the Old Testament as the then depository of the Truth—water of life. His sitting down there represents our Lord's occupying Himself with the Old Testament teachings through the ministry of the Apostles and 

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other Truth servants from Pentecost on to the end of the Jewish Harvest—33 to 69 A. D. 

(17) The priest (v. 16) of Midian, Reuel (friend of God), and Jethro (excellency), types God: Jethro, as the God of wisdom and justice, and Reuel, as the God of love and power. His seven (number of Divine completeness) daughters, as shepherdesses, represent the totality of God's real servants in Israel, while not yet converted to Christianity. Their shepherdizing Reuel's flocks types how such real servants of God in a non-Christian state sought to give whatever of Truth they could get from the Old Testament to such Israelites as were amenable to their ministry. Their drawing the water from the wells types such Israelitish Truth servants studying and learning Old Testament matters, and making them their own. Their filling the trough represents such completely preparing their lessons on Old Testament teachings, that they might give them to those whom they were shepherdizing. The shepherds (v. 17) that drove them away were the Scribes, Pharisees and Sadducees—the Jewish clergy—who sectarianly opposed the real Israelitish servants of the Old Testament Truth then due to the unconverted Israelites indeed. One of the ways these evil shepherds used thereto was inculcation of error; another was inculcation of human traditions; another was slander; another was oppositional propaganda. Moses' resisting the shepherds types our Lord through the Apostles and other Truth servants' refuting and reproving the tyrannous clergy in Israel. Moses' helping Reuel's daughters types Jesus' giving the elements of Christianity through the Apostles, etc., to such Israelitish Truth servants in opposition to the Jewish clergy. Moses' watering their flocks types Jesus' through the Apostles, etc., giving elementary Christian teachings to the followers of such Israelitish Old Testament Truth servants. This antitype worked as the first stage of Christian propaganda activity toward Israelites indeed from Pentecost to the end of

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the Jewish Harvest and at this stage of affairs it left the recipients of such ministries unconverted. Their conversion and consecration are typed in vs. 18-20. 

(18) Reuel's question (v. 18) suggests that his daughters usually were slow in accomplishing their shepherdizing work, typical of the fact that the Jewish servants of the Old Testament made very slow progress with their following. Their finishing quickly that day types the fact that under Christian Truth help they made rapid progress in their work. Reuel's asking the question types God's raising in the minds of true Israelites the question as to the reason of their gaining rapid and fruitful results in their work. The answer (v. 19) of Reuel's daughters types the fact that such Israelites recognized before God the help they got from Jesus through the Apostles, etc., Reuel's putting the questions of v. 20 to his daughters types God's rousing in the minds of the Israelites indeed, as Old Testament Truth servants, thoughts tending to the conversion and consecration of such. The first question (Where is he?) suggested to such Israelites the consideration of Christ's office. The second question (Why have ye left the man [without inviting him in])? typically suggests to such Israelites the impropriety of not accepting Christ and consecrating themselves to Him. This becomes apparent from the statement, "Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to him and will sup with him and he with Me" (Rev. 3:20). The charge (Call him, that he may eat bread) types God's exhortation to such Israelites to be converted and to consecrate (Acts 3:19; Rom. 12:1). Their calling, inviting, him in types the conversion and their receiving him types the consecration of such Israelites. His supping with them types Jesus' fellowshipping with such consecrated ones in the Spirit, Word and providences of God. Moses' being pleased to dwell with Reuel (v. 21) types our Lord's satisfaction at His union in heaven with the 

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Father. Reuel's giving Zipporah (bird) to Moses as wife types God's giving Jesus the Church as His Bride (Ps. 45:10, 11). Gershom (stranger there or refugee, v. 22) types the faithful justified, who have cleaved to the Church. His being born by Zipporah to Moses in Midian represents the fact that by the co-operation of Jesus and the Church a faithful justified class has been developed, while our Lord was away from the earth, the home of the justified, in heaven, a country strange to the human Jesus. It is this combination of facts that makes the name of Gershom typical as just explained. 

(19) V. 23 proves that the Pharaoh of the oppression is a different one from the Pharaoh of the Exodus. Of course the death of the former does not type Satan's death; nor does the rise of the latter prove two Satans. We understand the death of the former Pharaoh to type Satan's ceasing to play the role required by a formerly used policy in the rule of his empire, and the rise of the latter to type his appearing in a totally different role in such rulership. Up to 1748 A. D., when the period of the so-called illumination began, Satan had been ruling his empire, in so far as enslaving the race to it is concerned, especially by the following three doctrines: (1) the Divine right of kings (i.e., the kings are God's vicegerents, who do exactly what God wants; therefore God sanctions all their acts, e.g., the divine rightists' maxim, "the king can do no wrong"); (2) the Divine right of the clergy (i.e., the clergy are God's mouthpieces, through whom God speaks to the people; therefore the latter are to believe and practice, without question, what the clergy teach them); and (3) the Divine right of the aristocracy (i.e., it is the Divine good pleasure that the bulk of earth's property and wealth be in the hands of the few—aristocrats—and that the rest of the race is to be subject to these as slaves, serfs or employees, content with what their lords give them of earthly goods). These three doctrines

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gave Satan a strangle hold on the race, because through the effects of these three claims on the race he made it to the advantage of the kings, clergy and aristocrats to stand for that which he wanted. Hence, through these three classes he controlled the bulk of the race and controlled these three classes by making it advantageous to them to carry out the policies that he wanted executed. Satan's playing the role of oppressor of the deceived race through these three errors is typed by the Pharaoh of the oppression tyrannizing over Israel. But from the start of the period of the illumination, 1748, Satan stopped playing this role, and, as symbolized by the serpent casting the flood of water out of his mouth to overwhelm the protesting woman (the protesting Church), he started to play another role—that of a light-giver, a Truth-giver, especially the stern truths against the three doctrines of the Divine right. As he so acted he antitypes the Pharaoh of the Exodus. Our readers can read the details on this line of thought in C 65-68, and P '30, 121, pars. 5, 6. Certainly, as up to 1748, Satan played the part of the tyrant over the race through the three doctrines above mentioned, he changed his course as above described from 1748 on. The dropping of the former course is typed by Pharaoh's death; the adopting of the latter course by the rise of the next Pharaoh. 

(20) But as the Israelites suffered under both Pharaohs (v. 23), so has mankind suffered under both aspects of Satan's involved policies. Indeed, under the second, with increased enlightenment they have felt their oppression by Satan all the more; hence the greatly increased cries for freedom from the evils of the curse since 1748. The Israelites' cries coming up to God type the race's groaning and travailing appealing to the sympathy of God and His turning His attention to relieve man's suffering under the curse and to deliver him therefrom. The first beginnings of God's exercising relieving influences came in the reformation through individuals during more than 150 

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years from 1309 onward. This is symbolized by the Well's shaft in the Pyramid reaching the Descending Passage. Next, relieving measures came through the reformation by sects, beginning after the former relief was spent, symbolized by the Descending Passage being horizontal in its last part. The reformation by force through the American and the French revolutions gave still some more relief, symbolized by the widening of the pertinent part of the horizontal part of the Descending Passage. All of this is involved in the antitype of the cries of Israel coming up unto God and God's hearing their groanings (vs. 23, 24), and this phase of the relief came to its climax in the humiliation of the papacy at Napoleon's hands. God's remembering His covenant in the type (v. 24) corresponds in the antitype with God's starting in 1799 to set into motion the increase of knowledge and inventiveness, marking the day of His preparation; for through the effects of these two things He will not only destroy Satan's empire and thus deliver the suffering, oppressed world from his clutches, but through them He also makes the needed preparations for the Kingdom. God's looking upon Israel and inclining sympathetically toward them (v. 25) types God's giving His special attention to suffering, downtrodden mankind from 1799 onward and turning, in sympathy with them in their sufferings at Satan's hands, toward their delivery. 

(21) Foregoing part of this chapter was a discussion, type and antitype, of Ex. 1:6—2:25. Accordingly, we proceed with Ex. 3. Moses' keeping Jethro's flock until God's revealing Himself to him (v. 1) types our Lord's Gospel-Age shepherdizing of the Lord's people along the lines of Divine wisdom and justice (Jethro) from the end of the Jewish Harvest until sometime during the day of Jehovah's preparation, a little before the Miller movement began (Ex. 4:14); for this reference shows the Miller movement (1829-1844) to be going on during the later part of the conversation. 

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Moreover, as the antitypes of the episodes of Ex. 4:20, 24-26 set in, the first one from 1844 to 1846 and the second one from 1846 to 1874, the conversations between God and Moses type conversations between God and Christ begun long before 1844, as facts later to be brought out will show. Moses' (v. 1) leading the flock to the back side of the wilderness, i.e., to the southern, and thus the lower end of the plateau of Sinai's Peninsula, types our Lord's bringing God's people into the part of the day of preparation preceding the beginning of the Miller movement in 1829. Moses' (v. 1) leading them to the mountain of God, Horeb (desert), types Jesus' leading God's people to the time and activities of the Miller movement, 1829-1844, when Second Advent and Kingdom matters (the mount of God, Horeb, desert) were not yet due to set in, but were very much discussed as about to set in, their disappointed expectations proving it to be yet a part of their desert journey. 

