Exodus 24-34

 

Exodus 24; 31-34

 

There was reason to be hopeful that the children of Israel would remain true to God after He revealed His law to them (see Exodus 20–23). Even though they had murmured and wavered in the past, when Moses read the law at the foot of Mount Sinai, they made this covenant: “All that the Lord hath said will we do, and be obedient” (Exodus 24:7). God then called Moses onto the mountain, telling him to build a tabernacle so “that I may dwell among them” (Exodus 25:8; see chapters 25–30).

But while Moses was at the top of the mountain learning how the Israelites could have God’s presence among them, the Israelites were at the bottom of the mountain making a golden idol to worship instead. They had just promised to “have no other gods,” yet they “turned aside quickly” from God’s commandments (Exodus 20:3; 32:8; see also Exodus 24:3). It was a surprising turn, but we know from experience that faith and commitment can sometimes be overcome by impatience, fear, or doubt. As we seek the Lord’s presence in our lives, it is encouraging to know that the Lord did not give up on ancient Israel and He will not give up on us—for He is “merciful and gracious, longsuffering, and abundant in goodness and truth” (Exodus 34:6).

 

The Sabbath is a sign.

President Russell M. Nelson explained: “In my much younger years, I studied the work of others who had compiled lists of things to do and things not to do on the Sabbath. It wasn’t until later that I learned from the scriptures that my conduct and my attitude on the Sabbath constituted a sign between me and my Heavenly Father [see Exodus 31:13; Ezekiel 20:12, 20]. With that understanding, I no longer needed lists of dos and don’ts. When I had to make a decision whether or not an activity was appropriate for the Sabbath, I simply asked myself, ‘What sign do I want to give to God?’ That question made my choices about the Sabbath day crystal clear” (“The Sabbath Is a Delight,” Ensign or Liahona, May 2015, 130).

 

Exodus 24:

The Blood of the coveant sprinkled on the people. (Jesus Christ - blood of new covenant which is shed for us) We are saved through the blood of Christ. Jesus Christ has purchased our bodies with His blood. I belong to Jesus. 

 

Exodus 24 tells how Moses went up Mount Sinai and communed with the Lord for forty days. Moses consequently received the revelations found in Exodus 25–31. Before Moses went up the mountain, the children of Israel covenanted with God to keep the commandments revealed up to that time through Moses, including the Ten Commandments. As was mentioned earlier, the Israelites’ committing to live the Ten Commandments was important so that they could receive the greater blessing Moses asked the Lord for on Mount Sinai. If the Israelites broke the Ten Commandments, they would lose additional blessings the Lord desired to give them. Unfortunately, that is exactly what happened. 

Exodus 25:1–9. A Willing Heart

It is significant that, before revealing the pattern of the tabernacle itself, the Lord told Moses that Israel had to demonstrate a willingness to sacrifice to build His sanctuary (see v. 2). Mormon taught that if a gift of sacrifice is offered to the Lord with a grudging attitude, not only is it not acceptable to the Lord, but it becomes an evil act (see Moroni 7:6–10). Unless Israel had the right attitude about the sacrifice of their materials, it would do them no good. Modern readers should remember that despite their other faults and failings (the golden calf episode took place while Moses was on the mount receiving this revelation), when Israel heard what the Lord asked, they responded with joyous liberality. Their hearts were indeed touched (see Exodus 35:20–22, 25–26, 29), and finally Moses had to restrain them, for they gave far more than was needed for the tabernacle (see Exodus 36:5–7).

In Exodus 25:8 the Lord clearly revealed the purpose for the tabernacle—it was to be the house of the Lord. The Hebrew word which is translated “tabernacle” actually means “tent” or “dwelling” (Wilson, Old Testament Word Studies, s.v. “tabernacle,” p. 434).

The phrase “according to all that I shew thee” (v. 9), seems to indicate that Moses was actually shown the tabernacle and its furnishings and not just given a verbal description.

 

Much of the furniture of the tabernacle was constructed of shittim wood and covered with gold leaf to give it the appearance of gold. Had the furnishings been made of solid gold, they would have been far too heavy to carry.

Shittim is pronounced shee-teem’ in Hebrew and is used to designate a desert acacia tree known throughout Egypt and the Near East. Because its hard wood endured well and also took a high polish, it was ideal for the construction of the tabernacle.

