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B'SHALAKH (In Sending Away)
Exodus 13:17-17:16

There are 60 Aleph-Tavs in this week's Torah portion




Red Sea Crossing

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CHAPTER 13

Exodus 13:17-22

Exo 13:
17 And was, in Pharaoh sending away ta-the People, and Elohim did not lead them of the way of the land of the Philistines, for he was near; for Elohim said, Lest the People shall repent in their seeing war and they return to Egypt: 18 And Elohim circumvent ta-the People the way of the wilderness of the Sea of Reeds: And the Sons of Israel, armed, went up from the land of Egypt. 19 And Moses took ta-the bones of Joseph with him: for swearing, swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you; and you shall take up ta-my bones from here with you. 20 And they pulled up their journey from Succoth, and they encamped in Etham in the edge of the wilderness. 21 And hwhy went to their faces by day in a pillar of a cloud to lead them the way; and by night in a pillar of fire to give light to them; to go by day and by night: 22 Did not withdrew the pillar of the cloud by day, and the pillar of fire by night to the face of the People.


(NOTE: Not all verses will have comments)


Verses seventeen and eighteen

17 And was, in Pharaoh sending away ta-the People, and Elohim did not lead them of the way of the land of the Philistines, for he was near; for Elohim said, Lest the People shall repent in their seeing war and they return to Egypt: 18 And Elohim circumvent ta-the People the way of the wilderness of the Sea of Reeds: And the Sons of Israel, armed, went up from the land of Egypt.

The question that comes to my mind is "Where is the Sea of Reeds"? Based on information, the Reeds Sea is the whole body of water from Egypt and Saudi Arabia to Ethiopia. In biblical times they most likely called that whole body of water Yam Suph.

This is a map of the Red Sea

Reeds Sea

When the Israelites went from Succoth to Etham along the Reeds Sea, they most likely traveled Southward. I will explain more, later in this Torah portion.

I heard instructors say regarding verse seventeen that the sons of Ephraim and Menasseh went to war with Egypt and lost the battle. There is an article by Nissan Mendel on the Ask Moses website, titled "The Warriors of Ephraim". It shows their view in defending their premise. You can access the link of it by clicking here. Though they say this is the reason 
hwhy didn't let them go through that route, I don't think that is why. If one recalls the process, hwhy just set them free from slavery, but He did not make the marriage contract with them at Mount Sinai. If they went that route and saw the fighting, they would have had the right to return to Egypt of their own accord without hwhy having a chance to make that contract with them. They would be like a bride without a bridegroom.

Michael Rood of A Rood Awakening noted why 
hwhy said not to go the way of the Philistines. He looked at this genealogy in the book of Genesis

Genesis 10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.... 13 And Mizraim birthed ta-Ludim, and ta-Anamim, and ta-Lehabim, and ta-Naphtuhim, 14 And ta-Pathrusim, and ta-Casluhim, whom Philistim came out from there, and ta-Caphtorim.

The Philistines were descendants of Casluhim, son of Mizraim who is the ancestor of the Egyptians. The Philistines were relatives to the Egyptians by being descendants of the Philistim, grandson of Mizraim. These two family members most likely had a relation alliance between each other. Based on what Michael Rood said, if the Philistines heard that the Israelites defeated Egypt, and the Israelites were coming in their direction, the Philistines would revenge their Egyptian brothers and fight against Israel, because they attacked their family members. That is why 
hwhy did not want them to travel the route toward the Philistines. To me, this is the best explanation. Thank you Michael Rood.



Verse nineteen

19 And Moses took ta-the bones of Joseph with him: for swearing, swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you; and you shall take up ta-my bones from here with you.

This is what Joseph said regarding his body in the Torah portion of Va-Y'khi, in the book of Genesis

Genesis 50:25 And Joseph swore ta-the Sons of Israel, to say, Elohim, visiting, will visit you, and you shall ascend ta-my bones from here.

Joseph's body was the only original twelve brothers that was returned to the land of Israel. This is the account noted in the book of Joshua

Joshua 24:32 And ta-the bones of Joseph, which the Sons of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought from ta the sons of Hamor, the father of Shechem for an hundred pieces of silver: and it became the inheritance of the sons of Joseph.

Joseph's tomb is located in the land of Shechem, which is today Nablus.

This is a map of the area by John Mills in 1864 where Joseph's tomb is located

Plan Of Nablus 1864

Notice also that it is located close to Jacob's well, where Yeshua met the Samaritan woman in the Gospel of John

John 4:3 He left Judaea, and departed again into Galilee. 4 And He must needs go through Samaria. 5 Then cometh He to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Yeshua therefore, being wearied with His journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Yeshua saith unto her, Give Me to drink. 8 (For His disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto Him, How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 10 Yeshua answered and said unto her, If thou knewest the gift of hwhy, and who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee Living Water. 11 The woman saith unto Him, Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that Living Water? 12 Art Thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Yeshua answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the Water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a well of Water springing up into everlasting life. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Yeshua saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Yeshua said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto Him, Sir, I perceive that Thou art a Prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Yeshua saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for Salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in Truth: for the Father seeketh such to worship Him. 24 hwhy is a Spirit: and they that worship Him must worship Him in spirit and in truth. 25 The woman saith unto Him, I know that Messias cometh, which is called Anointed: when He is come, He will tell us all things. 26 Yeshua saith unto her, I that speak unto thee am He.

Looking in the context of this location of Jacob's well, it is interesting that Yeshua was located near Joseph's tomb. A question came to me was "Did Yeshua stop by that tomb to pay homage to Joseph"? It was also very observing that Yeshua stopped at Shechem, the very location where Joseph's tomb, Jacob's Well, and some of the descendants of Joseph were located, and the fact that Jacob gave Joseph this plot of land noted in the Torah portion of Va-Y'khi, in the book of Genesis

Genesis 48:21 And Israel said to Joseph, Behold, I am dying: and Elohim will be with you, and you will return to the land of your fathers. 22 And I, I will give to you one shoulder [Shechem, meaning shoulder] above your brothers, which I took from the hand of the Amorite on my sword and on my bow.

This account and the location of this account shows that Yeshua was after the Northern House of Ephraim, who is symbolic of the Northern House of the lost Ten Northern Tribes of Israel.

Also, based on this map, one could see that it looks like a natural "entrance gate". This is the location where Abraham passed through with Sarah and their people first, followed by Jacob and his household, and then Joshua and the Israelites came through. Just a speculation.


This image of Shechem, today Nablus, taken circa 1900, looking from Mount Ebal,
the yellow circle is where Joseph's tomb is located

Joseph's Tomb From Mount Nebal circa 1900

These are other maps of the location of Joseph's tomb in Shechem/Nablus

Nablus

Joseph's Tomb



Verse twenty

20 And they pulled up their journey from Succoth, and they encamped in Etham in the edge of the wilderness.

Looking at the word ETHAM

The Hebrew word for Etham is "Eytham"- Aleph, Tav, Mem (
Mta). It is from Strong's concordance number 864, and its definition

Of Egyptian derivation; Etham, a place in the Desert: - Etham.

After researching, the best possible source that this word came from, is "athah"- Aleph, Tav, Heh (
hta). It is from Strong's concordance number 858, and its definition

(Chaldee); corresponding to H857: -  (be-) come, bring.

from 857 "athah" (
hta), and its definition

A primitive root (collateral to H225 contracted); to arrive: - (be-, things to) come (upon), bring.

It could
also be the plural of S854 "eyth" (ta), and its definition

Probably from H579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.: - against, among, before, by, for, from, in (-to), (out) of, with. Often with another preposition prefixed.

from 579 "anah" (
hna), and its definition

A primitive root (perhaps rather identical with H578 through the idea of contraction in anguish); to approach; hence to meet in various senses: - befall, deliver, happen, seek a quarrel.

from 578 "anah" (
hna), and its definition

A primitive root; to groan: - lament, mourn.

Etham means "arrive", and it could also mean "nearness".

Also, Etham in the Paleo-Hebrew could mean "the strength of the cross flowing with life".

This is could also be a place where hwhy wanted His people to be "drawn near" to Him. Our Heavenly Father wants us to do the same thing by drawing ourselves near to Him and Yeshua. This is what Yeshua said to His disciples in the Gospel of John

John 12:31 Now is the judgment of this world: now shall the prince of this world be cast out. 32 And I, if I be lifted up from the earth, will draw all men unto Me.