(22) The Angel of the Lord (v. 2) was our Lord in His prehuman existence as God's special Messenger (Acts 7:30, 35, 38). Had another than our Lord been meant, the expression would have been: an angel of the Lord (Luke 1:11, 19). In this and the next chapter He spoke as God's mouth, in the first person, and thus types Jehovah. The burning bush types the Church in affliction. Its not being consumed by the fire amid which it was types the Church being preserved amid its persecutions, sufferings and trials. The Angel of the Lord appearing to Moses in the burning bush types Jehovah manifesting Himself to our Lord amid His suffering Church, in which, as His Temple, He dwelt by His Spirit (Eph. 2:19-22). Moses' first viewing these phenomena types our Lord's contemplating between 1799 and 1829 the Church in her sufferings, trials and persecutions, as facts seen, but not as things detailedly considered at that period, which the next verse describes with a fuller view.

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(23) Moses' (v. 3) turning aside to examine the marvel being enacted before his eyes types our Lord's giving, sometime before 1829, more diligent heed to the Church's sufferings as not consuming her. As the type was a great sight (v. 3), the antitype was even a greater sight; for it is truly marvelous that the Church's sufferings did not destroy, but rather preserved her. "The blood of the martyrs is the seed of the Church." The incident testifies to close powers of observation in the typical and antitypical Moses. The whole conversation following in the antitype is more or less an explanation from Jehovah to our Lord as to the Church's preservation and development amid her sufferings, trials and persecution. God's calling (v. 4) to attract Moses' attention types Jehovah's calling to Christ to attract His attention. Repeating Moses' name, serving as an emphasis, types the great emphasis that God made in His arousing Jesus' attention. And certainly, dear brethren, the conversation between God and Moses set forth in this and the next chapter is marvelous to contemplate typically, and especially antitypically; for antitypically it sets forth an extended conversation between God and Christ from just before 1829 to 1844, wherein God gave Him instructions as to how to proceed in delivering the Church and the world from Satan's empire and slavery. Nothing approaching to its dimensions as a conversation between them is anywhere else in the Word typically or factually set forth. Surely, as we enter into a study of it, it behooves us antitypically to take off our shoes; for the ground whereon we stand in such a study is holy. Moses' answer (v. 4) to the call ("Here am I") types our Lord's readiness to be at the attention and service of Jehovah. Therein both of them give us a very fine example for our imitation. 

(24) God's telling Moses (v. 5) to take off his shepherd sandals, preparatory to his getting the revelation on Israel's deliverance from Pharaoh's empire, types Jehovah's telling His Son to change from His

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shepherd conduct (feet and their coverings standing for conduct in Biblical symbols), so far exercised by Him, preparatory to His getting the revelation on the deliverance of the Church and the World from Satan's empire, to conduct conforming to such an executive activity. The prohibition of Moses drawing near before this was done types God's charging our Lord not to enter the revelatory sphere of overthrowing Satan's empire and delivering God's people until He had set into operation another set of qualities than those belonging to His shepherdizing work. The necessity of this course for Moses and our Lord is apparent. The ground where Moses stood being holy types the fact that the sphere into which our Lord's ministry was bringing Him was severed from that of the former part of His ministry and was dedicated to God for a wholly different purpose and work. There is also in the prohibition, "draw not nigh hither,' the thought of a reverential attitude required toward God in the new sphere of work from Moses and Jesus, calling upon each to remember God's supremacy and their subordination to Him, with consequent deference and reverence toward Him from Them. The statement (v. 6), "I am the God of thy father," is an allusion to Amram as typing God as the Father of Jesus, the antitype here of Moses. God's statement to Moses that He was the God of Abraham, Isaac and Jacob, being an allusion to the Oath-bound Covenant in its Israelitish aspects, types God's reminding Jesus that He is the Maker of the Oath-bound Covenant in its fuller aspects. That patriarchal covenant's being the ground for God's delivering their descendants from Egypt types its fuller implications' being the ground for God's delivering the real actual seed and prospective seed from symbolic Egypt. Abraham here as the covenant receiver typing God, especially in His love, Isaac typing Christ as the covenant receiver and Jacob typing the Church as the covenant receiver, suggest God and the, Seed, Head and Body, as the 

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promises' receivers, for and by whom the nations of the earth are to be blessed. Thus God in His wisdom, justice and power reveals Himself here to the typical and antitypical Moses as the One who will fulfill the Covenant to God as love and His special Seed in the interests of all. Moses' reverentially turning his head so as not to look toward God types our Lord's deep reverence that made Him not steadfastly behold God while the Latter was making Himself known to Christ as the Fulfiller of the promises of the Oath-bound Covenant. 

(25) God's emphatically seeing (v. 7) Israel's affliction in Egypt as that of His people types the certain sympathetic cognizance on God's part of the affliction of antitypical Israel as His people in symbolic Egypt, the present evil world. His hearing their cries due to the taskmasters' oppression types His sympathetic understanding of the outcries of antitypical Israel at the exactions and cruelties of sin, error and death. And His appreciating (knowing) their sorrows types His sympathetic appreciation of His people's sorrows under the curse. Here, both in the type and the antitype, the great mind and heart of God are opened to the typical and antitypical Moses, in God's knowledge of, and sympathy with His afflicted people. Surely, as to both Israels, "in all their affliction He was afflicted," and, therefore, planned to send the typical and antitypical messengers of His favor to deliver them (Is. 63:9). The expression, "I go down [the literal translation, v. 8] to deliver them," showing Moses that God was setting into operation through Moses a series of acts that would result in Israel's deliverance from the power of the Egyptians, types God's statement to Jesus that He was by the preparation for, and actuality of Jesus' Second Advent setting into operation a series of acts and events that would result in the deliverance of God's people from the power of Satan and his servants. God's use of the present tense shows that He was already engaging is the pertinent

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work, as His revealing Himself to Moses, type and antitype, in the events under consideration, and as the past activities of Jehovah's day of preparation prove. 

(26) Not only did God start the typical and antitypical work of deliverance by commissioning the deliverer in each case to deliver His people from the respective Egyptians and Egypts, but also commissioned them to bring His people to typical and antitypical Canaan (v. 8). Canaan types the domain of the Truth and of the Spirit of the Truth, first in the present life of conflict, and later in the future life of unending bliss and holiness. Its being inhabited by others than Israelites, as in the type, represents that aspect of the domain of the Truth and its Spirit, as being down-trodden, as well as possessed, by various evils in the form of sin, error, selfishness and worldliness. The six nations here mentioned, six being the number of complete evil and imperfection, type the fulness of evil. When the seven nations of Canaan are mentioned (the Girgashites are here omitted; Josh. 3:10; 24:11) we may understand the seven primary disgraces to be meant, embracing within themselves all the disgraces, as the opposites of the seven higher primary graces, which embrace within themselves all the other graces, as well as the errors that these disgraces produce and promote. However, in spite of these intruders, both Canaans are good and abundant lands, the typical one in secular respects, the antitypical one in physical, mental, artistic, moral and religious respects: the abundant (flowing) milk of the former typing the abundance of the Truth, and its honey typing the abundance of the joys and other rewards of the Truth in this life and in the life to come. In type and antitype the goodly and large land would become that of God's people by right of promise of its Donor and of conquest in His name. During the Gospel Age the faithful elect battle for this domain of Truth and its, Spirit and will inherit it everlastingly after the conquest on the Spirit plane in heaven; while 

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in the Millennial Age the non-elect will battle for it, and the faithful therein will at the end of the Little Season inherit it on the human plane in the new earth. 

(27) V. 9 is an emphatic repetition of the things expressed in the type and antitype of v. 7 (as well as in Ex. 2:23-25), which repetition God made in both the type and the antitype to emphasize His attitude on the promises and to impress upon the typical and antitypical Messengers that attitude. God's encouraging Moses (v. 10) in view of Israel's sufferings to accept the commission from God to go to Pharaoh as His ambassador and to bring forth His people, Israel, from Egypt types God's encouraging Christ, in view of mankind's suffering, to come in the Second Advent with the commission from God to go to Satan as His Ambassador and to bring forth God's antitypical people from the present evil world. Moses' humble answer (v. 11), so unlike in spirit to those who rush in where angels fear to tread, types our Lord's humility that shrank back from undertaking the Second Advent commission to be God's Ambassador to Satan's empire and to deliver God's people from the empire of darkness. This attitude on our Lord's part is all the more striking, because He as Logos had already been Lucifer's superior and was since His resurrection, ascension and glorification very much more his superior. In His case it would have been entirely proper at God's suggestion without further ado to have accepted promptly God's pertinent offer. Humility is certainly a jewel; and here in our Lord it shines with brightest luster. The humility that in the days of His flesh He wove into His character did not forsake Him in His glorified condition. Surely He is therein an example to us at this time to abase ourselves as well as a dissuasion from the course of power-grasping among God's people! God's sure promise (v. 12) to be with Moses in the mission, implying His favor, support, cooperation and direction, types God's sure promise to be with Christ in the mission, implying His

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favor, support, cooperation and direction. As the proof (sign and seal) that Moses' commission was from God would be the success that he would achieve after delivering Israel from Egypt, in that he would bring Israel to serve God at Sinai; so God gave Jesus, as a promissory proof that His commission was from God, the assurance of success therein, in that, after delivering God's people from Satan's empire, He would through the Kingdom bring God's people into an everlasting service of God in perfect righteousness. 