 

The number seven has sacred significance in the Old Testament, connoting wholeness or perfection (see Smith, Dictionary of the Bible, s.v. “seven,” pp. 607–8; Douglas, New Bible Dictionary, s.v. “numbers,” p. 898). Thus, the light provided in the house of the Lord symbolized the perfect light.

The oil for the seven lamps had to be pure olive oil (see Exodus 27:20) that had been consecrated for that purpose. The Jewish festival of Hannukah, or the festival of lights, celebrates the time when Judas Maccabeus finally drove the Greeks from the temple in Jerusalem around 165 B.C. According to Jewish tradition, the Maccabees found only enough consecrated oil for the sacred lamps to last one day. The consecration of new oil took eight days; yet miraculously, the meager supply burned until a new supply could be properly prepared. (See Josephus, Antiquities of the Jews, bk. 12, chap. 7, par. 6.)

Other scriptures indicate that olive oil represents the Holy Spirit, probably because it provided fire, heat, and light when burned in the lamps (see D&C 45:56–57). Thus, the sacred menorah was a type or symbol of the true source of spiritual light, namely the Holy Ghost as He bears witness of the Father and the Son.

 

Exodus 25–27, 30 contain the Lord’s instructions to Moses about building the tabernacle. The tabernacle was a sacred place to the children of Israel, just as the temple is a sacred place to us today. This tabernacle was designed to be portable because the children of Israel moved often while in the wilderness. The instructions for building the tabernacle are very detailed, helping us understand that everything about a temple is important to the Lord as He teaches and inspires His people. A temple’s structure and furnishings teach us important principles that help us want to feel closer to Him and keep His commandments. The following tabernacle diagrams label each item or element in the tabernacle. Also included are some suggestions of what these elements help teach us about God and His plan for His children.

Only authorized people were allowed to touch the ark of the covenant (see Exodus 25:10–22), so there were poles attached to it so it could be carried. Inside the ark were the stone tables containing the law written by the Lord. Later, a pot of manna and Aaron’s budding rod were also placed inside it. The lid represents the presence of God and is called the mercy seat. Once a year the priest performed an ordinance at the mercy seat to make atonement for the people.

The table of shewbread (see Exodus 25:23–30) held twelve large loaves of bread. The bread was changed each Sabbath and eaten by the priests. Although Exodus does not say so, Jewish tradition holds that wine was also placed on the table. 

The candlestick or lampstand (see Exodus 25:31–40) is a famous symbol of the Jewish faith and is frequently called by its Hebrew name menorah. The seven candle cups at the top were filled with pure olive oil, into which a wick was placed and lit. The number seven represents wholeness or perfection among the Hebrews. 

All burnt offerings were performed on the altar of sacrifice (see Exodus 27:1–8). Sacrifice was the first thing an individual did when entering the tabernacle if he desired to progress any further. What does the Lord ask of His people today by way of sacrifice? (see 3 Nephi 9:19–20). Which of the first principles and ordinances of the gospel did this altar represent? (see 

Articles of Faith 1:4). Elder Neal A. Maxwell said, “The real act of personal sacrifice is not now nor ever has been placing an animal on the altar. Instead, it is a willingness to put the animal that is in us upon the altar—then willingly watching it be consumed! Such is the ‘sacrifice unto [the Lord of] a broken heart and a contrite spirit.’ (3 Nephi 9:20.)” (Meek and Lowly [1987], 94). 

Exodus 26:1–14; 36:8–38. The Coverings for the Tabernacle

Because the Israelites were wandering in the wilderness at this time, the tabernacle had to be portable. The walls were formed of panels that could be joined together (see Exodus 25:15–16). Then the walls and open ceiling were covered with four different layers of fabric.

The inner fabric was made of fine-twined linen. The Hebrew word translated “linen” signifies not only the fabric but also “whiteness” (Wilson, Old Testament Word Studies, s.v. “linen,” p. 255; see also Fallows, Bible Encyclopedia, s.v. “linen,” 2:1068). Scholars believe it was either a fine cotton fabric or one made from flax. Because of the length of the tabernacle, ten curtains, or pieces of fabric, were needed to cover it. This inner layer was to have cherubim (angels) embroidered upon it and was to incorporate, besides the whiteness, the colors blue, purple, and scarlet.

The selvage of these curtains was a special border at the edge of each woven piece that prevented raveling. This border was usually of different size threads and was sometimes of a different weave than the rest of the curtain.