Verses twenty-one and twenty two

21 And hwhy went to their faces by day in a pillar of a cloud to lead them the way; and by night in a pillar of fire to give light to them; to go by day and by night: 22 Did not withdrew the pillar of the cloud by day, and the pillar of fire by night to the face of the People.

This is related to what Moses said in the Torah portion of , in the book of Deuteronomy

Deuteronomy 31:8 And hwhy, He is the one going to your face; He will be with you, shall not fail you and shall not forsake you: do you not fear, and do you not be dismayed.







CHAPTER 14

Exodus 14:1-31

Exo 14:1 And 
hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and they will turn, and they will camp by the face of Pi Hahiroth, between Migdol and between the sea; you shall camp by the sea by facing opposite of Baal Zephon. 3 And Pharaoh will say of the Sons of Israel, They are entangled in the land, The wilderness has shut upon them. 4 And I will strengthen ta-the heart of Pharaoh and pursue after them; and I will be glorified on Pharaoh, and on all his host; and Egypt, they may know that I am hwhy. And they did so.

5 And was told to the king of Egypt that the People fled: and the heart of Pharaoh and of his servants had changed toward the People, and they said, What is this we have done that we have sent away
ta-Israel from serving us? 6 And was prepared ta-his chariot, and took ta-his people with him: 7 And he took six hundred chosen chariots, and all the chariots of Egypt, and third rankers (officers) over all of them. 8 And hwhy strengthened ta-the heart of Pharaoh, King of Egypt, and pursued after the Sons of Israel: And the Sons of Israel went out on a high hand. 9 And Egypt, they pursued after them, and all the horses and chariots of Pharaoh, and his horsemen, and his army, they overtook them camping by the sea, upon Pi Hahiroth, by the facing of Baal Zephon.

10 And Pharaoh drew near, and the Sons of Israel lifted up 
ta-their eyes, and behold, Egypt was marching after them; and they feared greatly: and the Sons of Israel, they cried to hwhy. 11 And they said to Moses, Because no graves were in Egypt, to take us to die in the wilderness? What is this you have done to us to bring us out from Egypt? 12 Is this not the word that we spoke to you in Egypt, to say, Alone from us, and we will serve ta-the Egyptians? For is better for us to serve ta-Egypt from us dying in the wilderness. 13 And Moses said unto the People, Do you not fear. You stand and see ta-the Salvation of hwhy which he will do for you today: for ta-Egypt whom you seen today, you shall not again see them any more unto ages. 14 hwhy shall fight for you, and you, you be silent.

15 And 
hwhy said to Moses, Why do you cry to Me? Speak unto the Sons of Israel, and pull up: 16 And you, raise your ta-staff, and stretch out ta-your hand over the sea, and they will divide: And the Sons of Israel, they will go on dry ground in the middle of the sea. 17 And I, behold, I am strengthening ta-the heart of Egypt, and they will go after them: And I will be glorified on Pharaoh, and on all his army, on his chariots, and on his horsemen. 18 And Egypt shall know that I am hwhy in My glorying on Pharaoh, on his chariots, and on his horsemen.

19 And the Messenger of the Elohim that is going to the face of the Camp of Israel pulled up and went behind them; And the Pillar of the Cloud pulled up from their face and stood behind them: 20 And came between the camp of Egypt and between the Camp of Israel; and was the Cloud and the darkness, and was lighting
ta-the night: And did not come near, this one to this one all the night.

21 And Moses stretched out 
ta-his hand over the sea; and hwhy made depart ta-the sea on a strong East wind all the night, and made ta-the sea to dry, and the waters, they were divided.

22 And the Sons of Israel, they went to the middle of the sea on the dry ground: and the waters were a wall to was them from their right and from their left. 23 And Egypt, they pursued, and they went after them to the middle of the sea, all the horses of Pharaoh, his chariots, and his horsemen.

24 And was, in the morning watch,
hwhy gazed to the camp of Egypt in the Pillar of Fire and Of the cloud, and troubled ta the host of the Egyptians, 25 And removed ta the wheels from their chariots, and they drove in difficulty (heaviness): and Egypt said, I will flee from the face of Israel; for hwhy is fighting for them against Egypt.

26 And 
hwhy said to Moses, Stretch out ta-your hand over the sea and the waters, they will return upon Egypt, on his chariots, and on his horsemen. 27 And Moses stretched forth ta-his hand over the sea, and the sea returned to his continuance (strength) toward the facing of morning; and ta-Egypt fled to meet him; and hwhy overthrew Egypt in the middle of the sea. 28 And the waters, they returned, and they covered ta-the chariots, and ta-the horsemen, to all the army of Pharaoh that were coming into the sea after them; Was not remained among them, unto one. 29 And the Sons of Israel, they walked on dry ground in the middle of the sea; and the waters were a wall to them from their right and from their left. 30 And hwhy saved ta-Israel in his day from the hand of Egypt; and Israel saw ta-Egypt dead upon the lip of the sea. 31 And Israel saw ta-the great hand which hwhy did on Egypt: and the People, they feared hwhy, and they believed in hwhy and in Moses, His servant.


(NOTE: Not all verses will have comments)


Verse one through four

1 And hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and they will turn, and they will camp by the face of Pi Hahiroth, between Migdol and between the sea; you shall camp by the sea by facing opposite of Baal Zephon. 3 And Pharaoh will say of the Sons of Israel, They are entangled in the land, The wilderness has shut upon them. 4 And I will strengthen ta-the heart of Pharaoh and pursue after them; and I will be glorified on Pharaoh, and on all his host; and Egypt, they may know that I am hwhy. And they did so.

One point I want to make is this: These locations mentioned so far are all territories occupied by Egypt. If they were not part of Egypt, the Egyptians would not be able to pursue after them unless confronted by an opposing army of another nation defending their borders.

Looking at the account of Moses leaving Egypt into the land of Midian, located in the Torah portion Sh'moth, in the book of Exodus

Exodus 2:15 ...And Moses fled from the face of Pharaoh, and dwelled in the land of Midian: and dwelled by the well.

This well is the well of Jethro, which was in the land where Moses dwelled for forty years before returning to Egypt.


This is a map showing the location of the traditional Mount Sinai lcoated in the Sinai Peninsula in modern Egypt, circled in red

Midian



This is a map of the ancient Egyptian empire before 1400 BC, during Moses' time. It shows the empire shaded in pink

Egypt Map


This is a close up revealing the ancient Egyptian empire, during the time of Moses, revealing that the ancient Egyptian empire ruled the traditional Sinai Peninsula territory

Ancient Egypt

Based on this map, it shows that the traditional Sinai Peninsula was part of the ancient Egyptian empire.

This map shows the land of ancient Midian, not located in the traditional Sinai Peninsula, but in modern Eastern Saudi Arabia, circled in red

Midian

This reveals to us that the traditional Sinai Peninsula
was not located in the land of Midian, and that Mount Sinai was not located in the traditional Sinai Peninsula, in which both of them were part of the ancient Egyptian empire.

Midian



Looking at the following words:

PI HAHIROTH

The Hebrew word for Pi Hahiroth is "Pee Hakheeroth"- Peh, Yod; Heh, Khet, Resh, Tav (
trxh yp). It is from Strong's Concordance number 6367, and its definition

From H6310 and the feminine plural of a noun (from the same root as H2356), with the article interposed; mouth of the gorges; Pi-ha-Chiroth, a place in Egypt. (Found in Num_14:19 without the “pi”.): - Pi-hahiroth. [In Num. H14 : H19 without Pi-.]

Pi

from 6310 "peh" (
hp), and its definition

From H6284; the mouth (as the means of blowing), whether literally or figuratively (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to: - accord (-ing as, -ing to), after, appointment, assent, collar, command (-ment), X eat, edge, end, entry, + file, hole, X in, mind, mouth, part, portion, X (should) say (-ing), sentence, skirt, sound, speech, X spoken, talk, tenor, X to, + two-edged, wish,

from 6284 "pa'ah" (
hap), and its definition

A primitive root; to puff, that is, blow away: - scatter into corners.

Pi means "mouth"

Hahiroth

from 2356 "khor" (
rx), and its definition

The same as H2352; a cavity, socket, den: - cave, hole.

from 2352 "khoor" (
rx), and its definition

From an unused root probably meaning to bore; the crevice of a serpent; the cell of a prison: - hole.