(28) Moses' inquiry as to what name for God he should give the inquiring Israelites does not have reference to God's appellation; for God was known by the appellation, Jehovah, by Abraham, Isaac and Jacob; yea, before the flood the people called Him by that appellation; hence God could not have meant in Ex. 6:3 by the name, Jehovah, His appellation. As we have shown in these columns, the word name, among other things, also means: (a) character (Ex. 33:18, 19; 34:5-7, 14; Ps. 34:3; 91:14; 111:9); and (b) nature (Ps. 83:18; 99:3; Is. 42:8; 62:2; 63:16; Rev. 2:17). In God's answer (v. 14), "I am who I am," and, "I am," an appellation is not given, but His character and nature are indicated. It is from a varying form of the verb here translated, "I am," that God's appellation which we now pronounce Jehovah is derived. The pronunciation Jehovah for God's appellation is not correct. God's appellation very likely should be pronounced Yahveh. Out of a false reverence the elders and scribes refused to pronounce God's name; and whenever they and their disciples came to this word they used instead of it the word adonay (Lord). As a reminder not to pronounce the name they added to the consonants of this word J-h-v-h, the vowels of the word adonay, whence we get the pronunciation Jehovah. Thus deliberately, out of a false reverence, the right way of pronouncing God's appellation was lost. Of course, the Hebrew words translated, I am who I am, and, I am, do not give us 

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God's appellation; for these words in Hebrew are: ehyeh asher eheh, and ehyeh. They suggest God's character and nature; i.e., they indicate certain of His attributes of character and being. 

(29) The expression, I am who I am, is a Hebrew idiom that repeats the main verb used in the sentence, and means: I am whoever I please to be. We will quote a few examples of this Hebrew idiomatic repetition of the main verb such as occurs here; and these will make this form of idiom plain: "Send by the hand of him whom Thou wilt send" (Ex. 4:13), i.e., send by the hand of him whomever Thou wilt choose, or be pleased to choose. Again, "They went whithersoever they went" (1 Sam. 23:13), i.e., they went whithersoever they chose, or pleased. Again, "Seeing I go whither I go" (2 Sam. 15:20), i.e., Seeing I go whither I choose, or please. Still another, "Sojourn where thou wilt sojourn" (2 Kings 8:1), i.e., Sojourn where thou choosest, or pleasest. The repetition of the verb as it occurs in the above four examples is illustrative of its use in Ex. 3:14, which accordingly means the following: I am whoever I please to be. The expression, "I am," in the last clause of: v. 14, refers to God's attributes of being; and the expression, "I am whoever I choose, or please to be," in the first clause of v. 14, refers to His attributes of character. V. 14 therefore expresses, so far as attributes of being are concerned, God's self-existence, eternity, immortality, supremacy, absoluteness, independence; etc., and, so far as attributes of character are concerned, God's wisdom, justice, love and power; for these form the character that He chooses to act out, or is pleased with acting out. 

(30) Therefore Moses' question in v. 13 types our Lord's question on what He should declare to God's people as to what God's attributes of being and character are. And, certainly, during the Parousia and Epiphany He has had such questions to answer, which He has done in the Towers, Volumes, Booklets, Tracts, 

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Sermons, THE TRUTH, The Herald and the Epiphany Studies In The Scriptures. Moses' being charged (v. 15) to declare that Israel's Covenant God had sent him with such a declaration of His attributes of being and character, as His eternally for the remembrance of all generations, types God's charging our Lord, through the exhibition of the eternal purpose of God—the Plan—in the Covenant, to declare His attributes of being' and character, as His eternally for the remembrance of all generations, which He has done during the Parousia and Epiphany through the spread of the Truth as due; for the chief manifestation made by the Parousia and Epiphany Truth is God's holy character and wonderful person. And these subjects as questions have been uppermost in the minds of God's people, which facts Jesus knew and hence His question, typed by the question of v. 13. 

(31) In v. 15 God's appellation, Yahveh, occurs in its regular form. As such it is derived from the verb havah, which occurs in all only nine times in the Hebrew Old Testament, as a variation of the regular form hayah of the verb to be, which occurs thousands of times in the Hebrew Old Testament. In v. 14 the Hebrew expressions quoted above in par. 28 are from regular form hayah. In the form Yahveh the word means, He is, i.e., it is in the third person, while the expressions in v. 14 are put into the first person, "I am who I am," and, "I am." This is because God is there the speaker and speaks of Himself in His attributes of being and character. It is, of course, as proper for God to designate Himself in the first person as it is for us to designate Him in the third person, though He ordinarily uses the form of the third person when speaking of Himself. God's speaking of Himself as the God of Abraham, Isaac and Jacob has the same typical and antitypical significance in v. 15 as in v. 6 explained above. God's again charging Moses to refer to his commission from God when speaking to Israel serves for emphasis and types God's repeated

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emphasis to our Lord to refer to Himself through His Laodicean Messenger during His Second Advent when speaking to God's people as God's Messenger to them. God's telling Moses to assure Israel of His attributes of being and character as eternal and as things for all generations to remember types God's telling Jesus to represent to antitypical Israel His attributes of being and character as eternal and for the remembrance of all generations. 

(32) God's charge (v. 16) to Moses to gather first the elders of Israel (see Ex. 4:29 and 30, first part) types God's charge to Jesus in His Second-Advent work first to make the Truth on His mission clear to the leaders among God's people; afterward it was to be made clear to the people (Ex. 4:30, second part). Again, the reference to God as the God of Abraham, Isaac and Jacob has the same typical significance as in vs. 6 and 15. The charge to Moses to assure the elders, as representatives of Israel, of God's sympathetically viewing them and the things done to them in Egypt, and that for the encouragement of the elders and through them of the people, types God's charge to Jesus to assure in His star-members in His Second Advent the leaders, as representatives of God's people, of God's sympathetically viewing them and the things done to them in the present evil world, and that for the encouragement of the leaders and through them of God's people. The thoughts of v. 17, in type and antitype, are like those given in v. 8, but are here repeated as a message to be given to the elders and people. God's assuring Moses that the elders and people would accept his message types God's assurance that the leaders of God's people, as well as God's people themselves, would believe the message on the deliverance of the Church and world from Satan's empire. Ex. 4:31 shows the fulfilment of this prophecy in the type; and the facts since 1874 prove it in the antitype. The charge given in vs. 16, 17, and prophetically promised in the first part of v. 18 as to be fulfilled, implies in the antitype 

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the private work done among the Lord's people on the pertinent subjects from 1874 onward; and the charge to Moses and the elders to appear before Pharaoh was antitypically fulfilled by the public work of Jesus and the leaders of God's people since 1874. Thus both the work toward the brethren and the work toward the public from 1874 onward are set forth typically in vs. 16-18 as commanded by God. Thus the public message in the Truth magazines, volumes, booklets, tracts, sermons, lectures, conversations, etc., was addressed also to Satan as the antitype of Pharaoh. 

(33) The contents of the message to Pharaoh, type and antitype, are set forth in the second part of v. 18. Jehovah's being spoken of as, "Jehovah, the God of the Hebrews," which connects them with Abraham, the Hebrew [he who has come over, i.e., Abram came from east of the Euphrates and Jordan], and thus with Isaac and Jacob, being a less than ordinarily clear allusion to the Oath-bound Covenant, types how in the public work the message on the deliverance of the Church and the world from Satan's empire was given as coming from God as the Maker and prospective Fulfiller of that Covenant, though less clearly than given to the Lord's people as such, even as this course is the natural and proper one in the circumstance. The statement that He had met with Moses and the elders types the public teachings on God's having commissioned Christ and the leaders of God's people to speak for Him as Jehovah, the Covenant God of His people. Thus, after referring to their authorization they were to tell Jehovah's request, both in the type and antitype. It will be noted that the request was to be politely worded, both in type and antitype—"we beseech thee." And, true enough, both in the type and antitype the request was at first made politely and without any threats—the latter coming, both in type and antitype, only after the typical and antitypical Pharaoh insolently refused the request, upbraided its agents and increased the oppression of God's people (Ex. 5:1-23). 

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The heart of the request was, "let us go," "let My release us as God's people from your oppression and your domain. Their being commissioned to ask to go a three days' journey types Christ and the leaders of God's people during the Parousia and Epiphany being commissioned to ask permission to perform a symbolic journey from Satan's empire to the Kingdom conditions fully prevailing. The three days of the type represent (1) the Gospel Day in that part of it covering the Parousia and Epiphany, (2) the Millennial Day, and (3) the Day—Age—following the Millennium, in that part of it called the Little Season. 

(34) Among the Hebrews the expression, three days, does not usually mean three periods each of 24 full hours, but usually any length of time that will touch three days each of 24 hours. Thus Christ's being spoken of as being in the heart of the earth for three days and three nights does not mean a period of 72 hours, but a period of time touching, but not entirely covering the Friday, Saturday and Sunday in which He was in the heart of the earth. As a matter of fact, He was there from 18 to 21 hours less than 72 hours, i.e., from His capture in Gethsemane to His resurrection. But just so the three days and nights were touched by the actual time involved, it would according to Hebrew idiom be properly expressed by the term, three days and three nights. Just so is it in the case of the three days under consideration. The antitypical journey—the course of the consecrated life—was therefore (1) during the period of the Gospel Age's end covering the years from 1874 until the Little Flock, Great Company and Youthful Worthies actually leave Satan's empire and its bondage and be ready for their part of the Kingdom, forever serving Jehovah, and during which the world will actually be delivered from Satan's empire and bondage, but not yet from their effects, and will arrive at the Kingdom's readiness to rule over them for deliverance from such effects; (2) during the time of

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blotting out the curse as the race ascends the highway of holiness to perfection; and (3) during the Little Season when by consecrating to Jehovah directly, and when by carrying it out faithfully amid the final trial of that period the antitypical Israelites will perform the sacrifice typed as a prophetic request in v. 18. 