By means of golden clasps or pins called taches, the selvages of adjacent curtain segments were joined together, creating the appearance of a single drape over the tabernacle.

The other three fabrics consisted of goats’ hair, rams’ skins dyed red, and badgers’ skins (see Exodus 26:7, 14). The nature of the last kind of fabric is not clear; scholars seem to agree only that it was not the skin of badgers. The Hebrew word implies the color of, more than the kind of, fabric (see Wilson, Old Testament Word Studies, s.v. “badger,” p. 27). Some scholars believe it may have been the skins of porpoises or seals from the Red Sea which would have given the tabernacle a waterproof outer covering (see Keil and Delitzsch, Commentary, 1:2:163).

 

Exodus 26:31–37

The two veils, or hangings for the door, described here are the outer door to the tabernacle (the front entrance) and the veil which separated the holy place, or first room, from the inner Holy of Holies. This latter veil is properly called the veil of the tabernacle.

Exodus 27:1–19; 30:17–21; 38:1–20. The Outer Courtyard and Its Furnishings

Surrounding the tabernacle itself was a large enclosed area protected by woven hangings attached to a movable wall. In this courtyard was located the altar of burnt offerings (altar of sacrifice) and the laver of water for the symbolic cleansing of hands and feet. Into this courtyard anyone of Israel could bring sacrifices, but only the priests could enter the tabernacle itself. (Sometimes, however, the tabernacle referred to in the Old Testament means the whole complex, including the courtyard, and not just the tent itself.)

Each pillar of the court of the tabernacle was ringed horizontally by silver fillets, which were rectangular bands around each pillar to both protect the wood and beautify it. The hangings, or the fabric which formed the outer walls of the court, were attached to the top of each pillar and were secured at the bottom by ties to the brass pins which were firmly driven into the ground. The following were the furnishings of this outer court:

Altar of burnt offerings. All burnt offerings performed within the tabernacle took place on this altar. It was hollow, five cubits square and three cubits high, or about 7½ x 7½ x 5 feet in dimension. It was made of shittim wood overlaid with brass plates.

It had four horns on its corners. Upon these horns the blood of the sacrifice was to be smeared. By laying hold of these horns, a person could find asylum and safety (see 1 Kings 1:50; 2:28), although not if he was guilty of premeditated murder (see Exodus 21:14). Sometimes the horns were used to bind the animal or intended sacrifice.

Holy instruments of sacrifice. The pan was a large, brazen dish placed under the altar to receive the ashes as they fell through.

Brazen fire shovels were used for emptying the pans.

The basons were receptacles used to catch the blood from the sacrifice.

The fleshhook was a three-pronged hook that the priest used to dip into the sacrificial container. That which he brought up was to be kept for himself.

The firepan was the container in which was kept the continuously burning fire for sacrifice.

Laver. This, like the altar of sacrifice, was made of brass. It stood between the altar of sacrifice and the tabernacle. It was used by the priests for cleansing, preparatory to entering the tabernacle.

In Solomon’s day, when a permanent temple was constructed, the laver was set on the backs of twelve oxen (see 1 Kings 7:23–26).

Hot coals were placed on the altar of incense (see Exodus 30:1–10) each morning and evening when the high priest burned incense. 

The priests used the laver for washing (see Exodus 30:18–21) in preparation for entering the holy places of the tabernacle. In Moses’ time the laver was simply a large basin; however, when Solomon built a permanent temple he placed the laver on the backs of twelve oxen. 

Exodus 28–29 contains the Lord’s revelations to Moses concerning the priests who worked in the tabernacle performing ordinances for the people. These revelations include instructions on how to set apart and consecrate the priests, what they were to wear, and what some of their duties were. As with the tabernacle, considering the symbolism of what was done can teach us more about the gospel and what the Lord expects of us. 

13) Exodus 28; 39. The Priesthood Garments and Their Significance

When the children of Israel forfeited their right to the higher priesthood and its associated blessings and responsibilities, the Lord established the Levitical Priesthood among them (see D&C 84:18–27). Through this order of the priesthood Israel enjoyed the principles of the preparatory gospel. They were reminded continually of the atoning sacrifice of the Savior, who was symbolically represented before them in the person officiating as priest (see Leviticus 8:5–10; 21:10; Hebrews 5:4; 7:11–12, 21; D&C 107:1, 13–20; JS—H, 1:68–72).

