God Saved Us!

The book of Genesis ended with the children of Jacob provided abundantly in the land of Goshen
in Egypt (thanks to Joseph). Though in a foreign land, they became strong and numerous (Ex
1:7b)
However, change in the political situation in Egypt drastically affected the lives of the Israelites.
They were reduced to being slaves of the Egyptians. Yet, despite their exploitation the promise to
Abraham was continually being fulfilled in that Israel was multiplying fast. Their sheer number
was a threat to the Egyptians. Defied by the midwives who refused to kill Hebrew newborn babies,
the Pharaoh commanded the killing of all male children 2 years old and below.
Miraculously, Moses was spared and later rescued from exposure and certain death by the daughter
of the Pharaoh herself. While raised in the court of the king of Egypt, Moses sympathy was with
his own people. He sided with the maltreated Hebrews and killed an Egyptian in defense of a
Hebrew slave. He later has to flee for his own life.
In the dessert of Midian Moses married into the family of desert dwellers and became one of them
until he was called by God to go back to Egypt and speak to the Pharaoh in behalf of the Israelites.
Expectedly, the Pharaoh refused to let the Israelites go. In an awesome display of power, God
afflicted the Egyptians beginning with the very source of Egypt’s life the river Nile. With the last
plague, the killing of the firstborn, the Pharaoh relented. The Israelites were allowed to leave, but
was pursued later when the Pharaoh changed his mind.
Caught between the sea and the pursuing Egyptians, the people saw God making a way for them
through the sea. The same sea covered the chariot force of the Egyptians who was pursuing them.
This dramatic story of deliverance, is the most important event that shaped Israelite faith and
identity. They were slaves, but God “have seen their affliction, heard their cries, and knew of their
suffering” (Exodus 3:7-8) and have delivered them. In commemoration of this event the Passover
feast is celebrated every year. This confession of a God who has saved and chosen a band of slaves
to be his own people shaped Israel’s understanding of who God is—God is a god of justice. He in
turn wanted justice to be the norm among God’s own people, and also to others especially the
strangers, the poor, orphans and widows. As far as Israel’s confession is concerned, there was no
question and no doubt – God’s hand was behind all the plagues and the crossing of Red Sea.
The vanguards of Israel’s traditions and the prophets would go back again and again to the
confession “I am the Lord your God, who brought you out of Egypt, out of the land of slavery,”
(Exodus 20:1; Deuteronomy 5:6; Judges 6:8-9; Hosea 11:1, Jeremiah 7:21-24; Psalms 106).
Israel had no embarrassment at all in claiming that God took the side of the Hebrew slaves –their
side.
What may have happened was forced labor on demand of the state. Legally the state owned the
land, and peasants give a portion of their produce for the use of land. As the need arise the peasants
were called to work on state projects like building of irrigation canals and government buildings
like city walls and palaces. The peasants were left at the mercy of the rulers who had the power to
demand rent of land or “tax”. Studies have shown that such arrangement always places the tenant
farmers on the disadvantage. It is always the land owners who enjoy surplus (excess of the most
basic needs). Thus a dominant social class was created. The Pharaoh and his trusted servants enjoy
the fruits of the labors of the peasants while the peasant farmers subsist on what is left after the
landowners collect their share.
In addition, the peasants would be called on the work on state projects and were treated cruelly.
Naturally such an arrangement would breed hostility. The reason why the Pharaoh saw the
increasing numbers of the Hebrews a treat. With the king and his servants in control of the military
however, they are in control and had the means to maintain their power (status quo) the peasants
were helpless indeed.
History has proven again and again that oppressed peoples would tolerate oppression only up to a
certain point. Sooner or later the revolution will erupt as our own history has shown. The Egyptian
exploitation of the Hebrews and the killing of infants must have bred hatred and hostility. The fact
that the Hebrews were unable to summon a rebellion speaks of their utter helplessness despite their
number. Their deliverance was wholly attributed to God’s action and never a result of their own
power.
Egypt was visited by a series of plagues. The Exodus story left no doubt that it was God’s hand
who was at work. There had been attempts to explain the plagues as a series of natural phenomena
which devastated Egypt. The point of the story of Exodus however, was to underline the fact that
God’s power was at work. In a situation of inequality and powerlessness, God took the side of the
powerless Hebrews. Thus, they were empowered in their struggle for freedom and social justice.
The land of Egypt was devastated, its army was wiped out at the sea later.
The devastation suffered by Egypt in the Exodus story may be comparable to the violence and
destruction of a revolution. Disruption of normal life, loss of crops, suffering, loss of lives, and
ultimately the loss of its armed force the very instrument which makes oppression possible – its
army! A revolution can be very bloody and violent as history shows us. Sometimes, as in the case
of the Philippine revolution, the desired end may not even be achieved.
Social justice is a requisite for any nation to have peace and security. Oppression and social
inequality invites resentment and rebellion. The right to life, to liberty, and the pursuit of happiness
are God-endowed and must be enjoyed by all. Care must be taken that it is maintained and upheld
for it is the foundation of a stable nation. No one must be so deprived so as to rob him/her of
opportunities to good life. Each one of us must also have the freedom to decide and pursue the
kind of life we want for ourselves.
Applied to larger scale, a people must be free to live the kind of life they want for themselves, and
have the freedom of decide about matters affecting them. No people or nation has the right to
impose their will on other smaller or weaker groups.
Laws, laws, laws!

