Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


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


* 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.



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



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,



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



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



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)



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



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



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,



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.


(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



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



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



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



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



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



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?



(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?



(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



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?



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?



(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



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?