Hahiroth would mean "cavities" or "gorges".

Pi Hahiroth means "Mouth of the Gorges".


MIGDOL

The Hebrew word "Meegdohl"- Mem, Gimel, Dalet, Lamed (
ldgm) is from Strong's Concordance number 4024, and its defintion

Probably of Egyptian origin; Migdol, a place in Egypt: - Migdol, tower.

Migdol means "tower".


BAAL ZEPHON

The Hebrew word for Baal Zephon is "Ba'al Tsephohn"- Bet, Ayin, Lamed; Tsade, Peh, Nun Sophit (
Npu leb). It is from Strong's Concordance number 1189, and its definition

From H1168 and H6828 (in the sense of cold) (according to others as Egyptian form of Typhon, the destroyer); Baal of winter; Baal Tsephon, a place in Egypt: - Baal-zephon.

Baal

from 1168 "ba'al" (
leb), and its definition

The same as H1167; Baal, a Phoenician deity: - Baal, [plural] Baalim.

from 1167 "ba'al" (
leb), and its definition

From H1166; a master; hence a husband, or (figuratively) owner (often used with another noun in modifications of this latter sense: -    + archer, + babbler, + bird, captain, chief man, + confederate, + have to do, + dreamer, those to whom it is due, + furious, those that are given to it, great, + hairy, he that hath it, have, + horseman, husband, lord, man, + married, master, person, + sworn, they of.

from 1166 "ba'al" (
leb), and its definition

A primitive root; to be master; hence (as denominative from H1167) to marry: - Beulah have dominion (over), be husband, marry (-ried, X wife).

Baal means "master".

Zephon

from 6828 "tsaphon" (
Npu), and its definition

From H6845; properly hidden, that is, dark; used only of the north as a quarter (gloomy and unknown): - north (-ern, side, -ward, wind).

from 6845 "tsaphan" (
Npu), and its definition

A primitive root; to hide (by covering over); by implication to hoard or reserve; figuratively to deny; specifically (favorably) to protect, (unfavorably) to lurk: - esteem, hide (-den one, self), lay up, lurk (be set) privily, (keep) secret (-ly, place).

Zaphon means "hidden" or "darkness".

Baal Zephon means "Master of Darkness".


Going back to Etham, in the previous chapter, this is a map image below showing the location of Etham in the Sinai Peninsula area, highlighted in black

Etham


When it says in verse one, "opposite Baal Zephon", in my opinion, it means that the location is opposite the sea.

In my opinion, Pi Hahiroth is the "mouth" meaning the "opening". After researching, It is my humble, but strong opinion, that this is located at the entrance to Nuweiba Beach, and that Migdol is the "great" mountains

This is a map of the location of the Gulf of Aqaba, East of the Sinai Peninsula

Gulf Of Aqaba


This is a satelite image of Nuweiba Beach, located in the Eastern shore of the East end of the Sinai Peninsula, located at the Gulf of Aqaba, highlighted in red

Gulf Of Aqaba

Nuweiba Beach

Nuweiba Beach


These are images of the locations of Pi Hahiroth, Migdol and Baal Zephon, first showing a satelite image

Nuweiba Beach


Pi HaHiroth

Pi HaKhiroth


This picture below shows a close up of the entrance of Pi Hahiroth toward Nuweiba Beach at ground level. The entrance is wide, and looking at the vehicle ahead going the opposite direction, it is approximately seven feet wide. Measuring, it can probably fit between twenty five and thirty vehicles beside one another, snug, to each edge of both sides of the mountains. That would make the proximite width between 150 and 200 feet wide.

Pi Hahairoth


Based in this week's Torah portion passage, 
hwhy can use people to glorify Himself by strengthening their hearts.

Indirectly related, Yeshua applied this principle to Himself in the upper room in the night of the Passover when His time was near to be crucified, It is noted in the Gospel of John


John 13:21 When Yeshua had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Yeshua's bosom one of His disciples, whom Yeshua loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake. 25 He then lying on Yeshua's breast saith unto Him, Lord, who is it? 26 Yeshua answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Yeshua unto him, That thou doest, do quickly. 28 Now no man at the table knew for what intent He spake this unto him. 29 For some of them thought, because Judas had the bag, that Yeshua had said unto him, Buy those things that we have need of against the Feast; or, that he should give something to the poor. 30 He then having received the sop went immediately out: and it was night. 31 Therefore, when he was gone out, Yeshua said, Now is the Son of man glorified, and hwhy is glorified in him. 32 If hwhy be glorified in him, hwhy shall also glorify him in himself, and shall straightway glorify him.

Yeshua allowed HaSatan to be entered in Judas Iscariot to betray Him as a means to glorify Himself as 
hwhy told Moses that He will glorify Himself through the strengthening of Pharaoh's heart and pursue after the Israelites.

Notice in verse four that 
hwhy said "strengthening" ("khazak" (qzx)) Pharaoh's heart one more time.


Sometimes 
hwhy uses us in Messiah to get entangled in the enemy's eyes by being place between the "spiritual mouth of the gorges" of spiritual death and an "army of the world" on one side, and a dead end of a "spiritual sea" and "the Master of Darkness" who is HaSatan, thinking that we don't know what we are doing. But hwhy allows them to be against us in order to show us to depend on Him to defeat the enemies in our lives. One could base this from the apostle Paul's letter to the assembly in Corinth

1 Corinthians 1:25 Because the foolishness of hwhy is wiser than men; and the weakness of hwhy is stronger than men.



Verses five through nine

5 And was told to the king of Egypt that the People fled: and the heart of Pharaoh and of his servants had changed toward the People, and they said, What is this we have done that we have sent away ta-Israel from serving us? 6 And was prepared ta-his chariot, and took ta-his people with him: 7 And he took six hundred chosen chariots, and all the chariots of Egypt, and third rankers (officers) over all of them. 8 And hwhy strengthened ta-the heart of Pharaoh, King of Egypt, and pursued after the Sons of Israel: And the Sons of Israel went out on a high hand. 9 And Egypt, they pursued after them, and all the horses and chariots of Pharaoh, and his horsemen, and his army, they overtook them camping by the sea, upon Pi Hahiroth, by the facing of Baal Zephon.

Every horse and chariot that Pharaoh gathered went with him to face the Israelites. It is possible that Pharaoh had, roughly at minimum, 50,000 men total when he pursued them. The only way Pharaoh had caught up with them was that he followed Israel's tracks to their location.



Verses ten through fourteen

10 And Pharaoh drew near, and the Sons of Israel lifted up ta-their eyes, and behold, Egypt was marching after them; and they feared greatly: and the Sons of Israel, they cried to hwhy. 11 And they said to Moses, Because no graves were in Egypt, to take us to die in the wilderness? What is this you have done to us to bring us out from Egypt? 12 Is this not the word that we spoke to you in Egypt, to say, Alone from us, and we will serve ta-the Egyptians? For is better for us to serve ta-Egypt from us dying in the wilderness. 13 And Moses said unto the People, Do you not fear. You stand and see ta-the Salvation of hwhy which he will do for you today: for ta-Egypt whom you seen today, you shall not again see them any more unto ages. 14 hwhy shall fight for you, and you, you be silent.

For us in Yeshua, this how many of us react in worst case scenarios when something potentially terrible could happen to us, even in cases where it's "by sight", but in the end, whenever the amount of time He takes,
hwhy comes and saves the day. But there are at times when we go to a "human leader" and we complain to them instead of the Leader of all leaders, our Heavenly Father through Yeshua the Messiah. As the apostle Paul noted in his letter to the assembly in Corinth

2 Corinthians 5:7 (For we walk by faith, not by sight:)

In verse fourteen, when Moses says to them be silent and stand still, this can be compared to us in Messiah, when the apostle Paul said in places in his letter to the assembly in Corinth

1 Corinthians 2:5 That your faith should not stand in the wisdom of men, but in the Power of Elohim.

1 Corinthians 15:1 Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand;

1 Corinthians 16:13 Watch ye, stand fast in the faith, quit you like men, be strong.

This last one connects to Moses saying to stand and see the Salvation of 
hwhy.

He also said in his letter to the assembly in Ephesus

Ephesians 6:13 Wherefore take unto you the whole Armour of hwhy, that ye may be able to withstand in the evil day, and having done all, to stand.