The Exodus story ended with a joyful celebration of the rescue of the fleeing slaves from
the pursuing Egyptians. In an exultant song, Miriam praised the God of history whose
sovereignty is affirmed in the defeat of the most powerful army at that time – the Egyptian army.
Israel celebration however may have been cut short as they faced what is before them– a
vast desert area as far as the eyes can see. The long arduous journey has just begun. It took them
three months to reach Mount Sinai where they made a solemn covenant with God. They stayed
in the Sinai vicinity for about two years (Numbers 10:11), and continued the journey to the
Promised Land. Reaching the borders of Canaan, Moses sent spies to explore the land (Numbers
13: 17-21). The spies affirmed that the land was indeed good but except of Caleb and Joshua
they instilled fear in the hearts of the people when they reported advantages of the people living
in the land and their inferiority. The report evoked fear and panic among the people, who in turn
complained bitterly and rebelled against Moses. Realizing that they actually have no choice,
some later organized a desperate attack that was defeated and driven back. The story gives this
lack of faith on the part of the Israelites as the reason why God consigned them to years of
wandering in the desert. The generation which left Egypt had to die in the desert and it was the
new generation who will occupy the land.
While the desert wandering showed the stubbornness and rebelliousness of Israel, it was
also in the desert that Israel came to know God, and God’s law and, became God’s people.
Exodus 12:38 mentioned that many other people went with the Hebrews. The term
Hebrews itself, refer to different groups of wandering peoples not belonging to any socio-
political organization at that time. The descendants of Abraham may have been considered as
Hebrews, thus their designation. It is possible that there were other groups of people who along
with the descendants of the Fathers and Mothers were enslaved in Egypt. Along with these
peoples some other discontented Egyptians may have left with the above groups. It was only
later on in Canaan, when other groups further joined this group that they were properly called the
twelve Tribes of Israel.
This was the people whom God called his own. They were consciously aware that they
were former slave in their own confessions (Deut. 6:20). The character of the group was evident
in the story. It lacked unity and common identity. The group was composed of former slaves and
peasants and early in the story showed non-recognition of Moses’ leadership. It was a
complaining, grumbling, and rebellious crowd – a mob that Moses was leading.
Right at the incident of the first complaint, when the people after three days of journey
found only bitter water, the introduction of the “a decree and a law” was mentioned (Exodus 15:
25-26). Laws and regulations would be necessary if these peoples must live together as a
community. When they reached Mt. Sinai a body of laws and regulations were given to them.
Other laws developed later, as the Israelites met new situations in the land of Canaan, and in
their life as a nation. All these laws are compiled in the law books particularly Exodus, Leviticus,
Numbers and Deuteronomy. In doing this Israel is saying the laws originated from Moses and
bears Moses’ authority. While many of these laws came after Moses, in essence it upholds the
covenant mediated by Moses.
What and how was the covenant made? A covenant, a solemn agreement between two
parties was the way the people understood their relationship with God. The Sinai Covenant was
an agreement between a much more superior party who has the power and means to grant all the
promises of the covenant: blessings of being God’s “treasured possession” out of all the nations
(Exodus 19:5-6); and an inferior party, who can only respond in gratitude by submitting to the
laws and regulations given by God. God planned Israel to be a kingdom of priests that would
serve him and to make them pure and holy before him.
The story of covenant-making in Exodus 19, showed Israel to be aware of the condition
of the covenant – keeping the law. With their agreement, the covenant was made with God’s
presence made visible by thunder and lightning. Blood was sprinkled on the 12 altars and on the
people (Exodus 24:4-5, 8 . The covenanting parties then met to seal the covenant and a meal was
shared (Exodus 24: -11). On their part the people was represented by Moses and the seventy
elders.
Israel did not consider the laws given by God a burden. She properly understood that in
order for her to enjoy the blessings of peace, justice and prosperity; a set of law must be in place
to establish and maintain these. The law also served to create one people with a common way of
life enforced through regulations and traditions. Thus, Israel’s law covers all aspects of life. They
understood that their one God is sovereign over all aspects of life. The most well-known of these
groups of law is the Ten Commandments.