The pattern for the official clothing of the high priest, or presiding head of the Aaronic Priesthood (not the Melchizedek Priesthood office of high priest), was given by revelation and had symbolic as well as practical significance. It consisted of the following items:

Ephod. “The ephod [pronounced ay’fode in Hebrew] was an article of sacred clothing worn by the high priests of the Levitical Priesthood. The Lord directed that they were not to wear ordinary clothing during their service, but they were to have ‘holy garments’ made by those whom the Lord had ‘filled with the spirit of wisdom.’ (Exod. 28:2–3.) These sacred garments were to be passed from father to son along with the high priestly office itself. (Exod. 29:29.)

“The ephod, worn over a blue robe, was made of blue, purple, and scarlet material, with designs of gold thread skillfully woven into the fabric. This garment was fastened at each shoulder and had an intricately woven band with which it could be fastened around the waist. In gold settings on each shoulder were onyx stones engraved with the names of the 12 sons of Israel as a ‘memorial’ as the priest served before the Lord. (See Exod. 28:6–14 and 39:2–7). Fastened to the ephod was a breastplate into which the Urim and Thummin could be placed. (Exod. 28:15–30.)

“The exact function of the ephod is not known. As President Joseph Fielding Smith observed, information concerning these ancient ordinances ‘was never recorded in any detail, because such ordinances are sacred and not for the world.’ (Improvement Era, November 1955, p. 794.)” (Richard O. Cowan, “I Have a Question,” Ensign, Dec. 1973, p. 33.)

This “apron,” as it is sometimes translated, signified a beautiful symbolic concept. With the two onyx stones, which fastened the ephod on the shoulders, the high priest (a type of Christ and also of His authorized representatives) entered the tabernacle (the house of the Lord, or God’s presence) carrying Israel on his shoulders (see Exodus 28:12).

The breastplate. Attached to the ephod with golden chains and ouches (sockets or fasteners) was the breastplate (see vv. 13–29). The breastplate worn by Aaron and subsequent high priests should not be confused with the one used by the Prophet Joseph Smith in translating the Book of Mormon. Aaron’s breastplate was made of fabric rather than of metal and was woven of the same material that was used in making the ephod (see v. 15). It was twice as long as it was wide and when folded became a square pocket into which the Urim and Thummim was placed. Upon the exposed half of the breastplate were precious stones inscribed with the names of each of the tribes of Israel. Thus, the high priest bore “the names of the children of Israel in the breastplate of judgment upon his heart … for a memorial before the Lord continually” (v. 29).

The symbolism of the high priest carrying Israel next to his heart lends added meaning to the promise that the Lord will some day select His “jewels” (D&C 60:4; 101:3).

The Urim and Thummim. As noted above, the Urim and Thummim was carried in the pouch formed when the breastplate was folded over (see Exodus 28:30).

“A Urim and Thummim consists of two special stones called seer stones or interpreters. The Hebrew words urim and thummim,both plural, mean lights and perfections. Presumably one of the stones is called Urim and the other Thummim. Ordinarily they are carried in a breastplate over the heart. (Ex. 28:30; Lev. 8:8.) …

“… Abraham had them in his day (Abra. 3:1–4), and Aaron and the priests in Israel had them from generation to generation. (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8, 1 Sam. 28:6; Ezra 2:63; Neh. 7:65.) …

“… Ammon said of these … stones: ‘The things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer.’ (Mosiah 8:13; 28:13–16.)

“The existence and use of the Urim and Thummim as an instrument of revelation will continue among exalted beings in eternity.” (McConkie, Mormon Doctrine, pp. 818–19.)

The Urim and Thummim of Aaron was not the same as that used by Joseph Smith, for the Prophet received the Urim and Thummim used by the brother of Jared (see McConkie, Mormon Doctrine, p. 819).