Ephraim Judah of Lion and Lamb Ministries noted that when it says to see the Salvation of 
hwhy, Moses is saying to see the "Yeshua" of hwhy. In other words, they saw Yeshua through His actions without His presence. Thank you, Ephraim.

This can be connected to when Yeshua was talking to the Jewish people during Hanukkah, and it is noted in the Gospel of John

John 10:23 And Yeshua walked in the Temple in Solomon's Porch. 24 Then came the Jews round about him, and said unto Him, How long dost Thou make us to doubt? If Thou be the Messiah, tell us plainly. 25 Yeshua answered them, I told you, and ye believed not: the works that I do in My Father's Name, they bear witness of Me. 26 But ye believe not, because ye are not of My sheep, as I said unto you. 27 My sheep hear My Voice, and I know them, and they follow Me: 28 And I give unto them Eternal Life; and they shall never perish, neither shall any man pluck them out of My hand. 29 My Father, which gave them Me, is greater than all; and no man is able to pluck them out of My Father's Hand. 30 I and My Father are one. 31 Then the Jews took up stones again to stone Him. 32 Yeshua answered them, Many good works have I shewed you from My Father; for which of those works do ye stone Me? 33 The Jews answered Him, saying, For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself Elohim. 34 Yeshua answered them, Is it not written in your Torah, I said, Ye are elohim? 35 If He called them elohim, unto whom the Word of hwhy came, and the Scripture cannot be broken; 36 Say ye of Him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of Elohim? 37 If I do not the works of My Father, believe Me not. 38 But if I do, though ye believe not Me, believe the works: that ye may know, and believe, that the Father is in Me, and I in Him. 39 Therefore they sought again to take Him: but He escaped out of their hand,




Verses fifteen through eighteen

15 And hwhy said to Moses, Why do you cry to Me? Speak unto the Sons of Israel, and pull up: 16 And you, raise your ta-staff, and stretch out ta-your hand over the sea, and they will divide: And the Sons of Israel, they will go on dry ground in the middle of the sea. 17 And I, behold, I am strengthening ta-the heart of Egypt, and they will go after them: And I will be glorified on Pharaoh, and on all his army, on his chariots, and on his horsemen. 18 And Egypt shall know that I am hwhy in My glorying on Pharaoh, on his chariots, and on his horsemen.

Mark Biltz of El Shaddai Ministries noted that the Israelites should have gone to 
hwhy and not Moses. Israelites was making an accYOUsation against Moses, and as we will see later in the Torah, there will be an "accYOUsation debate" between hwhy and Moses.


Why did 
hwhy ask Moses that "you", meaning Moses? It did not say Moses cried to hwhy. Either Moses came to hwhy before hwhy asked him this question, or hwhy was saying this to Moses as the representation of the Israelites.

Notice in verse eighteen that one group of the Pharaoh's forces was missing in this phrase- Pharaoh's army. Why was it excluded in this verse? I don't have the answer at this time.



Verses nineteen and twenty

19 And the Messenger of the Elohim that is going to the face of the Camp of Israel pulled up and went behind them; And the Pillar of the Cloud pulled up from their face and stood behind them: 20 And came between the camp of Egypt and between the Camp of Israel; and was the Cloud and the darkness, and was lighting ta-the night: And did not come near, this one to this one all the night.

In verse nineteen, whoever heard of a pillar of a cloud that provides light? Half of that pillar of cloud provided darkness to the Egyptian army, but gave light on the beach for the Israelites throughout the night. This would have made a great scene in a movie.

This is an idea where the pillar was located at Nuweiba Beach (a.k.a. Pi Hahiroth)

Pillar Of Cloud

This would be a "dimming version" of an idea what the pillar of the cloud would look like, lit at night

Pillar Of A Cloud

except that it would be a lot brighter for the Israelites to see across the sea, about ten milies long.



Verse twenty-one

21 And Moses stretched out ta-his hand over the sea; and hwhy made depart ta-the sea on a strong East wind all the night, and made ta-the sea to dry, and the waters, they were divided.

This act was not an instant sensation "push back" action where Moses jams down the staff, or holds up his arms and staff, and behold! Instant split pea.... I mean, instant split sea and dry land! That is why 
hwhy said to stretch your hand/staff out over the sea. Unlike Charlton Heston's instant split sea, it lasted for hours "all night". In other words, it was a "slow process".



Verses twenty two and twenty three

22 And the Sons of Israel, they went to the middle of the sea on the dry ground: and the waters were a wall to was them from their right and from their left. 23 And Egypt, they pursued, and they went after them to the middle of the sea, all the horses of Pharaoh, his chariots, and his horsemen.

According to the late Ron Wyatt from Ark Discovery International and The Wyatt Family Website noted that the sea is about thirty three meters, which is about 110 feet deep

Sea Crossing


There are other sources that show it is a lot deeper but in a gradual slope

Sea Crossing


The images below are depth charts of the Gulf of Aquaba between Nuweiba Beach and Saudi Arabia. According to these charts the depth between the Nuweiba Beach and the beach area at Baal Zephon is the shallowest location

Depth Chart

Depth Chart 1

Notice the depths in the upper and lower parts of the charts show that it drops dramatically as much as 1700 feet, but the area where Nuweiba Beach is located is between 95 and 110 feet, the same depth Ron Wyatt claimed.


Whether it was 110 feet or 765 feet with a gradual slope, it shows that this was a crossable underground bridge.

Based on the Google maps website, the length of the sea crossing at the Gulf of Aqaba is about ten miles wide

Gulf of Aqaba


I have seen images and movie scenes showing the Israelite Red Sea crossing as where there were puddles here and there. It was dry as the ground could be. In other words, it was a "dry beach".

Notice also that it stated that there was a wall of water to each side of them. This tells us that 
hwhy did it this way to prevent Israel from looking for an alternate route, or to try to escape from another direction. hwhy provided "the only way" to escape from Pharaoh and his army to take them over to the other side of the Sea, for their journey to go the promise land. This is compared to Yeshua saying this in the Gospel of John

John14:6 Yeshua saith unto him, I am the Way, the Truth, and the Life: no man cometh unto the Father, but by Me.

This applies to us in Messiah who went through "the Only Way" to give us Eternal life. There isn't any other religion (alternate routes) to give us life, but Yeshua.



Verses twenty four and twenty five

24 And was, in the morning watch, hwhy gazed to the camp of Egypt in the Pillar of Fire and Of the cloud, and troubled ta the host of the Egyptians, 25 And removed ta the wheels from their chariots, and they drove in difficulty (heaviness): and Egypt said, I will flee from the face of Israel; for hwhy is fighting for them against Egypt.

This morning watch is considered the fourth watch, and it started at the ninth hour of the night and ending at the twelfth hour of the night, in our terms, between three and six o'clock in the morning. By the time the Israelites started crossing over the Sea, the East wind dried the sea way within nine hours between 6 PM and 5 AM. It is probable that the Egyptian army went in shortly after the Israelites reached the shores safely.



Verse twenty six through through twenty nine

26 And hwhy said to Moses, Stretch out ta-your hand over the sea and the waters, they will return upon Egypt, on his chariots, and on his horsemen. 27 And Moses stretched forth ta-his hand over the sea, and the sea returned to his continuance (strength) toward the facing of morning; and ta-Egypt fled to meet him; and hwhy overthrew Egypt in the middle of the sea. 28 And the waters, they returned, and they covered ta-the chariots, and ta-the horsemen, to all the army of Pharaoh that were coming into the sea after them; Was not remained unto one among them. 29 And the Sons of Israel, they walked on dry ground in the middle of the sea; and the waters were a wall to them from their right and from their left.

The waters returned to their original state when it became daytime, in the morning, which meant that the sun started to rise. This was a super miracle.


REVELATION'S RELEVANCE TO THE EGYPTIAN ARMY

This is the equivalent account relating to the end times, noted in t
he book of Revelation

Revelation 9:13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before hwhy, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. 17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

As I noted before, within the last two weeks of the Torah portions, there have been comparisons to some of the plagues in Egypt with the plagues in the book of Revelation, and here we have another comparison with this 200 million man army from the Euphrates River. As Brad Scott of Wildbranch Ministry and Bill Cloud of Shoreshim Ministries, and other Hebraic Roots teachers say "The end is revealed from the beginning". These accounts from the Ten Plagues and the Exodus story reveal things that will occur in the end times. It doesn't mean that it has to be in the exact date, but it shows that it will happen again.