(35) The journey is called typically a wilderness one, because in each of its three parts it—consecration—implies separation from Satan's empire in fact and spirit. The commission to request permission to sacrifice at the end of the journey on the third day types Jehovah's charge to Christ that He and the leaders of God's people during the Second Advent present in public ministries the request that God's people be permitted to take such a course as will bring all of them to an entirely consecrated life faithfully carried out, which will be completed in all of them by the time of the Little Season's end. The request antitypically was not made by words, but by the act of preaching the message with the heart desiring the preached deliverance. It will be noticed that some complete such a course in the first of these days—the Little Flock and Great Company; some, as far as their humanity is concerned—the Ancient Worthies and Youthful Worthies—during and that early in the second; and, as far as the latters' new creatures are concerned, and in their humanity all, some reckonedly, the rest actually, during the third. The expression, three days, therefore, does not mean that none really sacrifice to God until the third day, but that by that time all of them will do so, i.e., the matter is presented from the standpoint of the completed picture, as often is the Biblical usage. 

(36) God's stating (v. 19) to Moses that He knew that Pharaoh would not let the people go except under the compulsion of mighty power types God's foretelling to Jesus from before 1829 to 1844 that Satan would not let God's people go unless forced thereto by power Divine. God's telling (v. 20) Moses that He would exercise His power and smite Egypt with many wonders 

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that He would there perform—the ten plagues, as well as others of Moses' and Aaron's acts, e.g., their encounter with Jannes and Jambres—types God's telling our Lord of His using many wonders in the present evil world—the three woes, the seven last plagues and other encounters of Jesus and the Church with false teachers in and out of the Truth. In both the type and the antitype the pertinent acts would liberate God's people (v. 20). The promise (v. 21) that God would grant favor to the people with the Egyptians so that at their exodus they would not go out empty of earthly jewels and raiment types God's promise that He would so favorably work matters for His people with the servants of Satan that at their exodus they would not go out empty of antitypical jewels and raiment, as we will shortly see. 

(37) God's foretelling to Moses that every housewife would ask of her Egyptian neighboress and from any Egyptian woman sojourning in such a neighboress' house jewels of silver and gold and raiment types God's foretelling to Jesus that the Truth and its servants [each Israelite house representing the household of faith (F 460, par. 2), the wife (Is. 54) typing Jehovah's symbolic wife, the Truth and its servants] by their character, work and attitude would get from the nominal church [neighboress] and its sojourning women [denominations] Divine truths [jewels of silver and gold (1 Cor. 3:12-15)], extracted from their creeds and graces [garments] extracted from their pertinent experiences with these symbolic women. God's foretelling to Moses that the Israelite mothers would put these upon their sons and daughters types how God foretold to Christ that the Truth and its servants would by their teachings, examples, etc., adorn those whom they would mother—the sons standing for the Parousia and Epiphany consecrated and the daughters standing for those becoming God's people in the next Age but now showing friendliness to the Truth—sons of the prophets. God's foretelling

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to Moses that the Israelites would thus spoil the Egyptians types how God foretold to Christ that by the above-described course, the Truth and its servants would despoil Satan's servants of the Divine Truth and good qualities that they would have, leaving them their errors and faults. Twice again in the Exodus history is this matter referred to (11:2; 12:35, 36), once as a charge and once as a historical act. We will treat these details under Ex. 12:35, 36. 

(38) We now begin the discussion of Ex. 4. The translation (v. 1): they will not believe me; they will not hearken; they will say, the Lord was not manifested to thee, evidently does not fit in this connection, though in itself it is grammatically correct enough. It is also, grammatically, just as correct to use the word may instead of the word will. The reason the word may fits better here is because we cannot imagine our Lord, after God's assurance that spiritual Israel would respond favorably (Ex. 3:18), telling Jehovah that they would not do so. The word may suggests the possibility of their doubting until given sufficient proof, when they would believe; and, as such was actually the case, the word may evidently is the proper translation in this instance, in view of the connection, this translation also casting a more favorable light on Moses, who should not be supposed to contradict the Lord, unless expressly said to do so. God's answer show that both in type and antitype the messenger desired to be furnished with such strong credentials as to convince the people of the Divinity of His mission, otherwise they could with some reason doubt. Hence we suggest that the word may be used as the auxiliary of the three involved verbs, instead of the word will. 

(39) It will be noted that God in response gave three signs. At the end of the first and second signs God said that if the Israelites would not believe at the first sign, the second would be given, and that if that would not convince them, the third would be given, which would convince. This reiterated purpose of the 

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signs further confirms the thought that the word may is to be supplied as the auxiliary instead of the word will with the involved verbs of v. 1. When we look at the antitype we find that some were convinced by the voice of the first sign, but others were not; of these latter some were convinced by the voice of the second sign and others were not; and the rest of the unconvinced were persuaded by the voice of the third. This was also true in the type, as implied in the wording of v. 8: "If they will not believe thee, nor harken to the voice of the first sign, they will believe the voice of the latter sign." It will be unnecessary for us to interpret vs. 2-9, because our Pastor has given us an interpretation of the voice of the three signs so beautifully and detailedly as to make it a superfluous work on our part to give it as briefly as our space would dictate it to be given, if it were here given. Please read it in Z '07, 276-281. A brief summary of it is given in the comments on Ex. 4:2-9, which may also be read with profit. Please note again the reference to the Abrahamic Covenant in v. 5, which is the seventh made to it from Ex. 2:24 on to the end of chapter 4. 

(40) As Moses' humility (v. 10) furnished him a reason for thinking himself unsuitable for the mission, based on three facts—his lack of eloquence, i.e., his not being an orator, his difficulty (incorrectly rendered slow) in utterance, and his difficulty in thinking (tongue in the sense of teaching, thought); so our Lord's humility in Bro. Russell, who was the star-member especially used for the deliverance of antitypical Israel, who, especially at first, lacked pertinent attainments of education, oratory, speech and thought, and who at first pushed others ahead of himself in the work, furnished Him a reason for regarding Himself in Bro. Russell anticipatorily unfit to undertake the mission. Additionally, based upon three facts, made such by His being a Spirit being—His lack of facility as a Spirit to be an orator to men, His difficulty in speaking to men and His difficulty, in thinking out, of 

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Himself, Divine things for men. The expression translated heretofore in Hebrew, as can be seen in the margin, is, since yesterday, nor since the third day. Stephen's saying that Moses was learned and also mighty in word and deed (Acts 7:22) shows that before his flight Moses' condition was not that described in v. 10; he had evidently become so from the time of his escape from Egypt and flight into Midian. Hence as a human being our Lord did not have the three handicaps typed in this verse. Moses' "third day" was probably the period of his escape from Pharaoh and flight to Midian, corresponding to the time of our Lord's resurrection and ascension experiences. Moses' "yesterday" was probably the period of his stay in Midian previous to the Lord's appearing to him, corresponding to our Lord's time of stay in heaven from Pentecost to 1799; and the time of God's appearance to Moses ("since Thou hast spoken to Thy servant") corresponds to the early part of the day of preparation, perhaps up to 1844. During these three periods our Lord as a Spirit being had the three handicaps as to intercourse with humans typically referred to in this verse; hence He needed star-member mouthpieces during these three periods. 

(41) God's answer to Moses, reminding him by a question and answer of His power to give eloquence, speechlessness or deafness, sight or blindness, types Jehovah's answer to Jesus, that He had all the power needed to qualify Him in Bro. Russell for the mission or to disqualify Him in him therefrom. God's promise to Moses that He would give him the needed utterances and thoughts (v. 11) types God's assurance to Jesus that He would give Him in Bro. Russell the words to say and the thoughts to utter. This statement proves that even in His glorified condition Jesus does not understand the hitherto unrevealed things until God lets them go out of His secret keeping power (Acts 1:7; Rev. 1:1); which He showed to be the case also while He was in the flesh (Mark 13:32).

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Therefore we may be sure that as Moses' words and thoughts uttered in Egypt were God's, so the message of our Lord by His two star-members in His Second Advent consists of God's own words and thoughts, which proves that God is His teacher even now in glory. 

(42) Moses' (v. 13) still hesitating to undertake the mission, and making a plea that God may be pleased to send some (allegedly) more suitable person types our Lord in Bro. Russell still shrinking back from the difficulties of the work and asking whether God would not prefer to send some one possibly more adapted to undertake the work than He in Bro. Russell. Here again both Moses and our Lord in Bro. Russell show a humility and reticence so lacking in those who in power-grasping rush in where angels fear to tread, evidenced, e.g., by so many Levite leaders now. The burning of God's anger against Moses (v. 14) quite probably means His having less pleasure in Moses than He would have had, had he not persevered so long in hesitating to decide to enter upon the mission. We make this remark because it is unlikely that in the antitype God's anger burned (such is the literal meaning of the Hebrew word) against our glorified Lord in Bro. Russell.* There are degrees in God's pleasure with His faithful people and also degrees in His pleasure at various times with the same individual faithful one. It is probably this latter fact that is brought out in the antitype, i.e., that God did not have that degree of delight in our Lord hesitating in Bro. Russell to undertake the proposed mission as He would 

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* It is preferable to look at the antitypical hesitating as occurring, not in Jesus personally, but in Him as acting in Bro. Russell, the main star-member mouthpiece in whom Jesus spoke in antitypical Egypt to antitypical Israel and Pharaoh; hence the change of thought from the one originally given; yet that thought does not contradict Jesus' character, as we have shown in P '33, 178, 179; '35, 103, 104 and elsewhere. 