The robe. This robe was blue and was woven without seams with a hole for the head to go through (see Exodus 28:31–32). Jesus, the Great High Priest, was clothed in a similar seamless garment prior to His Crucifixion (see John 19:23). Along the hem of the robe were placed, alternately, bells and fringes woven to look like pomegranates. One scholar noted the significance of the robe and its ornaments:

“[The robe was] woven in one piece, which set forth the idea of wholeness or spiritual integrity; and the dark-blue colour indicated nothing more than the heavenly origin and character of the office with which the robe was associated. [The true significance of the robe] must be sought for, therefore, in the peculiar pendants, the meaning of which is to be gathered from the analogous instructions in [Numbers 15:38–39], where every Israelite is directed to make a fringe in the border of his garment, of dark-blue purple thread, and when he looks at the fringe to remember the commandments of God and do them. In accordance with this, we are also to seek for allusions to the word and testimony of God in the pendant of pomegranates and bells attached to the fringe of the high priest’s robe. The simile in [Proverbs 25:11], where the word is compared to an apple, suggests the idea that the pomegranates, with their pleasant odour, their sweet and refreshing juice, and the richness of their delicious kernel, were symbols of the word and testimony of God as a sweet and pleasant spiritual food, that enlivens the soul and refreshes the heart [see Psalms 19:8–11; 119:25, 43, 50; Deuteronomy 8:3; Proverbs 9:8; Ecclesiastes 15:3], and that the bells were symbols of the sounding of this word, or the revelation and proclamation of the word. Through the robe, with this pendant attached, Aaron was represented as the recipient and medium of the word and testimony which came down from heaven; and this was the reason why he was not to appear before the Lord without that sound, lest he should forfeit his life [see Exodus 28:35]. It was not because he would simply have appeared as a private person if he had gone without it, for he would always have the holy dress of a priest upon him, even when he was not clothed in the official decorations of the high priest; but because no mere priest was allowed to enter the immediate presence of the Lord. This privilege was restricted to the representative of the whole congregation, viz. the high priest; and even he could only do so when wearing the robe of the word of God, as the bearer of the divine testimony, upon which the covenant fellowship with the Lord was founded.” (Keil and Delitzsch, Commentary, 1:2:202–3.)

The golden diadem and the mitre. The mitre (or hat) was made of fine linen (see Exodus 28:39), and each priest wore one. In addition, the high priest wore a golden band on the front of his mitre on the forehead. Engraved on the band were the words “Holiness to the Lord” (v. 36; see also vv. 37–38), signifying first that the high priest should be characterized by this attribute, and second that Christ, the Great High Priest, would be perfectly holy before God.

 

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

“The priest put some of [the] blood [from the offering] upon the tip of the right ear, the right thumb, and the great toe of the right foot of the person to be consecrated, in order that the organ of hearing, with which he hearkened to the word of the Lord, and those used in acting and walking according to His commandments, might thereby be sanctified through the power of the atoning blood of the sacrifice” (Keil and Delitzsch, Commentary, 1:2:387–88, emphasis added).

 

Exodus 30:1–10. The Altar of Incense

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

 

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

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

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

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

 

Exodus 31 tells how the Lord called skilled men to help build the tabernacle and its furnishings. Moving the kingdom of God forward requires many different kinds of talents. Therefore, skill in building, the arts, business, and so on can all help build the Lord’s kingdom when we dedicate those talents to Him. Exodus 31 also contains the Lord’s reminder to Israel to refrain from work on the Sabbath—even work on His tabernacle. 

Exodus 32:26—“Who Is on the Lord’s Side?” 

Elder George Albert Smith, then a member of the Quorum of the Twelve Apostles, stressed the importance of staying on the Lord’s side: “There is a division line well defined that separates the Lord’s territory from Lucifer’s. If we live on the Lord’s side of the line Lucifer cannot come there to influence us, but if we cross the line into his territory we are in his power. By keeping the commandments of the Lord we are safe on His side of the line, but if we disobey His teachings we voluntarily cross into the zone of temptation and invite the destruction that is ever present there. Knowing this, how anxious we should always be to live on the Lord’s side of the line” (“Our M. I. A.,” Improvement Era, May 1935, 278). 

Because the children of Israel broke their covenant with the Lord by worshiping the golden calf, they made themselves unworthy to have the Lord’s presence with them. The Lord did not abandon His people, however. Even though the children of Israel could not be in His presence, in Exodus 32:34, the Lord promised that His angel would go with them to the promised land. Exodus 33 contains stories that show the difference between the Israelites’ relationship with the Lord and Moses’ relationship with the Lord. This difference should lead us to ask ourselves if we desire and will seek the Lord’s full blessings or if we will just let the prophets and other Church leaders have significant spiritual experiences. If we desire the Lord’s full blessings, what must we do? 

At Mount Sinai Moses received laws, commandments, ordinances, and covenants from the Lord that were written on stone tablets. When Moses came down from Sinai and saw the children of Israel worshiping the golden calf, he threw the tablets on the ground and broke them (see Exodus 32:15–19). The Israelites had not proved worthy to receive all that was written on them. 