Verses thirty and thirty-one

30 And hwhy saved ta-Israel in his day from the hand of Egypt; and Israel saw ta-Egypt dead upon the lip of the sea. 31 And Israel saw ta-the great hand which hwhy did on Egypt: and the People, they feared hwhy, and they believed in hwhy and in Moses, His servant.

The Israelites saw the dead Egyptians washing up along the shorelines, and this would have most likely included the Pharaoh, possibly Ramesses I, King of Egypt. The Egyptians would have been able to find him and embalm him before his body started to deteriorate.

I have heard of stories from believers saying that the swords miraculously floated on the surface of the waters.
I would have to disagree with this notion, unless it was Biblically proved without Rabbinical sources.

Also, based on my Passover teaching, It is possible that this event could have occurred on the seventh day on the Feast of Unleavened Bread, and it also occurred on the first day of the counting of the fifty days, on the day of First Fruits when the Omer-Sheaf is given.


It is also probable that it occurred after the third day, based on what 
hwhy said to Moses in the Torah portion of Sh'moth, in the book of Genesis

Exodus 3:18 And they will listen to your voice: and you shall come, you and the Elders of Israel, to the King of Egypt, and you shall say to him, hwhy, Elohim of the Hebrews, has met with us: And now, we will go now, ajourney of three days in the wilderness, and we will sacrifice to hwhy our Elohim.

Exodus 5:3 And they said, the Elohim of the Hebrews has met upon us: we will go now, a journey of three days in the wilderness, and we will sacrifice to hwhy our Elohim; lest shall impinge us on the plague, or on the sword.

If theory works, three days journey would align with the account of Jonah in the belly of the whale for three days and nights, as noted in the book of the prophet Jonah

Jonah 1:17 Now hwhy had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights.

 Yeshua made note of this account in the Gospel of John

Matthew 12:40 For as Jonas was three days and three nights in the whale's belly; so shall the Son of Man be three days and three nights in the heart of the earth.

Yeshua fulfilled this by being buried in the tomb for three days and nights, on the first three days of the Feast of Unleavened Bread and resurrected on the Biblical day of First Fruits, the fourth day of Unleavened Bread, on the first Biblical day, in the beginning of Saturday night, on the Biblical Omer-Sheaf, which began the counting of the fifty days to the Biblical Harvest Feast of Shavuoth, or Pentecost.

The late Ron Wyatt from Ark Discovery International
and The Wyatt Family Website found at the sea floor, off Nuweiba Beach, remnants of chariot wheels and axles covered in coral, where coral is not found anywhere else, as well as finding bones and horse hoofs along the sea bed. His organization has recorded hours of video showing these chariot wheels and axles. These are examples of images of these chariot wheels and axles

Chariot Wheels

Chariot Wheel 1

Chariot Wheel 2Chariot Wheel 3

Chariot Wheel 5


It is probable that this was one the 6oo choice chariot wheels, because it is gold and silver. These metals cannot be attached by coral

Chariot Wheel 4


Human bones in the sea

Bones


Horse hoof

Horse Hoof


I have yet to see someone show proof of multiple amounts of chariot wheels, bones, and horse hoofs found in the other theoretical locations other than what Ron Wyatt and his crew found off Nuweiba Beach.

You can find the website at www.arkdiscovery.com


This is a revelation I have yet to hear from anyone, and I give the glory to 
hwhy for revealing this to me.

Looking at the name of the water location of what is called "the Gulf of Aqauaba". If one notices the name "Aquaba" there is a Hebrew word similar to that name, it is the Hebrew word "Eykev"- Ayin, Quph, Bet (bqe). It is translated "heel". I give Bill Cloud of Shoreshim Ministries credit for this part of the information. There is an account with the heel, located in teh Torah portion of Toldoth, in the book of Genesis

Genesis 25:21 And Isaac intreated (interceded, prayed) to hwhy for the behalf of his wife, for she was barren: and hwhy intreated to him, and Rebekah his wife, she conceived. 22 And the sons struggled together in her womb; and she said, If is so, to why am I of this? And she went to inquire ta-hwhy. 23 And hwhy said to her, Two nations are in your womb, and two of peoples shall break out from your belly; and a community shall be mightier from a community; and the elder shall serve the younger. 24 And her days to birth, they were fulfilled, and behold, twins were in her womb. 25 And the first came out red, all of him, like a robe of hair; and they called his name Esau. 26 And after thus, his brother came out, and his hand was holding on the heel of Esau; and his name was called Jacob: and Isaac was a son of sixty years in birthing them.

The younger son bore Esau's heel on his hand, hence his name became Jacob, in Hebrew it is "Ya'akov"- Yod, Ayin, Kuph, Bet
(bqey), and according to Bill Cloud, the Yod in Paleo-Hebrew is a picture of a "hand", hence Jacob's name means "Hand on the Heel".

This is the $64,000 question: "Is the name "Aquaba" a play of, or named in an altered way, after the Israelites patriarch "Jacob", and if so, does this give more concrete evidence that this gulf was named after the patriarch which the Israelites crossed over"? I would give it a super strong YES!!! They were actually calling the Red Sea "the Gulf of Jacob".

hwhyl dbk

Gulf Of Aqaba

Nuweiba Beach


For further study, you can read my teaching, titled "The Exodus Story", in relation to the feasts of Passover and Unleavened Bread, by clicking on the link below to get to the webpage.

THE EXODUS STORY








CHAPTER 15

Exodus 15:1-27

Exo 15:1 Then Moses and the Sons of Israel sang
ta-this song to hwhy, and they spoke, to say,

I will sing to
hwhy, for Triumph triumphed:
the horse and rider were thrown in the sea.

Yah is my Strength and Song,
and was to me for Salvation:

This is my El, and I will celebrate Him;
the Elohim of my father, and I will exalt Him.

hwhy is a Man of War:
hwhy is His Name.

4 The chariots of Pharaoh and his army were thrown in the sea:
and from the chosen of his third rankers (officers), they were drowned in the Sea of Reeds.

5 The deep covered them:
they went down in the abyss, as him of a stone.

6 Your Right One
hwhy, is glorious in power:
Your Right One
hwhy, has dashed the enemy in pieces.
 
7 And in much of your triumph, You have overthrown Your uprisers:
You sent forth Your wrath, shall consume him like stubble.

8 And in the spirit of Your Nostrils, the waters, they heaped up,
the flowing waters, they stood like him of waves,
and the depths, they were congealed in the heart of the sea.

9 The enemy said, I will pursue, I will overtake,
I will divide the spoil; My soul, she shall be filled with them;
I will draw my sword; My hand, she shall destroy them.

10 You blew on Your wind, the sea covered them:
they sank like lead in the mighty waters.

11 Who is like You, 
hwhy, among the els?
Who is like You, magnified in holiness,
awe in praises, doer of wonders?

12 You stretched out Your Right Hand,
the earth swallowed them.
 
13 You, in Your mercy, led this People You have redeemed,
You have guided in Your strength to Your holy habitation.
 
14 The peoples had heard, they tremble:
sorrow had seized the dwellers of Philistia.
 
15 Then the chiefs of Edom, they shall be troubled;
the mighty of Moab, they shall be seized shuddering;
all the dwellers of Canaan, all shall melt.
 
16 Terror and dread, she shall fall upon them;
in the greatness of Your arm, they shall be quiet as stone;

Until Your people go over, 
hwhy,
Until this People go over, whom You have bought.

17 You shall bring them,
and You shall plant them in the mountain of Your inheritance,

A Place,
hwhy, You have made for Your dwelling,
A Sanctuary, Adonai, Your hands have erected.

18  
hwhy shall reign for ages and until.


19 For the horse of Pharaoh on his chariots and on his horsemen went in the sea, and 
hwhy returned ta-the waters of the sea upon them; and the Sons of Israel, they went on the dry land in the midst of the sea.

20 And Miriam the prophetess, sister of Aaron, took 
ta-the tambourine in her hand; and all the women, they went out after her on tambourines and on dances. 21 And Miriam, she answered to them,

Sing to 
hwhy, for Triumph triumphed;
the horse and his rider were thrown in the sea.

22 And Moses pulled up Israel from the Sea of Reeds, and they went to the Wilderness of Shur; and they went three days in the wilderness, and they did not find water.