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have had, had that hesitancy not been so prolonged in him. We may be certain, however, that God was not positively displeased with our Lord's course in Bro. Russell; for that would have implied sin in our Lord in him. The interpretation of God's anger burning is, therefore, something like that given to hating father and mother, etc., (Luke 14:26; see Diaglott footnote), as loving them less, not positively hating them. 

(43) We think the following words give us the clue to this, the expression of lower degree of delight in God toward the typical Moses and the antitypical Moses in Bro. Russell, in that it offers them a more limited privilege of service. As it was God's preference that antitypical Elijah anoint antitypical Jehu and Haziel, yet He permitted the, to Him, less delightful thing to happen, i.e., antitypical Elisha to anoint these; so apparently God would have had more delight in Moses' talking to Israel and Pharaoh, without Aaron as his mouthpiece, yet He permitted the, to Him, less delightful thing to happen. Similarly, God apparently would have preferred to have Jesus in Bro. Russell speak to antitypical Israel and Pharaoh, without antitypical Aaron as His mouthpiece, yet permitted the, to Him, less delightful thing to happen. We make this remark because v. 14 teaches that in less delight God arranged for Aaron to be Moses' mouthpiece. As God called Moses' attention to the fact that Aaron of the tribe of Levi was Moses' brother, so God called Jesus' attention in Bro. Russell to the fact that the Lord's faithful people in antitypical Levi are Jesus' brother, even as all the Lord's anointed people living at the same period are collectively called Christ (Ps. 2:1, 2; Acts 4:26) and the Son of God (Matt. 2:15; Hosea 11:1). God's telling Moses that Aaron could talk well types His telling Jesus in Bro. Russell that the Church in the flesh at the time of the Second Advent would be able to do the required talking well. God's telling Moses that Aaron was on his journey to meet Moses types God's calling Jesus' attention to the Miller

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movement, 1829-1844, as being then in operation, as a going forth to meet our Lord in His Second Advent (Matt. 25:1-4). This fact, as well as those in the verses at the end of chapter 2, has enabled us to fix the time of this conversation between God and Christ as being between 1799 and 1844. At first thought it seems contradictory to make Jesus hesitate in Bro. Russell between 1799 and 1844; whereas he became Jesus' mouthpiece over 30 years later; but this seeming incongruity vanishes when we remember that the future is as the present to God, and hence He anticipatorily viewed this hesitation in Bro. Russell. God's forecasting to Moses Aaron's great and sincere joy at meeting him types God's forecasting to Jesus the Church's great and sincere joy when recognizing His Second Presence. 

(44) God's charging (v. 15) Moses to speak to Aaron and to put into his mouth the words that he should declare to Israel and Pharaoh types God's charging Jesus in the two Laodicean star-members to teach the Parousia and Epiphany message to the Church and to teach the message as due to be given by her as Jesus' mouthpiece to antitypical Israel and Pharaoh. God's pledging Moses to support him as God's mouthpiece and Aaron as Moses' mouthpiece types God's pledging Jesus to support Him in the Laodicean star-members as God's mouthpiece and the Church as Jesus' mouthpiece. God's pledging Himself to direct the work of both Moses and Aaron types His pledging Himself to direct the work of Jesus in the Laodicean star-members and the Church in the Parousia and Epiphany. As in v. 15 God shows how Aaron, type and antitype, was to be made respectively the mouthpiece of Moses and Jesus in the Laodicean star-members, so in v. 16 it is stated that the typical Aaron would speak for Moses to the people as his mouthpiece, even as the Church would speak for Christ to the people as His mouthpiece in the antitype. Moses' being charged to be a god (mighty, superior,

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one) to Aaron, which implies that Moses was to direct Aaron in utterances and acts, types Jesus' being charged to be a god to the Church, which implies that Jesus was to direct the Church's utterances and work. Moses' being charged (v. 17) to take in his hand the rod as the means by which he was to work the signs (vs. 2-9) types Jesus' being charged to take into His power Jehovah's full authority necessary to work the antitypical signs and wonders. Thus as by God's instructions, authorization and empowerment Moses was fully qualified to undertake the work of delivering Israel from Egypt and of bringing them all the way to Canaan, so Jesus by Jehovah's instructions, authorization and empowerment was fully qualified to undertake the work of delivering antitypical Israel from the present evil world and of bringing them to the Kingdom. 

(45) Moses' return to Jethro (not Reuel!), asking permission to return to his brethren and to ascertain their welfare, types our Lord's going back to God, as acting more particularly in His wisdom and justice, for permission to return to the earth to carry out Jehovah's prescribed purpose and work and to return to His brethren, antitypical Israel, and interest Himself in their welfare. Jethro's consenting thereto and wishing him prosperity types God in His wisdom and justice agreeing thereto and wishing Christ prosperity (Ps. 45:3, 4). Jehovah's charging Moses in Midian to return to Egypt, assuring him that his enemies were dead, types God's charging Jesus to return in the Second Advent, assuring Him that Satan and his servants were no more in a condition to harm Him and His work, because of changed conditions. Moses' (v. 20) taking his wife and two sons with him types our Lord in the later phases of the Miller movement, i.e., between 1844 and 1846, separating in spirit the Church and the two justified classes—a more faithful and a less faithful class of these—from the nominal people of God, but not yet taking them "out of her." 

(46) Moses' putting them on an ass to carry them

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to Egypt types our Lord's seating these three classes on the doctrine of the nearness of the Second Advent, as the teaching that would carry them to the present evil world by the time of the Second Advent, for its conditions and works. Their starting out to return to Egypt types the Lord's people from 1844 to 1846 making a distinct move toward Second Advent conditions in symbolic Egypt, a more and more heart's separation from the despisers of the Lord's return. Moses' taking God's rod in his hand types our Lord's receiving for Second Advent purposes God's power and authority to carry out Jehovah's program for the Second Advent. God's again saying (v. 21) to Moses to see to performing before Pharaoh all the wonders Divinely put into his power types God's repeating His charge to our Lord to take heed to perform before Satan all the wonders Divinely put into His power. God's telling Moses that He would harden Pharaoh's heart, which was done by God's kindness shown to an ungrateful and selfish heart, that Moses might be thus forewarned and forearmed to persevere in spite of Pharaoh's repeatedly broken pledged word, types God's telling Jesus that He would by His goodness, abused by an ungrateful and selfish heart, harden Satan's heart in order that our Lord so forewarned and fore-armed might persevere in spite of Satan's repeatedly broken pledged word. Both in the type and the antitype this course delayed the deliverance, but in the end resulted in the first case and will result in the second case to the greater glory of God and mightier deliverance of His people, as all will yet recognize. 

(47) God's charge (v. 22) to Moses to declare to Pharaoh that Israel was His firstborn, oldest and chief son, types God's telling Jesus to declare to Satan that God prizes His people as His oldest and chief one on earth, even as His firstborn. God's prospectively through Moses giving this as the reason for demanding from Pharaoh Israel's release, that Israel might serve God, types God's prospective demand on Satan

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through Jesus for the release of His people from Satan's empire and bondage, that they may serve Him. God's charging Moses to inform Pharaoh that if he would refuse this demand, He would slay his firstborn types God's charge to Christ to inform Satan that if he refused this request He would slay the Roman hierarchy, which, as antichrist, is Satan's firstborn. This fact suggests the thought that the Roman hierarchy has long consisted almost exclusively, if not exclusively, of apostate new creatures condemned to the Second Death (Matt. 24:15; 2 Thes. 2:4). The charge of vs. 21-23 was given Moses while he was journeying toward Egypt, typing our Lord from 1846 to 1874 receiving the antitypical charge in preparation for His Second Advent. On first sight we get from vs. 24-26 the impression that it was Moses whom God sought to kill, but the antitype proves that such was not the case; for this would mean that God between 1846 and 1874 sought to symbolically kill Jesus. The episode shows that the threatened danger was averted by the circumcision of Zipporah's son, not sons. This suggests the thought that Gershom, Moses' firstborn, was the one whose life was threatened, probably by a severe sickness, and was saved by his circumcision. With this the facts of the antitype agree, as we will now proceed to show. 

(48) Moses' son, Gershom, as firstborn, typed a more faithful justified class and the other, Eliezer, as an afterborn, typed a less faithful class. The following are the antitypical facts favoring this thought. Many justified ones were deeply interested in the Miller Movement, whose interest survived the disappointment of 1844. Both of these classes, together with the entire faithful Little Flock, remained in Babylon from 1844 to 1846, though clinging to the doctrine of the Second Advent's nearness. But in 1846, when a nucleus of the sanctuary class was separated from Babylon as the cleansed sanctuary, only the more faithful of these justified ones (antitypical Gershom)

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left Babylon with that nucleus, the less faithful of these justified ones, while retaining sympathy with the doctrine of the Second Advent (Eliezer also riding on the ass—v. 20), were not faithful enough to leave Babylon with the others. From 1846 to 1874 there was creed-making done and there were many siftings made among these come-outers, resulting in the Adventists' developing into a denomination and its dividing into about a half-dozen sects. These siftings were very trialsome on the cleansed sanctuary and developed more or less mind and heart sickness among the faithful justified class (antitypical Gershom), who cleaved to it. This symbolic plague threatened the cutting off of antitypical Gershom from the cleansed sanctuary, and this was averted by this class proceeding to consecrate, whereby they overcame the symbolic plague. The inn of v. 24 types the condition of protection vouchsafed the Lord's people between 1846 and 1874. Moses', etc., being on the way types our Lord, the Church and the two justified classes working their way unto 1874, the time of the Second Advent. 