Israel’s laws are religiously based. Thus the preamble, “I am the Lord your God who
brought you out of the Land of Egypt”. Israel’s observance of the law was based on their
covenant with God who has shown his graciousness towards them in liberating them from
Egyptian bondage and who promises to bless them. This promise of blessing will be realized
with a good law in place. The law was given in the interest of the people. In the New Testament,
Jesus refocused the too legalistic understanding of the Jews in his time, “The Sabbath was made
for man and not man for Sabbath” Mark 2: 27-28).
Most known of all the laws are the Ten Commandments. Both Christians and Jews
believe that the Ten commandments contain the high ethical standard that we ought to observe.
The binding of the law to covenant making clearly show Israel’s understood the
conditional nature of their covenant with God. The law must be kept to or else the covenant will
be broken. The covenant not only binds Israel to God, but also binds them to their community.
For the law not only contains commandments pertaining to Israel’s relationship with God it also
binds them to their obligations to the covenant community. The Ten Commandments stress this
commitment to God and others. Such understanding is affirmed in Jesus’ summary of the law
“ (Matthew 22:37-40; Matthew 12.1-14)
The law must be understood in the context of the covenant. It fostered a relationship with
God based on gratitude and love and instilled justice and mercy as the main consideration in
relating to others especially the needy. The law had provisions about food, religious rituals,
feasts, and other practices deemed to ensure purity and holiness. Expectedly it also contains civil
laws, and criminal laws.
Having known God as the one who saved them from slavery, Israel has recognized the
centrality of justice in the law. The poor, the orphans and widows, the strangers are given a
special favor in the law.
We must be mindful in our attempt to apply and understand the law. It was promulgated
uniquely for Israel as they encountered various historical challenges in their own culture and
time. We live in a different place and time. However, we being human beings have so much in
common with Israel, and can learn so much from their long history of relationship with God, and
their long struggle of putting in place a social structure that is just and fosters equality – the
central requirement as God’s people.
 Wandering in the Wilderness

Readings: Exodus 15:23-19:25; Numbers chapters 11-14; chapters 20-25

The Transition from slaves to God’s people

The wilderness wandering was probably the most difficult time in the history of the
Israelites. The Hebrews had just left Egypt, united only by their common lot and longing for
better life. Goaded by dreams of freedom and good life they left the only life they knew to
journey into the unknown --- before them is a vast desert--beyond which they may have heard of
good land.

Very soon the reality hits them! The journey will be long and arduous. Their weaknesses
as a people also become evident early in their journey. While used to hard work no one has
prepared them for the deprivations in the desert -- lack of water and food. The harsh conditions
in the desert also took their toll on the groups’ disposition. They bitterly complained and
grumbled. Now instead of dreaming of the Promised Land, they longed for Egypt (16:3). Even
Moses own life was threatened (17:4). Later on, a plan was hatched to find a leader to lead the
people back to Egypt (Num 14:4).

To be sure their concerns were valid. Food and water were a necessity for the survival of
any community. After all, physical needs preceded the need for justice and equality or even a
good life. Adding to their tribulations was the hostility of some desert tribes. They were actually
attacked by the Amalekites (Ex. 17:8-16.)

The difficult responsibility of leading the contentious group fell on the shoulders of
Moses. Through the advice of Jethro his father –in-law the group was organized and some of the
work delegated to the chosen elders.

God provided their most basic needs. They were provided with Manna - the desert food--
and water. From time to time flocks of birds would land on the camp providing them respite
from the monotony of eating Manna.