23 And they came to Marah, and they were not able to drink the waters from Marah, for they were bitter: Upon thus, her name was called Marah. 24 And the People, they murmured against Moses, to say, What shall we drink? 25 And cried to 
hwhy; and hwhy showed him a tree, and threw to the waters, and the waters, they became sweet: There, there was for him a Statute and an Ordinance, and there, there were tested, 26 and said, If listening, you will listen to the Voice of hwhy, your Elohim, and you will do the rightness in His Eyes, and you will give ear to His Commandments, and you will keep all His Statutes, All the diseases which I have put on Egypt, I will not put upon you: for I am hwhy, your Healer.

27 And they came to Elim, and there were twelve eye-wells of water, and seventy palm trees: And they camped there by the waters.


(NOTE: Not all verses will have comments)


VERSES ONE THROUGH EIGHTEEN

THE SONG OF MOSES

A good part of these verses reveal to us, as Brad Scott of Wildbranch Ministry, Bill Cloud of Shoreshim Ministries, and other Hebraic Roots teachers say, that history will repeat itself.

Verse seven

7 And in much of your triumph, You have overthrown Your uprisers:
You sent forth Your wrath, shall consume him like stubble.


Looking at the word THROWN

In verse seven, the Hebrew word for overthrown is "harass"- Heh, Resh, Samek (
orh). It is from Strong's concordance number 2040, and its definition

A primitive root; to pull down or in pieces, break, destroy: - beat down, break (down, through), destroy, overthrow, pluck down, pull down, ruin, throw down, X utterly.

This is where we get our modern English word "harass".



V
erse seventeen

A Place
hwhy, You have made for Your dwelling,
A Sanctuary, Adonai, Your hands have erected.


This Torah portion passage reveals that this is a future event, not in the near future in this People's time, but when the Temple of hwhy was built by King Solomon. It is noted in the book of the Kings

1 Kings 7:51 So was ended all the work that King Solomon made for the house of hwhy. And Solomon brought in ta-the Holy Things which David, his father, had dedicated; even ta-the silver, and ta-the gold, and ta-the vessels, did he put among the treasures of the House of hwhy.



Comparing this song to another song of Moses written in the Torah portion of Ha'Azinu, in the book of Deuteronomy

Deuteronomy 32:1 Give the ear, and I will speak;
and hear, earth, the words of My Mouth.

2 My doctrine shall drop as the rain,
my sayings shall distil as the dew,

as the light rain upon the tender herb,
and as the showers upon the grass:

3 For I will call out the Name of 
hwhy:
ascribe greatness to our Elohim.

4 The Rock, His work is perfect:
for all his ways are judgment:

an El of truth and without evil,
just and upright is He.

5 Has corrupted to Himself?,
No! His Sons are their blemish:
a perverse and crooked generation.

6 Do you repay this to
hwhy,
foolish people and not wise?

is He not your Father that bought you?
He made you, and established you!

7 Remember the days of ages,
consider the years of generation and generation:

ask thy father, and will tell you;
your Elders, and they will say to you.

8 The Most High was among the inheritance of the nations,
in His separating the sons of Adam,

sets the boundaries of peoples
to the number of the Sons of Israel.

9 For the portion of
hwhy is His People;
Jacob is the lot of His inheritance.

10 Found him in a desert land,
and in the waste of a howling wilderness;

surrounded him, and instructed him,
kept him as the pupil of His eye.

11 As an eagle stirring His nest,
hovers upon His young,

spreads out His wings, takes him,
bears him upon His feathers:

12 
hwhy alone shall guide him,
and was with him a foreign elohim.

13 He rides upon the high places of the earth,
and ate the produce of the fields;

and made him suck honey from the lofty rock,
and oil from the cliff rock;

14 Curds of herds,
and milk of flocks,

with fat of young rams,
and rams of the sons of Bashan,
and goats,

with the fat of the kidneys of wheat;
and the blood of the grape, you drink wine.

15 And Jeshurun grew fat, and trampled:
you grew thickly fat, plump;

and Elohah smit who made him,
and disgraced the Rock of his salvation.

16 Made Him jealous among strangers,
provoked Him among abominations.

17 They sacrificed to demons, not Elohah;
elohim they did not know,

new ones from near, they came,
had not feared your fathers.

18 You were unmindful of the Rock birthing you,
and you have forgotten El shaping you.

19 And 
hwhy saw, and despised,
provoking his sons, and his daughters.

20 And said, I will hide My Face from them,
I will see what is their latter days:

for they are a perverse generation,
the sons among them have no faith.

21 They have made Me jealousy among a non-el;
they have enwrathed Me among their vanities:

and I will make them jealous among a non-people;
I will enwrath them among a foolish nation.

22 For a fire is kindled in My anger,
and she shall burn unto the lowest Sheol,

and she shall consume the earth and her produce,
and she shall set on fire the foundations of the mountains.

23 I will increase evils upon them;
I will consume arrows on them.

24 Exhausted of hunger,
and overcome of burning heat,
and bitter destruction:

And I will send upon them the teeth of beasts,
with the venom of serpents of the dust

25 The sword without, she shall bereave (miscarry),
and terror within

also the young man,
also the virgin,
the suckling with the man of gray hairs.

26 I said, I will scatter them,
I would make cease of her from the men of their memory:

27 Unless I fear the wrath of the enemy,
lest their adversaries shall be scrutinized,

lest they shall say, Our hand is high,
and 
hwhy has not done all this.

28 For they are a nation void of counsel,
and among them is no understanding.

29 Unless they were wise, they would understand this,
they would discern their latter end!

30 How should one pursue a thousand,
and shall two flee ten thousand,

if not for their Rock selling them,
and 
hwhy had delivered them up?

31 For their rock is not as our Rock,
and our enemies being magistrates.

32 For their vine is from the vine of Sodom,
and from the fields of Gomorrah:

their grapes are grapes of gall,
the clusters are bitter for them:

33 The venom of serpents is their wine,
and the poison of fierce asps.

34 Is he not stored up with Me,
sealed up among My treasures?

35 To Me belongeth vengeance, and recompence;
of time she shall slip their foot:

for the day of their calamity is near,
and the hastening of the prepared things for them.

36 For 
hwhy shall judge His People,
and shall have compassion unto His Servants,

for shall see for their power-hand is gone,
and remain are the detained and the forsaken.

37 And shall say, Where are their Elohim,
the Rock, in Him they hoped,

38 Whom they ate the fat of their Sacrifices,
and drank the wine of their Drink Offerings?

Shall arise and help you,
and shall be upon you a hiding.

See now, for I, I am He,
and is no elohim with Me:

I, I kill, and I make alive;
I wound, and I, I heal:
and is none from My Hand to deliver (snatch, defend, preserve, rescue).

40 For I lift up My Hand to the heavens,
and I say, I live for ages.

41 If I sharpen My lightning sword,
and My Hand, she siezes on judgment;

I will render vengeance to My adversaries,
and of My haters, I will repay.

42 I will make drunk My arrows with blood,
and My sword, she shall devour flesh;

with the blood of the slain and of the captives,
from the head of the hairs of the enemy.

43 Rejoice, nations, of His people:

for the blood of His Servants will be avenged,
and will render vengeance to his adversaries,

and will atone His ground, and His People.



Another song of Moses is mentioned in the book of Revelation

Revelation 15:1 And I saw another sign in the heavens, great and marvellous, seven angels having the seven last plagues; for in them is filled up the Wrath of hwhy. 2 And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of hwhy. 3 And they sing the song of Moses, the servant of hwhy, and the song of the Lamb, saying,

Great and marvellous are Thy works, 
hwhy, El Shaddai;
just and true are Thy ways, Thou King of Saints.

4 Who shall not fear Thee, 
hwhy,
and glorify Thy Name?
For Thou only art holy:

for all nations shall come and worship before Thee;
for Thy judgments are made manifest.

These words of the song of Moses in the book of Revelation are not mentioned in the previous two songs of Moses in this week's Torah portion and in the book of Deuteronomy. It is strongly probable that Moses wrote a "third song" in the heavens.



Verse nineteen

19 For the horse of Pharaoh on his chariots and on his horsemen went in the sea, and 
hwhy returned ta-the waters of the sea upon them; and the Sons of Israel, they went on the dry land in the midst of the sea.