(49) God's meeting Gershom types God's manipulating the sifting experiences into antitypical Gershom's life. God's seeking to kill Gershom types His sending the strong delusions of those siftings to antitypical Gershom, who was by them somewhat plague-stricken. Zipporah's circumcising Gershom with the sharp knife (flint, literally) types the Church using the sharp Truth on consecration as a means of influencing the involved class to consecrate. Gershom's submitting to circumcision at Zipporah's hand types the involved class consecrating at the exhortation of the Church (Rom. 12:1). Gershom's convalescence and continuance with Moses and Zipporah types the involved class recovering from the symbolic plague of the Adventists' siftings and remaining with Christ and the cleansed sanctuary. The account not involving Eliezer types the absence of certain Second Advent sympathizers as justified ones from the separated cleansed

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sanctuary, in that they remained in Babylon. Zipporah's casting the foreskin at Moses' feet with the exclamation, "Thou art a bloody husband unto me," because of circumcision, types the Church announcing to the Lord the consecration of the involved class and declaring to our Lord that only by consecration unto death (bloody) is Christ gained and retained as bridegroom. The repetition of this thought in v. 26 types the repeated emphasis of these facts by the Church. 

(50) God's charge (v. 27) to Aaron to go and meet Moses types God's charge from 1829 to 1844 to the Church by the Miller Movement to go forth to meet Christ in the Second Advent. In the Hebrew the words, in the wilderness, occur after the words, go and meet Moses. Hence the charge to do so, in so far as it introduced the idea of the wilderness, types the message given through Bro. Miller and others, partly from 1844 to 1846 and mainly from 1846 onward, to sever themselves from the symbolic city, Babylon, and to go into the separated condition of the cleansed sanctuary and in that condition advance to the ever nearing and closely approaching Second Advent. Aaron's obedience types the two phases of the Second Advent Movement just mentioned, as acts of obedience on the part of the Church, first from 1829 to 1844 and second from 1844 to 1846 and from 1846 to 1874. Moses and Aaron meeting in the mountain of God, Sinai, types the meeting of Christ and the Church at the beginning of the Kingdom, Oct., 1874, and onward to Passover, 1916, when the last one of the Aaron class met our Lord in His Second Advent. Kissing is an affectionate meeting of the lips of two persons. Christ's lips are the Truth teachings. Moses' and Aaron's kissing one another represents Christ and the Church at their meeting during the Second Advent lovingly exchanging thoughts on the Bible with one another (Cant. 1:2; 8:1). And certainly, dearly beloved, we know by experience the inexpressible joy of such love greetings as were ours with our Lord

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when we came to recognize, thus meet Him as present in His exchanging thoughts with us! Moses' (v. 28) declaring to Aaron all the words of Jehovah, who had sent him, and all the signs which He commanded him, types our Lord, as God's Messenger, teaching the Church all the Parousia and Epiphany truths and their accompanying works in so far as they were of the antitypical signs for the Second Advent time. 

(51) Moses' and Aaron's (v. 29) gathering the elders of Israel, as their first work after arriving in Egypt, types how Jesus, by manifesting the Parousia and Epiphany Truth first to the leaders, gathered them into the Truth, as can be seen, e.g., in the works done from 1874 to 1878. Then as they came one after another to see the Truth, they declared it to others, each one thus getting the Truth as a part of antitypical Aaron and carrying it to others, which is typed by Aaron telling (v. 30) the elders and the people all the words which Jehovah revealed to Moses. Aaron's performing the signs in the sight of the people types in the first one how the Little Flock in its capacity of being the Lord's mouth and hand explained why evil has been permitted, and spread this thought as set forth in the Tower, particularly in the Food For Thinking Christians Tower; in the second one how Christ in His sacrifice working justification was God's hand manifested in perfection, how the Church in consecration and sacrifice is God's hand (leprous) manifested in imperfection, and how the Christ in glorification will be God's hand manifested in perfection, the declaration of this being by the contents of the Six Volumes in themselves, and as these contents were explained by the pilgrims, elders, etc.; and in the third one how the Truth, especially as circulated by the tracts would be repulsive to the antitypical Egyptians. 

(52) Be it noted that as these signs were first wrought before the eyes of Israel, and not before the Egyptians first, so the three antitypical signs were first wrought before the eyes of understanding of the Lord's people, 

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then afterward before Satan and his servants. Accordingly the first work of the Parousia and Epiphany has been the private work toward the brethren, then afterward the public work toward the public and Satan. The people (v. 31) believing on hearing the words and seeing the signs type how the Parousia and Epiphany messages have been and will be accepted by the Lord's people, and that by the assistance of the Tower, Volumes, booklets, tracts, sermons, PRESENT TRUTH, supported by the pilgrims, elders, etc., As Israel on hearing that God had visited them and sympathetically regarded their affliction, bowed their heads and worshiped, so spiritual Israel, on understanding that God has visited them and has sympathetically regarded their afflictions, yielded themselves to the Lord in and according to the Truth. Thus was God's forecast (Ex. 3:18) fulfilled in the type, and has since 1874 been as certainly fulfilling in the antitype. 

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BEREAN QUESTIONS

(1) What will precede our exposition of the involved verses in their order? Why this? What time periods come within the scope of the antitype? In what part of this Bible section is the bulk of the story found? The conditions of what period are covered in its antitype? In what part of this Bible section is the rest of the story found? What periods are involved in its antitype? Of what is Egypt as a land typical? How do the cited passages prove this? What does Pharaoh as Egypt's king type? How do the cited Scriptures prove this? Whom do the Israelites here type? How do the cited Scriptures prove this? What do Israel's oppression, groans and cries type? How do the cited Scriptures prove this? Whom do the Egyptians type? How do the cited passages prove these answers? What do the taskmasters represent? How is this Scripturally proven? For what are these general considerations helpful? For what do they prepare us? How may our abbreviated presentation be advantageously studied? 

(2) What, for the antitype, is indicated by the mention of Joseph's and his brethren's death? What is typed by Israel's great increase? As to numbers, how were God's people during the Patriarchal Age? When did their 

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increase antitypically begin? Through what periods has it continued? During what Age did they fill antitypical Egypt? What is typed by the new Pharaoh's not knowing Joseph? What is typed by his rise? When did it antitypically begin and end? What did Satan cease and begin with the period of the illumination? When did this period begin? What is the distinction between the two Pharaohs of Ex. 1-15? What change in the insertion of v. 9 is suggested? Why? What is typed by Pharaoh's telling the Egyptians of Israel's to him and them dangerous increase? What is typed by Pharaoh's seeking to arouse the jealous fears of the Egyptians? By what did he in type and antitype seek to magnify them? 

(3) What is typed by Pharaoh's counseling methods of decreasing the Israelites? When did it begin? Continue in the Old Testament times? In the New Testament times? What was the purpose of the counsel, in the type and antitype? 

(4) What was the first oppressive step, in the type and the antitype? In what was the increase of death started against God's people by Satan? Continued? Wherein greatly increased? When was the increase of sin as a taskmaster started among God's people? Continued? Brought to its culmination? How did the taskmaster, error, affect them? When did it begin this? Continue it in the Jewish Age? Culminate it in the Gospel Age? What three great errors were especially oppressive? How? What others co-operated? What do the above facts prove? 

(5) What does Israel's building Pithom and Raamses respectively type? What is typed by their being store cities? What is typed by Israel's increase despite the oppression? How is this illustrated? What is typed by Egypt's grief over Israel's increase? What was the effect of this grief in type and antitype? What is typed by the mortar, brick and field labor? What did these do to typical and to antitypical Israel? 

(6) What do the words Shiphrah and Puah mean? What do these women type? How did antitypical Shiphrah and Puah fulfill their pertinent duties? What is the antitype of Pharaoh's seeking to get these women to kill the male babes at birth? What course was followed by them, type and antitype? What did the two 

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Nominal Churches often do with well developed leaders in the antitype? What are some examples of this? How are their saving budding leaders illustrated? What is typed by Pharaoh's upbraiding Shiphrah? Puah? What have been our pertinent experiences? 

(7) What can be said of the truthfulness of the midwives' answer? What is typed by the fact that they stated? What examples prove this for the Jewish Age? For the Gospel Age? What are the antitypical Egyptian mothers? What is typed by the hard and long labor of Egyptian mothers? What is typed by the different experience of Israelitish mothers? What is typed by God's dealing well with Shiphrah and Puah? What is typed by the result on Israel of God's dealing well with these midwives? By God's building them houses? 

(8) What is typed by Pharaoh's charge to cast the Hebrew baby boys into the river? What does the Nile here type? What is the difference in the antitype of killing these babes by the midwives and their drowning by any Egyptian? How was this second antitypical method used in the Jewish Age? What are some illustrations on this line? What was the character of the effort through Antiochus Epiphanes? What resulted therefrom? What was the general result on this line throughout the Jewish Age? 

(9) For what period was Satan's involved master effort reserved? When did he begin this? How did he proceed? In what did it first and then later culminate? What other form did it also take in the first four centuries of our era? In what did they fail? What did they really effect? What is typed by Pharaoh's charging, not the midwives, but the Egyptians with drowning the male babes of Israel? How long has this course in the antitype continued? Where? In what two Harvest siftings is this manifest? What is a more detailed explanation of this charge to all Egyptians? What is typed by Pharaoh's sparing the female babes? 

(10) In what is the key to the second chapter found? Whom does Moses usually type? Where does he always type our Lord? What four facts prove this? What does this fact prove to be? What does it enable us to do with the Exodus history? What proves that Amram in this type represents God? Jochebed, the promises of 

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Jesus' becoming a full Israelite and the servants of such promises? What would these promises include? Whom would the servants who ministered them include? Why are also Joseph, the shepherds, the wise men, Simeon and Anna included in the mother? 