We may also lose great blessings if we are disobedient. The Lord was patient with the children of Israel, however, and gave them opportunities to repent and return to Him. Because the Lord desires to help us, He frequently gives additional or new, more strict commandments that allow us the opportunity to repent and eventually receive the full blessings He desires to give us. Exodus 34 records additional commandments the Lord gave to the disobedient children of Israel. 

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

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

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

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

Exodus 32:15–35. Moses, the Mediator

Moses’ role in the whole event is significant. In his great vision of the Lord, Moses was told that he was “in the similitude” of the Only Begotten Son (Moses 1:6). That similitude is shown clearly here. As the people faced destruction because of their wickedness, Moses became their mediator with God. He pleaded their cause and even offered his own life to appease the divine justice (see Exodus 32:31–32). After the constant murmuring and rebellion of the people, any usual leader would likely have said, “Yes, they are a wicked people. Go ahead and destroy them.” But Moses, like Christ whom he emulated, loved his people in spite of their hardheartedness and wickedness. He interceded in their behalf and saved them, but only on the condition of their repentance.

 

Exodus 32:25–30

“Moses sought out those who were ‘on the Lord’s side’ from those whom Aaron had made ‘naked.’ (The Hebrew word used here may mean either ‘bare, uncovered’ or ‘unruly, broken loose.’) ‘Naked’ can be understood in the same sense as when Adam was ashamed and hid himself from God because he was naked. The expression can also mean ‘exposed in guilt before God’s wrath.’ Compare the feeling of Alma as he described such exposure, in Alma 36:14–22. On the other hand, that Israel had ‘broken loose’ and become ‘unruly’ under Aaron’s lead was obviously true. Both conditions would be to the shame of a people who were supposed to be religious.” (Rasmussen, Introduction to the Old Testament, 1:93.)

Some have wondered why Aaron, who played a key role in the golden calf episode, came out with no condemnation. Though it is not recorded in Exodus, Moses later indicated that Aaron also was nearly destroyed and was saved only through Moses’ intercession in his behalf (see Deuteronomy 9:20).

 

Exodus 33:4–7. What Was the Tabernacle That Moses Pitched outside the Camp?

“Moses then took a tent, and pitched it outside the camp, at some distance off, and called it ‘tent of meeting.’ The ‘tent’ is neither the sanctuary of the tabernacle described in [Exodus 25–30], which was not made till after the perfect restoration of the covenant [Exodus 35–40], nor another sanctuary that had come down from their forefathers and was used before the tabernacle was built, … but a tent belonging to Moses, which was made into a temporary sanctuary by the fact that the pillar of cloud came down upon it, and Jehovah talked with Moses there, and which was called by the same name as the tabernacle, … because Jehovah revealed Himself there, and every one who sought Him had to go to this tent outside the camp.” (Keil and Delitzsch, Commentary, 1:2:233–34.)

 

Exodus 33:19–23. Is It Possible for Anyone to See the Face of God and Live?

There is obviously something wrong with Exodus 33:20, for verse 11 of this same chapter clearly says, “The Lord spake unto Moses face to face, as a man speaketh unto his friend” (emphasis added). Also, Exodus 24:9–11 records that Moses and seventy of the elders of Israel saw God. Elder Joseph Fielding Smith commented on the problem in Exodus 33:20and in John 1:18 in this way:

“There are too many passages which declare very definitely that God did appear, ‘face to face,’ with his ancient servants. Therefore, passages which declare that no man has seen him, must be in error. For instance, the passage in John 1:18, … is likely due to the fact that a translator in more recent years did not believe that God was a Personage and therefore could not be seen. This notion has come down to us since the introduction of the Athanasian Creed in 325 A.D. The Prophet Joseph Smith has given us a correction of this passage as follows:

“‘And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can be saved’ [JST, John 1:19].

“Again in 1 John 4:12, the Lord revealed to Joseph Smith the following correction:

“‘No man hath seen God at any time, except them who believe. If we love one another, God dwelleth in us, and his love is perfect in us.’

“Now let us consider other verses from John’s Gospel … :

“‘It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.

“‘Not that any man hath seen the Father, save he which is of God, he hath seen the Father.’ [John 6:45–46.]