Moreover, in the midst of scarcity and hardship of their journey, God’s presence was
especially felt through a Cloud by day – providing them relief from the hot desert sun, and a
Pillar of Fire by night – which lighted the camp and their way. Aside from these manifestations
of God’s presence two sacred objects also served as the main focus of the Israelites religious
fervor: the Ark of the Covenant and the Tent of Meeting. The tent of meeting was a
collapsible structure which they carry around during their travels. This tent would be set-up
wherever and whenever they encamp, serving as a venue of consultation between God and
Moses and the people in general when they have requests and inquiries before God (Exodus 33:7
ff). Further, the Ark of the Covenant was a depository of copy of the Ten commandments, a pot
of manna, and a symbol of Aaron’s divine ordination –his budded rod (Exodus Ex. 25:16, 21;
40:20). This important object which served as the symbol of God’s guiding presence was always
carried in front of the marching Israelite, and in their battles. It played important role in the
crossing of the Jordan river and the conquest of Jericho. Later it was placed inside the temple --
the Tent of Meeting converted to a permanent structure by Solomon.

What we have in the books of Exodus and Numbers are memories of the dessert
wandering. Like most of us, the Israelites recognized their unfaithfulness and stubbornness and
in contrast God’s faithfulness and graciousness when they looked back at their past. We can
imagine the parents passing on these stories to their children using them as a way of reiterating
the importance of the observance of the covenant laws. They realized that a good life can be
achieved only in submission to God’s will. This was later emphasized in the book of
Deuteronomy which built on the theme –obedience is rewarded with blessings and disobedience
with all sorts of suffering. For a longtime these stories: the covenant making, the wilderness
journey and the laws were passed on orally by word of mouth acquiring standardized form as it
was owned by the community. These oral stories were later committed to written form
individually or in smaller units and were; later collected and complied forming a continuous
story of the journey from Egypt to their arrival to the promised land.

Looking back, Israel while acknowledging the difficulty of the wilderness journey
recognized that the hardships and difficulties, even the threats to their survival and the problems
they encountered served to mold them and train them to have faith in God, to value their
community and to give importance of God’s law. They also realized that their dream of a just
peaceful and free community will be realized as they learn to uphold faith in God, observe God’s
law and value their fellow human beings. The harsh deprivations in the dessert have instilled in
them the value of human life. As sojourners they cannot afford to accumulate things but has to be
content with the barest necessity. They survived in the dessert because they learned to take care
of each other and learned to think of the community and not only their individual needs.
 Exodus:
God’s Gift of Freedom
& The Sinai Covenant
Exodus – Greek word, meaning, “departure, exit”
The diverse materials in Exodus are situated within a
storyline describing the departure of a group of
oppressed people from Egypt to a sacred mountain in
Sinai where they enter into a covenant with the God
they believed rescued them.
 Historical Prelude to the Exodus

 Exodus – central and constitutive

event in the history of Israel.
➢ Mesopotamian civilizations formed on the banks of the Tigris
and Euphrates rivers in what is today Iraq and Kuwait.
➢ Some of the major Mesopotamian civilizations include the
Sumerian, Assyrian, Akkadian, and Babylonian civilizations.
➢ Evidence shows extensive use of technology, literature,
legal codes, philosophy, religion, and architecture in these
societies.
 Egyptian civilization developed along the Nile River in
large part because the river’s annual flooding ensured
reliable, rich soil for growing crops.
 The Egyptians kept written records using a writing
system known as hieroglyphics.
 Egyptian rulers used the idea of divine kingship and
constructed monumental architecture to demonstrate
and maintain power.
➢ Both Egypt in the south of Canaan and
Mesopotamia in the north had been the cradle
of the great civilizations and empires that
emerged to dominate the whole region of the
ancient near east. Such civilizations and
empires influenced the culture, politics and the
whole history of the area including that of Israel.
Apirus or habirus –
➢ refers to groups of floating populations in the margins of
established societies who remain rootless, without
citizenship and who are vulnerable to being captured as
slaves or as prisoners of war or to being made
mercenaries of different nations…
➢ In short, they are groups of nobodies and citizens of no
nation…
➢ They end up struggling for mere survival either as slaves,
mercenaries or as plain bandits.
 Hebrew – appears to derive from the possible root word
also of the term “habiru”
 In many occasions the use of the term “Hebrew” in the
texts can carry the connotation of not belonging to a
specific ethnic group of people, but to a people who
are considered “nonnatives” of the land, in short,
immigrants or strangers (Gen. 39:14, 17).
 What is important is the way a relationship
between God and the ancestors identified as
Hebrews had been initiated. The Hebrew
Abraham was called by God…
 Main Characters in the story