(11) Of what is Jesus' birth not the full antitype? What is the full antitype of Moses' birth? How could Joseph, etc., be a part of the mother? What does Amram's begetting Moses type? Jochebed's conceiving and developing the embryo Moses? What is typed by Moses' fine features and precociousness in his first three months? What is typed by his being hidden these three months? How could Jochebed not hide Moses longer than three months? What does this type? What is typed by the ark of bulrushes? What is typed by putting Moses into the ark? What is typed by Jochebed's putting the ark among the flags near the river's bank? What does Miriam's watching the outcome type? 

(12) Who originated Jewish sectarianism? Of whom is it the antitype? Why? What do her maidens type? What is typed by the princess coming to the river to wash herself? What is typed by her maidens accompanying her? What is typed by her catching sight of the ark? What is typed by the flags being on the river's fringe? What is typed by the maid who was sent to bring the ark to the princess? What is typed by the princess' desire to send for the ark? What is typed by her opening the ark? Her seeing the child? For what are about 95 per cent of a babe's cries? What did Moses' weeping type? What is typed by Moses' weeping touching the princess' heart? What is typed by the princess' recognizing Moses as a Hebrew child? 

(13) What is typed by Miriam's appearing on the scene and offering to secure a Hebrew nurse for Moses? By the princess accepting the suggestion? By Miriam's going for his mother as nurse? By the princess' charge to Jochebed? By the wages given her? By Jochebed's accepting the charge? By Moses' growing? 

(14) What was the oriental custom as to the duration of nursing an only or last-born son? How is this proven? How long was Moses' nursing doubtless prolonged? Why should we so conclude? Who likely visited Moses during his 35 years' stay at Pharaoh's court? How long was the involved antitypical nursing time for Jesus? Why 

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is this so? What is typed by Moses' being brought to and adopted by the princess? What is the meaning of the word Moses? Why was it given to him? What is its antitypical significance? 

(15) What is St. Paul's thought (Heb. 11:24-26) on the antitype of Moses' visiting his people and defending one against a taskmaster? What is typed by Moses' full development at that time? What is typed by Moses' visiting his brethren in their affliction? What is typed by Moses' compassionately beholding his brethren's afflictions? What is typed by Moses' noting the taskmaster smiting an Israelite? What is typed by Moses' slaying the taskmaster? Secretly, so far as Egyptians were concerned? What is typed by Moses' burying the Egyptian? What is an antitypical summary of vs. 11, 12? 

(16) What is antitypically set forth in vs. 13 and 14? What two classes in Israel are typed by the two quarreling Hebrews? In what parable are they also set forth? What is typed by their quarreling? What is typed by the Israelite's wronging his brother? What is typed by Moses' reproving the wrongdoer? In what Scriptures are the antitypical reproofs found? What is, according to St. Stephen, typed by the wronging Hebrew's rejecting Moses? What is typed by the question, "Wilt thou kill me, etc.?" What is typed by Moses' fear at his killing the Egyptian becoming known? What is typed by Pharaoh's hearing of this deed? By Pharaoh's seeking his death? Moses' escape? His going to Midian? The well? His sitting there? 

(17) What do the names, Reuel and Jethro, mean? What does Jethro type? Reuel? What do Reuel's seven daughters as shepherdesses type? Their shepherdizing Reuel's flocks? Their drawing the water from the well? Their filling the troughs? Who are typed by the evil shepherds? By their driving Reuel's daughters and sheep away from the troughs and well? What were the pertinent antitypical methods? What is typed by Moses' opposing these shepherds? Supporting the shepherdesses? Watering their flocks? How did this antitype work? How did it leave the Israelites indeed? Wherein are their conversion and consecration described? 

(18) What does Reuel's question (v. 18) suggest? What is the antitype? What is typed by his daughters' finishing quickly that day? What is typed by Reuel's 

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asking the question? What is typed by the daughters' answer? By Reuel's questions asked in v. 20? What antitypically was suggested by the first of these questions? The second? How is this made clear by Rev. 3:20? What is typed by Reuel's charge to his daughters? What is typed by their calling Moses in? By their receiving him? By his supping with them? By Moses' being pleased to dwell with Reuel? By Reuel giving him Zipporah as wife? Whom does Gershom type? What is typed by his being born by Zipporah to Moses in Midian? How is Gershom's name made typical? 

(19) What does v. 23 prove as to the Pharaohs? What is not typed by the death of the Pharaoh of the oppression? What is not proved by the rise of the Pharaoh of the Exodus? What is typed by the death of the former and the rise of the latter? Up to when and what was the former role played? How had Satan been previously ruling his empire? By what three errors especially? What is meant by the Divine right of kings, of clergy, of aristocracy? How did these three doctrines give Satan a strangle hold on the race? How did he control the three classes above mentioned? In what role is Satan typed by the Pharaoh of the oppression? How is Satan's ceasing this role and executing another symbolized in Rev. 12? What was the second role? Why did he embark on it? By what is it represented? Where are details thereon given? What is a summary of the involved type and antitype? 

(20) What has been the experience of both Israel's, type and antitype, under both Pharaohs? Under which has the oppression been most felt? Why? In what has this resulted? What is typed by Israel's cries coming up to God? When did God begin to set into action relieving influences? How is this symbolized in the Pyramid? Through what? When and through what did He set more powerful relieving influences into operation? How is this symbolized in the Pyramid? Through what was still further relief given? In what did this relief reach a climax? How did God antitypically show His remembering the Abrahamic, and the Oath-bound Covenant? How is this evident? What is typed by God's looking upon, and sympathizing with Israel? 

(21) What did the preceding installment of this article treat? What will this one begin? What is typed by

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Moses' shepherding Jethro's flock until this conversation with God at Mount Sinai? How is this proved by Ex. 4:15? What two other episodes prove the conversation between God and Christ to have occurred before 1844? What is typed by Moses' leading the flock to the lower end of the plateau of Sinai's Peninsula? To the Mount of God? 

(22) Who was the Angel of the Lord, type and antitype? Why is this true of the type? Why does He type Jehovah? What is typed by the burning bush? By its not being consumed? By the Angel of the Lord manifesting Himself in the burning bush? By Moses first viewing the burning bush? 

(23) What is typed by Moses' turning aside to examine the burning bush? What was wonderful about the burning bush, type and antitype? To what does the incident testify in type and antitype? Of what is the conversation an explanation, type and antitype? What does God's calling to attract Moses' attention type? Repeating Moses' name? What characteristic, type and antitype, did the conversation have? Why? Wherein is it unique? How should we approach its study? What is typed by Moses' answer to God's call? What does this suggest? 

(24) What is typed by God's telling Moses to take off his shepherd sandals? For what was it preparatory in type and antitype? What is typed by the conjoined prohibition? Why was it necessary in both cases? What is typed by the ground whereon Moses stood being holy? What other reason is there for the above prohibition? What is typed by God's statement, I am the God of thy father? What is typed by God's allusion to the Abrahamic Covenant in its Israelitish aspects? By the Covenant being the ground for Israel's deliverance? What is typed by the allusion to Abraham, Isaac and Jacob in this connection? In what aspects did God reveal Himself to Moses and Jesus in allusion to the Covenant? What is typed by Moses' reverently turning his head? 

(25) What is typed by God's emphatically seeing Israel's affliction? His hearing their taskmaster-forced cries? His appreciating Israel's sorrows? What is thereby revealed of God? To whom? To what did it move Him? What is implied in the expression, "I go down," in type and antitype? In its present tense?

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(26) With what two things did He commission the typical and antitypical Moses? What does Canaan type? In what two respects? What is typed by its being inhabited by non-Israelites? What is typed by the six nations here mentioned? What is typed when the seven nations are mentioned? What is typed by Canaan's flowing with milk and honey? By what right could typical and antitypical Canaan be taken? When do the elect battle for and inherit it? The faithful non-elect? 

(27) What does v. 9 do as to v. 7 and Ex. 2:23-25? Why, in type and antitype? What is typed by God's encouraging Moses to undertake the work toward Pharaoh and Israel? Moses' humble answer? Unlike whose spirit is this? Why is this humble attitude in our Lord all the more striking? What magnifies it all the more? As what does it shine? When was it developed for perpetuity? What lessons does it teach us? What is typed and implied in God's sure promise to Moses? What was to be the evidence and seal of success in the commissioned work of the typical and antitypical Moses? 

(28) To what does not the word name in v. 13 and Ex. 6:3 refer? Why not? Among other senses what two does the word name have? How are they proven by the cited Scriptures? What is not, and what are implied in God's answer? From what verb is the word now pronounced Jehovah derived? What is the very probably correct pronunciation? What is not, and what are given in God's answer to Moses' question? From what word is God's appellation derived? What pronunciation of God's name is not correct? What is like its correct pronunciation? How did the right pronunciation become lost? What word was substituted for it in reading aloud? How were the vowels of this word used with the consonants of God's name? What Hebrew words used in God's answer are not His appellation? What do they suggest? 

(29) What is, linguistically, the expression, I am who I am? How may it be rendered into idiomatic English? How do the four quoted passages prove this? What do they illustrate as to Ex. 3:14? What is referred to by the expression, "I am," in the last clause of Ex. 3:14? By the expression, "I am whoever I please," in the first clause of Ex. 3:14? What especial attributes of being are referred to by the expression, "I am"? Of character by the expression, "I am whoever I please"? Why? 