“If we were not aware of the fact that mistranslations exist, it would appear that our Savior contradicted himself. The latter verse (John 6:46) does not harmonize with John 1:18.

“We read that Abraham talked with God face to face, and he also talked with Enoch and others. The modern world, however, will have none of it and have rejected the living God for one who cannot be seen or heard.” (Answers to Gospel Questions, 2:162–63.)

Thus, it is clear that Joseph Smith was inspired when he corrected this verse to read:

“And he said unto Moses, Thou canst not see my face at this time, lest mine anger be kindled against thee also, and I destroy thee, and thy people; for there shall no man among them see me at this time, and live, for they are exceeding sinful. And no sinful man hath at any time, neither shall there be any sinful man at any time, that shall see my face and live.” (JST, Exodus 33:20.)

 

24) Exodus 34:1–4. Did Both Sets of Tablets Contain the Same Material?

Before this question can be fully answered, one must carefully examine what was on the first plates. One Bible scholar offered this analysis:

“‘The following is a general view of this subject. In [Exodus 20] the ten commandments are given; and at the same time various political and ecclesiastical statutes, which are detailed in chapters [21–23]. To receive these, Moses had drawn near unto the thick darkness where God was, [20:21], and having received them he came again with them to the people, according to their request before expressed, ver. 19: Speak thou with us—but let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments; see ver. 18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mountain; and on his return he announced all these laws unto the people, [24:1], &c., and they promised obedience. Still there is no word of the tables of stone. Then he wrote all in a book, [24:4], which was called the book of the covenant, ver. 7. After this there was a second going up of Moses, Aaron, Nadab, Abihu, and the seventy elders, [24:9], when that glorious discovery of God mentioned in verses 10 and 11 of the same chapter took place. After their coming down Moses is again commanded to go up; and God promises to give him tables of stone, containing a law and precepts, ver. 12. This is the first place these tables of stone are mentioned; and thus it appears that the ten commandments, and several other precepts, were given to and accepted by the people, and the covenant sacrifice offered, [24:5], before the tables of stone were either written or mentioned.’ It is very likely that the commandments, laws, &c., were first published by the Lord in the hearing of the people; repeated afterwards by Moses; and the ten words or commandments, containing the sum and substance of the whole, afterwards written on the first tables of stone, to be kept for a record in the ark.” (Clarke, Bible Commentary, 1:474.)

This analysis would answer a frequently asked question, How did the Lord put the whole law of Moses on two tablets? The tablets, it seems, contained only the divine summary called the Ten Commandments. Joseph Smith added additional information when he reworked the first two verses of this chapter:

“And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them.

“But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. Therefore do as I have commanded thee, and be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me, in the top of the mount.” (JST, Exodus 34:1–2.)

At first reading, this passage may sound contradictory. The Lord says He will write on the second tablets “according as they were written at the first on the tables which thou brakest” (v. 1) but then He says, “but it shall not be according to the first” (v. 1; emphasis added). The problem lies in determining what “it” refers to: the writing on the tablets, or the new order of things introduced because of the rebellion of Israel. The information following the “it” seems to refer to the new order and not the new writings. But the Joseph Smith Translation of Deuteronomy 10:2 makes it clear that the two sets of plates contained the same thing, with one exception:

And I will write on the tables the words that were on the first tables, which thou brakest, save the words of the everlasting covenant of the holy priesthood, and thou shalt put them in the ark” (JST, Deuteronomy 10:2; emphasis added).

 

25) Exodus 34:29–35. What Is the Significance of the Radiance Moses Exhibited or the Veil He Wore?

“After such prolonged time and such experiences in God’s presence, it is no wonder that Moses’ face shone with divine glory when he returned, and the people fell back in fear of him. This phenomenon of light radiating from heavenly beings and earthly beings who are under heavenly influence is not unique here. Compare the descriptions of the Apostles on the day of pentecost, when ‘tongues of cloven fire’ radiated from them (Acts 2:3).

“The Hebrew word here rendered ‘shone’ is qaran, a denominative verb from a noun meaning ‘horn,’ denominating radial beams of light, like the ‘horns’ or rays of morning seen over the horizon before the sun rises. From this phenomenon, the Arabs call the sun at its rising a ‘gazelle.’ (A mistranslation from Hebrew to Latin caused Michelangelo to put actual horns on the head of his heroic statue of Moses!)” (Rasmussen, Introduction to the Old Testament, 1:95.)