1. YAHWEH – the main and central character presented as the

one who has:
➢ observed the misery of the people who are in Egypt
➢ heard their cry …
➢ know their sufferings …
➢ come down to deliver them…
➢ and to bring them to a land flowing with milk and honey…”
Exodus 3: 7-8a
2. Moses – second main character
➢ The main instrument God used
➢ His main role begins to unfold as he receives
his call from Yahweh in the burning bush at
Sinai (Exodus 3)
➢ God’s own spokesperson before the Pharaoh
in demanding the release of the enslaved
Hebrews.
 Possible implications:
A God Who Fights for His People

➢ The Exodus was an event which revealed God’s willingness to

take the side of the weak and the oppressed in situations
involving the victimization of the powerless by the powerful.
➢ It was also an event that expressed God’s act of saving a
people in terms of a highly political act, the release of a band of
slaves from the oppressive control of a tyrannical ruler.
➢ It was an act that illustrates the kind of divine accountability all
rulers and governors must reckon with in the exercise of their
power.
➢ This story also provides the answer to the Pharaoh’s
question, “Who is Yahweh that I should heed him and let
Israel go?” (Exo. 5:2).
✓ The events show that Yahweh is a God who fights for His
oppressed people and frees them from the control of a
tyrannical /oppressive ruler/master and enables them to
serve the only true master/God in the world.
 Covenant

Covenant -- a formal agreement or treaty between two parties with

each assuming some obligation.
Two types of treaty:
➢ A parity treaty – agreement between two equal parties; or a pact
of mutuality concerning individuals, (Laban and Jacob); states or
other political units; husband and wife…
➢ A suzerainty treaty – an agreement between two unequal parties;
➢ imposed by a greater power (suzerain) upon a lesser one (vassal).
➢ the greater power demands loyalty and obligates itself to the
protection of the lesser one.
 Sinai Covenant

 TheSinai Covenant presents the framework of

suzerain-vassal treaties from the ancient Near
East, wherein a suzerain makes/initiates a treaty
with a lesser subject.
 Yahweh is considered as the benevolent and
gracious Lord, while the people of Israel are
considered as the subjects of the benevolent Lord
and master.
 Elements of a Treaty (Hittites)

 the identification of the treaty-maker

 a historical introduction
 the stipulations (the primary demand is for
loyalty);
 a list of divine witnesses;
 and blessings and curses.
 Elements of a Treaty (Hittites)

 Thetreaty was recited, a ceremonial

meal eaten , and the treaty deposited at
the feet of the idol.
 Elements of the Sinai Covenant:

➢ The identification of God and his saving acts for

Israel (Exod. 19:4-6 ; 20:2);
➢ The stipulations (Exod. 20:3-23:33);
➢ The treaty recital (Exod. 24:7);
➢ And the ceremonial meal (Exod. 24:9-11).
➢ The deposit of the treaty in the Ark of the
Covenant (Exod . 25:16; 40:21 ; Deut. 10:1-5; and
31:25-26)
➢ Witnesses appear in the form of "heaven and
earth " (Deut . 4:26; 30:19; 31:28)
➢ Blessings and curses (Leviticus 26 and Deut . 27:11-
28:68).
The stipulations of the covenant are the Law of the nation,
showing the seriousness of the relationship between God
and Israel.
➢ any crime committed is against God
➢ the perception that all its law is divinely given
➢ contains familial element -- the Israelites are called God's
children in Deut. 14:1 (see also Exod. 19:4-6) .
 the stipulations and even the covenant are called Torah
(Deut . 31:25-26), which originally means "teaching" or
"instruction." Within the context of the covenant it is
equivalent to Law.
 Used in its original social context (as parent instructing
child) -- then its usage in the covenant may suggest the
analogy of God instructing Israel.
 The covenant as Sinai serves as a
framework of a new relationship
between God and the people of
Israel, for the benefit and welfare of
the people themselves.
 Conditional Covenant:

Obedience and the willingness to observe the

laws and the commandments contained in the
provisions of the covenant.
 Two Classifications of Law
Exodus 20-23
1. Apodictic laws
 It consists of absolute commandments or prohibitions,
with no conditional qualifications
2. Casuistic or case laws
➢ Normally premised with conditional phrases like:
if this happens… or when that thing occurs …. This is
what you are going to do
The Decalogue
 Two Basic Dimensions

 Vertical Concerns
 On the need to render exclusive loyalty, allegiance, and
reliance to God who liberates them.