This verse is a summary to why the song was written and sung



Verses twenty and twenty-one

20 And Miriam the prophetess, sister of Aaron, took ta-the tambourine in her hand; and all the women, they went out after her on tambourines and on dances. 21 And Miriam, she answered to them,

Sing to 
hwhy, for Triumph triumphed;
the horse and his rider were thrown in the sea.


This is the first time in the Bible that a female was called "a prophet", and it was Miriam. This was the only point in time that she was considered a prophet. There are those that say it was Miriam's song. It was the song of Moses that she was singing. At the moment, she bore the trait of her ancestor, Abraham, who was the first prophet, mentioned in the Torah portion of Vay-Yeryra, in the book of Genesis

Genesis 20:7 And now, restore the wife of the man; for he [Abraham] is a prophet, and will pray over you, and live: and if you do not restore, know that dying, you shall die, you, and all that are to you.

There were other female prophets in the Tanakh

Judges 4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.

2 Kings 22:14 So Hilkiah the Priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

2 Chronicles 34:22 And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college:) and they spake to her to that effect.

Nehemiah 6:14 My Elohim, think thou upon Tobiah and Sanballat according to these their works, and on the prophetess Noadiah, and the rest of the prophets, that would have put me in fear.

This also showed that one of the prophetess was married.
hwhy was showing us that a prophetess can be a wife to a husband.

In the Brith Khadashah, there was a prophetess during the time of Yeshua's birth, and it is mentioned in the Gospel of Luke

Luke 2:36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher: she was of a great age, and had lived with an husband seven years from her virginity; 37 And she was a widow of about fourscore and four years, which departed not from the temple, but served hwhy with fastings and prayers night and day. 38 And she coming in that instant gave thanks likewise unto hwhy, and spake of him to all them that looked for redemption in Jerusalem. 39 And when they had performed all things according to the Torah of hwhy, they returned into Galilee, to their own city Nazareth.

Anna must have been at least 107 years old in this account, because seven years of her marriage plus the eighty four years of her widowhood was ninety-one years. She had to be at minimum sixteen years old at the time of her marriage.

Back to this week's Torah portion passage, how come Moses wasn't mentioned as Miriam's other brother? Why did 
hwhy leave him out? Was it because Moses was set apart from the family? Yet, all of the sudden, she became a prophetess. Where was Aaron? Why wasn't he also called a prophet? Why didn't he get involved in the "family of prophets"? I don't have answers to these.



Verse twenty two

22 And Moses pulled up Israel from the Sea of Reeds, and they went to the Wilderness of Shur; and they went three days in the wilderness, and they did not find water.

Looking at the word SHUR

The Hebrew word for Shur is "Shoor"- Shin, Vav, Resh (
rws). It is from Strong's Concordance number 7793, and its definition

The same as H7791; Shur, a region of the Desert: - Shur.

from 7791 "shoor" (
rws), and its definition

From H7788; a wall (as going about): - wall.

from 7788 "shoor" (
rws), and its definition

A primitive root; properly to turn, that is, travel about (as a harlot or a merchant): - go, sing. See also H7891.

from 7891 "shoor" (
rws), and its definition

The second form being the original form, used in (1Sa_18:6); a primitive root (rather identical with H7788 through the idea of strolling minstrelsy); to sing: - behold [by mistake for H7789], sing (-er, -ing man, -ing woman).

Shur means "turn" or "travel"

This wilderness would be called "the Wilderness of Travel", because there was no water anywhere for anyone to stop and rest.

This is like us in our spiritual walk with 
hwhy, where we travel and couldn't find any water- symbol of the Ruakh HaKodesh (Holy Spirit), but we have to keep traveling, because we have no point to stop, or we can't stop until we get to that point of finding the living water for our souls.



Verses twenty three through twenty six

23 And they came to Marah, and they were not able to drink the waters from Marah, for they were bitter: Upon thus, her name was called Marah. 24 And the People, they murmured against Moses, to say, What shall we drink? 25 And cried to hwhy; and hwhy showed him a tree, and threw to the waters, and the waters, they became sweet: There, there was for him a Statute and an Ordinance, and there, there were tested, 26 and said, If listening, you will listen to the Voice of hwhy, your Elohim, and you will do the rightness in His Eyes, and you will give ear to His Commandments, and you will keep all His Statutes, All the diseases which I have put on Egypt, I will not put upon you: for I am hwhy, your Healer.

This was the Israelites' first temptation against hwhy and Moses, after crossing through the Wilderness of Shur when they did not find any water, and they are starting to get impatient not being quenched from their thirst.

There are believers who experienced "spritual thirst", and come to this point of "spiritual bitterness". This is were we get tested in our spirits to see if we will subject to bitterness. I admit, it is not easy, but we need to go to 
hwhy to ask Him to help us when we get at this point in our spiritual lives, in our walk with Him, and tell Him we can't do it alone.

Based on the dates so far, up to this point in this passage, three days after the fourth day of the Feast of Unleavened Bread- the eighteenth day of Aviv, adding three days to this point would be the seventh day of the Feast of Unleavened Bread, on the twenty-first day of Aviv.

Looking at the word MARAH

The Hebrew word "Marah"- Mem, Resh, Heh (
hrm). It is from Strong's Concordance number 4785, and its definition

The same as H4751 feminine; bitter; Marah, a place in the Desert: - Marah.

from 4751 "mar" or "marah" (
rm or hrm), and its definition

From H4843; bitter (literally or figuratively); also (as noun) bitterness, or (adverbially) bitterly: -  + angry, bitter (-ly, -ness), chafed, discontented, X great, heavy.

from 4843 "marar" (
rrm), and its definition

A primitive root; properly to trickle (see H4752); but used only as a denominative from H4751; to be (causatively make) bitter (literally or figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.

Marah means "bitter".

It isn't clear where Marah is located at this time, but it is now known it is in the land of Midian, which is today in Eastern Saudi Arabia.

This was the Israelites' first temptation against 
hwhy and Moses.

hwhy did not respond by saying the word "OK the water is fine now", but he directed Moses to a tree. Why a tree? Moses put it in the water and it became sweet. Though it is a futuristic event, I think this verse gives a good basis for what a tree does, which Moses did, and it is noted in the book of Revelation

Revelation 22:2 ...and the leaves of the tree were for the healing of the nations.

Though it is in the future, 
hwhy used the tree, plus the leaves on that tree, to heal the bitterness in the waters and they became sweet.

Indirectly related, Yeshua is called "the Tree of Life. The tree that Moses used is also symbolic of Yeshua taking things bitter and making them sweet. The The Prophet Isaiah brings up these similar matters for Zion as noted in his book

Isaiah 61:3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of hwhy, that he might be glorified.


We are also trees of righteousness in Messiah. Before Messiah, we were trees of bitterness, but when we accepted Messiah, the "Tree of Life", in our lives, He has been making our bitter spirits sweet.

In the book of Revelation, the Apostle John writes to one of the churches that they will be rewarded when they overcome

Revelation 2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the Tree of Life, which is in the midst of the paradise of hwhy.

It is interesting that Moses made a Statute and an Ordinance for the Israelites in Marah- "Bitterness", that Moses said to them if they listen and do His word that the plagues will not come upon them. Why did 
hwhy make a harsh Statute like that to them? They just came out of heavy slavery, and now He was saying to them "Behave or you will be like Egypt" Was hwhy saying this to them to "nip it in bud" before it gets worse? I don't have an answer to that at this time.

The water is symbolized by the Ruakh HaKodesh (the Holy Spirit) where the Isrealites were spiritually refreshed. Spiritually, our Heavenly Father allows us to experience this, by not being restored with the Ruakh HaKodesh, in order to test us to see if we get "bitter" against Him. We can pray to Him to restore us with the Ruakh HaKodesh, but sometimes our own spirits can be "bitter". In His timing, He will choose to restore it, by "sweetening" our spirits with Yeshua, "the Tree of Life". I have been experiencing this bitterness myself recently as I am still today.

Also, we in Messiah are given Ordinances by the Messiah through the Ruakh HaKodesh (the Holy Spirit) to test us and correct us when we become bitter at times? Yes, He does, and it comes from His written word, as well as His Impressed Word which He speaks in our hearts.



Verse twenty seven

27 And they came to Elim, and there were twelve eye-wells of water, and seventy palm trees: And they camped there by the waters.