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(30) What, therefore, is typed by Moses' question in v. 13? When has our Lord had such questions to answer? Through what publications has He given the answers? What is typed by Moses' being charged to declare such attributes of being and character as belonging to Israel's Covenant God? How long will they last? What should they be to all generations? How has the declaration been made by our Lord? Why is this answer true? Why did Jesus ask the question antitypical of Moses' question? 

(31) Where does God's name occur in its regular form? From what verb is it derived? How many times does this verb occur in the Hebrew Old Testament? Of what verb is it a variant or exceptional form? How often does the regular form occur in the Hebrew Old Testament? From what verb form are the Hebrew words of v. 14 quoted in par. 6? In the form Yahveh what does this verb mean? In what person is this form? The forms in v. 14? Why so? What is the propriety of both forms, for God to use as speaker? For us? What is the related meaning between the statements of vs. 15 and 16 on the Covenant God? What is typed by God's repeated emphasis on Moses' referring to His commission when speaking to Israel? By God telling Moses to assure Israel of His attributes as eternal and as memorials to all generations? 

(32) What is typed by God's charging Moses first to gather Israel's elders? What significance is there to the Covenant God in v. 16? What is typed by the charge to assure the elders and people of God's sympathetic viewing their miseries? Why was this done, in type and antitype? How do the typical and antitypical thoughts of v. 17 compare with those of v. 8? Why are they here repeated? What is typed by God's assuring Moses that the elders and people would accept his message? What shows the fulfilment of this, type and antitype? What does the charge of vs. 16, 17, prophesied as fulfilled in v. 18, imply? How was the charge to Moses and the elders, to appear before Pharaoh, antitypically fulfilled? What works are thus typically set forth in vs. 16-18? What does this imply as to the antitype of Pharaoh? 

(33) What is set forth, type and antitype, in the last part of v. 18? How is allusion made in v. 18 to the Covenant God? What is thereby typed? Why is the allusion in this case less clear than in other cases? What is typed by the statement that the Covenant God had met with 

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Moses and the elders? After giving their authorization, what were they in type and antitype to do? How was it to be worded, type and antitype? How was this carried out? When only were threats added to the request? What was the substance of the request? What is typed by the request to be permitted to go a three days' journey? What do these three days type? 

(34) What in Hebrew does the expression, three days, not mean? What does it mean? What fact proves this? What was the antitypical journey? When was its first day? Who were its travelers? When did their journey begin and end? Who would also be delivered from Satan's empire on that day? What would they reach at its end? When will be its second day? What will occur therein? When will be its third day? What will occur therein? How is this typically set forth? 

(35) Why is the typical and antitypical journey called a wilderness one? What is typed by the commission to request permission to sacrifice on the third day? How was the request not made? How was it made? Who complete the journey and sacrifice on the first day? The second day? The third day? How are we then to regard the expression, to sacrifice after the three days' journey? 

(36) What is typed by God's stating that He knew that Pharaoh would yield to the request only under compulsion? By God's telling Moses that His power would smite Egypt and Egyptians by His wonders? What were they, type and antitype? What would these effect for Israel, type and antitype? What is typed by the promise of God's enfavoring the Israelites with the Egyptians unto their not going forth empty of jewels and raiment? 

(37) What is typed by the charge that the Hebrew housewife should request of her Egyptian neighboress and the latter's guest jewels of gold and silver and raiment? By her putting them on her sons and daughters? What is typed by God's foretelling that this would result in despoiling the Egyptians? How often and where else is reference made to this matter? Under which passage will we study the pertinent details? 

(38) What do we now begin? What must be said of the translation of the verbs as in the future tense in v. 1? What auxiliary would better fit? Why should we not use the word will here, grammatically correct enough in itself? Why should we use the word may here instead of will? 

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What fact in the type should also suggest it? What does God's answer suggest? What follows from these reasons? 

(39) How many credential signs did God give? How did God's answer indicate a varying need of one, two or three signs for convincing purposes? What does the reiterated purpose of the signs prove as to the use of the word may with the verbs of v. 1? What does the antitype prove as to the varying responsiveness in belief to the signs? How is this also shown in the type by the wording of v. 8? What will not here be done with vs. 2-9? Why not? Where does our Pastor detailedly interpret these signs? Where are his interpretations of them briefly given? What should we do with both of these discussions? To what does the Lord refer in v. 5? How many references are made to it from Ex. 2:24 to the end of chapter 4? 

(40) What is typed by Moses' humility furnishing him a reason, based on three facts, for thinking Himself in Bro. Russell unfit to undertake the proffered mission? What were the three typical and antitypical facts? On what were the antitypical ones based? What is the literal translation of the words rendered heretofore in v. 10? What do Stephen's words on Moses (Acts 7:22) imply as to Moses on the three handicaps before his flight from Egypt? What follows on this line therefrom? What follows from this in the antitype? What is meant and typed by Moses' third day? Yesterday? "Since Thou has spoken to Thy Servant"? What handicaps did our Lord have during these three periods? Why? With what result? 

(41) What is typed by God's answer? What is typed by God's promise to Moses to give him the needed utterances and thoughts? What does this statement prove as to the glorified Jesus? What was the pertinent condition while He was in the flesh? What do we conclude from this as to Moses' and Jesus' pertinent words and thoughts? What does this prove? 

(42) What is typed by Moses' hesitating to accept the commission and asking God to prefer some one else for it? What qualities in Moses and Jesus in Bro. Russell here shine out, which are lacking in bold power-graspers? What quite probably is meant by God's anger burning against Moses, type and antitype? Why so? What other expression clarifies it?

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(43) How do the following words lend corroboration to this thought? What parallel case will clarify this? How may the same principle be applied to God's less delight in Moses' and Jesus' doing their work through a mouthpiece? Why do we so say? What is typed by God's calling Moses' attention to Aaron's being his brother? What is typed by God's telling Moses that Aaron could talk well? What is typed by God's telling Moses that Aaron was on his way to meet him? What do this fact and the one at the end of Ex. 2 enable us to do as to the time of this conversation between God and Christ? What is typed by God's telling Moses of Aaron's joy at meeting him? 

(44) What is typed by God's charging Moses to speak to Aaron and to put into his mouth the words he should speak to Israel? By God's pledge to support Moses as His mouthpiece and Aaron as Moses' mouthpiece? To direct the work of both Moses and Aaron? What is the difference, type and antitype, as to the mouthpieceship spoken of in vs. 15 and 16? What is meant, type and antitype, by Moses' being Aaron's god and Aaron's being Moses' prophet? What is typed by Moses' taking in his hand the wonder-working rod? How was Moses, type and antitype, qualified for the involved delivering and leading work? 

(45) What is typed by Moses' return to Jethro, asking permission to go to Egypt and inquire after his brethren's welfare? By Jethro's consenting thereto and wishing prosperity therein? By Jehovah's charging Moses in Midian to return to Egypt with assurance of safety? By Moses' taking his wife and two sons with him? 

(46) What is typed by his putting them on an ass to carry them to Egypt? By their starting out to Egypt? By Moses' taking God's rod in his hand? By God's repeating the charge on performing the wonders before Pharaoh? What is meant by God's hardening typical and antitypical Pharaoh's heart? Why did God tell of such heart's hardening, in type and antitype? What are the two results of it in the type and the antitype? 

(47) What is typed by God's telling Moses to declare to Pharaoh that Israel was God's firstborn? By God's giving this as the reason for demanding Israel's release to serve God?. By God's telling Moses, in case of Pharaoh's refusal, to threaten him with the death of his firstborn? How does this imply the Second Death to the bulk of the 

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members of the Roman hierarchy? What is typed by the charges of vs. 21-23 being given Moses while en route to Egypt? Whose death on first sight seems to have been sought by God and prevented by Gershom's circumcision (vs. 24-26)? Why is this natural impression a mistaken one? What suggests the thought that Gershom was the one in danger? Probably through what? Why is this thought correct? 

(48) What typical fact proves Gershom to type a more faithful justified class than Eliezer? What antitypical facts favor this thought? What many things were experienced among the Adventist come-outers of 1846 to 1874? In what did they result to the Adventists? The faithful nucleus? The associated faithful justified? What did the effect on the latter threaten? How was it averted? What is typed by the inn of v. 24? By Moses', Zipporah's and the two sons' being on the way? 

(49) What is typed by God's meeting Gershom? By God's seeking to kill him? By Zipporah's circumcising him by the sharp knife? By Gershom's submitting thereto? By his convalescence and continuance with Moses and Zipporah? By the account not involving Eliezer? By Zipporah's casting the foreskin at Moses' feet, exclaiming, "Thou are a bloody husband unto me," because of the circumcision? By the repetition of this exclamation? 

(50) What is typed by God's charge that Aaron meet Moses? By the charge to do so in the wilderness? By Aaron's obedience? By Moses' and Aaron's meeting? What is kissing? What are Christ's lips? What is typed by Moses' and Aaron's kissing one another at their meeting? What has been our experience in our share of this meeting? What is typed by Moses' telling Aaron all the things revealed to him by God and the works God charged him to do? 

(51) What is typed by Moses' and Aaron's first gathering the elders? By Aaron telling the elders and the people all the words Divinely revealed to Moses? By his performing the first sign? The second? The third? By the signs being wrought first before Israel? Before the Egyptians and Pharaoh afterward? 

(52) What has been the primary Parousia and Epiphany work? The secondary? What is typed by the people believing through the signs? By their bowing their heads and worshiping? What did this fulfill, type and antitype?