 Horizontal Concerns
 Concerns the socio-ethical-moral obligations one must
undertake towards one’s neighbors
 Covenant Codes (Exodus 21-23)

1. Slavery or Indentured Servitude (Exodus 21:1-11)

2. Rules for capital offenses (Exodus 21:12-17)
3. Commercial Restitution and Lex Talionis (Exo. 21:18-22:15)
3.a. Assault on people by humans & Animals (Exodus 21:18-32)
3.b. Property and Restitution ( Exodus 21: 33 – 22:15)
4. Productive Opportunities for the Poor (Exo. 22: 21-24 & 23:10-11)
5. Lending and Collateral (Exodus 22:25-27)
 The Code of Holiness
Leviticus 17-25

 includes regulations for animal sacrifices, eating,

cleanliness, priestly conduct, speech, and sexual
regulations. Also included are a list of days that are
to be held sacred and laws concerning the sabbatical
(jubilee) year, in which Israelite slaves were to be
freed and interest was to be prohibited.
 The Sabbath Year and the Year of Jubilee
(Leviticus 25)
Leviticus 25 ordains
 a sabbath year, one in every seven (Lev. 25:1-7),
each field was to lie fallow;
 a jubilee year, one in every fifty (Lev. 25:8-17),
Every fiftieth year, all leased or mortgaged lands were to be returned to their
original owners, and all slaves and bonded laborers were to be freed (Lev.
25:10).
The effect of the jubilee was to prevent any family from becoming
permanently landless through sale, mortgage or permanent lease of its
assigned land. In essence, any sale of land was really a term lease that
could last no longer than the next year of jubilee (Lev. 25:15).
This provided a means for the destitute to raise money (by leasing the land)
without depriving the family’s future generations of the means of production.
Reasons why God’s people should keep these laws

➢ First,
the Israelites themselves were oppressed as
aliens/foreigners in Egypt
➢ Second, God hears the cry of the oppressed and acts
on it
➢ Third, they are to be his holy people
 Main Themes of the Mosaic Law

• Yahweh is a God whose liberating power was

revealed in historical events…
• Yahweh has taken the initiative to establish a close
relationship with the people…
• For Israel, there has to be only one god -- Yahweh.
 Important Attributes of God

▪ Passionate -- God as capable of deep emotions,

like getting angry and zealous for the right cause.
▪ Compassionate -- God cares like a mother for her
children
▪ Full of solidarity – God at work for the benefit of
the least of the community
▪ Just – God wills that everyone should get what one
deserves
▪ Faithful – true to his promise ..
 The Wilderness Experience

 In the wilderness, Israel went through various kinds of

experiences, trials and challenges which tested to the
limit their faith in Yahweh.
 At the same time, such experiences demonstrated the
abiding and patient guidance and protection provided
by God to the people.
 Challenges in the Wilderness

 Internal factor
➢ the harsh conditions of the wilderness
➢ scarcity of water and food
➢ disunity and intrigues

 External factor
➢ Constant hostility, threats and harassment from various tribes whose
territories they happen to pass through.
 These negative experiences was counterbalanced by a
positive experience represented by two symbolic objects:

➢ The Ark of the Covenant

➢ The Tent of Meeting

The Ark of the Covenant
 The Ark of the Covenant
➢ was one of the most instrumental symbols of faith and God’s
presence.
➢ The contents of which included
✓ the stone tablets of the covenant,
✓ a pot of manna, and
✓ Aaron’s staff.
➢ Served as a religious symbol where the people could meet with
God
The Tent of Meeting
 Tent of Meeting –
➢ A tent pitched by Moses outside the Israelite camp in the
wilderness.
➢ There, Moses met God and others would inquire of the
Lord.
➢ God’s presence was shown there by a pillar of cloud.