Looking at the word ELIM

The Hebrew word for Elim is "Eyleem"- Aleph, Lamed, Yod, Mem Sophit (
myla). It is from Strong's Concordance number 362, and its definition

Plural of H352; palm trees; Elim, a place in the Desert: - Elim.

from 352 "Ay-yeel" (
lya), and its definition

From the same as H193; properly strength; hence anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree: - mighty (man), lintel, oak, post, ram, tree.

from 193 "ool" (
lwa), and its definition

From an unused root meaning to twist, that is, (by implication) be strong; the body (as being rolled together) also powerful: - mighty, strength.

Elim means "palm trees".

These are images from sources showing the location of Elim in Estern Saudi Arabia

Elim


Going through the progression to the location of the Oasis of Elim with these satelite images

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim



These are close up views of Elim

Elim 1

Elim 2

Elim


These are images taken from 360 degree views of Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim

Elim


The seventy palm trees symbolized the seventy men that went down to Egypt, starting with Jacob, and the twelve wells of water symbolized the twelve tribes of Israel.

We in Messiah also experience this, when our Heavenly Father renews our strength via the Ruakh HaKodesh (the Holy Spirit). the Prophet Isaiah explains this well in his book

Isaiah 40:28 Hast thou not known? hast thou not heard, that the everlasting Elohim, hwhy, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of His understanding. 29 He giveth power to the faint; and to them that have no might He increaseth strength. 30 Even the youths shall faint and be weary, and the young men shall utterly fall: 31 But they that wait upon hwhy shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.







CHAPTER 16

Exodus 16:1-36

Exo 16:1 And they pulled up from Elim, and all the Congregation of the Sons of Israel, they came to the Wilderness of Sin, which is between Elim and between Sinai, in the fifteenth day of the second month of their going out from the land of Egypt. 2 And all the Congregation of the Sons of Israel, they murmured upon Moses and upon Aaron in the wilderness: 3 And the Sons of Israel, they said to them, Who would give us death on the hand of 
hwhy in the land of Egypt, in our dwelling by the flesh pots, in our eating bread to the satisfaction; for you have brought us to this wilderness, to kill ta-all this Assembly on the famine.

4 And 
hwhy said to Moses, Behold, I am with raining bread from the heavens for you; and the People shall go out, and they shall gather a matter of a day in his day, by that, I may test him that shall walk in My Torah, if not. 5 And shall be, in the sixth day, and they shall prepare ta what they shall bring in; and shall be double over what they glean day by day.

6 And Moses and Aaron said to all the Sons of Israel, At evening, and you shall know that 
hwhy has brought you out from the land of Egypt: 7 And morning, and you shall see ta-the Glory of hwhy; in His hearing ta-your murmurings against hwhy: And we, what is that you are murmur against us?

8 And Moses said, In
hwhy giving to you in the evening flesh to eat, and bread in the morning to satisfaction; in hwhy hearing ta-your murmurings which you are with murmur against him: and what are we? Your murmurings are not against us, but against hwhy.

9 And Moses spoke to Aaron, Say to all the Congregation of the Sons of Israel, Come near to the Face of
hwhy: for has heard ta your murmurings. 10 And was, as Aaron speaking to all the Congregation of the Sons of Israel, and they faced to the wilderness, and, behold, the Glory of hwhy appeared in the Cloud.

11 And 
hwhy spoke to Moses, to say, 12 I have heard ta-the murmurings of the Sons of Israel: speak to them, to say, Between the mixings you shall eat flesh, and in the morning you shall be satisfied of bread; and you shall know that I am hwhy, your Elohim.

13 And was, in the evening, and the quail, she came up, and she covered 
ta-the Camp: and in the morning, the dew she became, laying around the Camp. 14 And the dew that lay, she had went up, and behold, upon the face of the wilderness was small from shredding, small as frost on the earth. 15 And the Sons of Israel, they saw, and they said each to his brother, What is he?: for they did not know what he was. And Moses said to them, He is the bread which hwhy has given to you for food. 16 This is the Word which hwhy commanded, They will gather from him each, by the mouth of his eating, an omer for a head from the number of your souls; You will take each to whom is in his tent.

17 And the Sons of Israel, they did so, and they gathered, the one with more, the one with little. 18 And when the measured on an omer, and the one with much, did not go over, and the one with little had no lack; they gathered each by the mouth of his eating.

19 And Moses said to them, Each shall not leave of him until morning. 20 And they did not listen to Moses; and the men, they left from him until morning, and bred maggots, and stank: And Moses was angry against them.

21 And they gathered him in the morning; in the morning, each according to the mouth of his eating: And the heat of the sun, and were melted.

22 And was, in the sixth day, they gathered double bread, two of the omers for one: and all the Rulers of the Congregation, they came, and they told to Moses. 23 And said to them, He is what
hwhy hath said, Tomorrow is a Rest of the holy Shabbath to hwhy: Bake ta what you will bake, and boil ta what you will boil; and ta all that remain over, lay up for yourselves to be kept until the morning. 24 And they laid him up until the morning as which Moses commanded: And did not stink, and was no breeding in him. 25 And Moses said, Eat him today; for today is a Shabbath to hwhy: Today you will not find it in the field. 26 Six days you shall gather him; and in the seventh day, is the Shabbath, shall not be found in him.

27 And was, they went out from the People in the seventh day to glean, and they did not find. 28 And 
hwhy said to Moses, Until how long do you refuse to keep My Commandments and My Torahs? 29 See, for hwhy has given to you the Shabbath. Upon thus, He is giving you in the sixth day the bread of two days; Abide each in his place, each do not go out from his place in the seventh day. 30 And the People, they rested in the seventh day.

31 And the House of Israel called 
ta-his name, manna: and he was like the seed of white coriander; and his taste was like wafers in honey.

32 And Moses said, This is the Word which 
hwhy commanded, Fill the omer from him to be kept for your generations; by that, they may see ta-the bread which I have fed you in the wilderness, in My bringing you out from the land of Egypt. 33 And Moses said to Aaron, Take one pot, and put there the fullness of the omer of man, and deposit him to the face of hwhy to be kept for your generations. 34 As which hwhy commanded to Moses, and Aaron deposited to the face of the Testimony, to be kept. 35 And the Sons of Israel, they ate ta-the man forty years until in their coming to the land inhabited; They ate ta-the man until their coming to the borders of the land of Canaan. 36 And the omer, he is the tenth of the ephah.


(NOTE: Not all verses will have comments)


Verse one

1 And they pulled up from Elim, and all the Congregation of the Sons of Israel, they came to the Wilderness of Sin, which is between Elim and between Sinai, in the fifteenth day of the second month of their going out from the land of Egypt.

This is the most concrete time line of their journey in their journey after crossing the Sea of Reeds so far, which is the fifteenth day of the second month of Iyar. In other words, it has been "thirty days" since their departure from Ramesses in Egypt.

Looking at the word SIN

The Hebrew word for Sin is "Seen"- Samek, Yod, Nun Sophit (
Nyo). It is from Strong's concordance number 5512, and its definition

Of uncertain derivation; Sin, the name of an Egyptian town and (probably) desert adjoining: - Sin.

It shows no definition. Researching further, there is a definition from the 1857 edition of "Gesenius' Hebrew-Chaldee Lexicon of the Old Testament", edited by Samuel Prideaux Tregelles. This is what it says:

Sin Definition

To me this makes sense, that Sin means "clay", because it was the next stage Israel's journey with 
hwhy, where hwhy want's to "mold" and "shape" their "clay" to be what He wants them to be. The prophet Isaiah reinforces this premise as he wrote this in his book

Isaiah 64:8 But now, hwhy, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand.

What 
hwhy did to the Israelites is the same way He does to us as His children in Messiah. It is based by the apostle Paul in his letter to the assembly in Rome

Romans 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against hwhy? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

This is the similar matter that the hwhy did to the Israelites, he does to us in our lives today. Our Heavenly Father wants to "mold" and "shape" us through His Word and our relationship with Him, with His Son, Yeshua, the Messiah, via the Ruakh HaKodesh (the Holy Spirit) to be like Him.

There is another Gesenius translation. In this 1866 edition, edited by Edward Robinson (not the actor, Edward G. Robinson), this translation is slightly different

Sin Definition

This would mean the Israelites' murmuring brought them to a "mire", meaning, that their murmuring was their mire.

Indirectly related, the apostle Peter relates us in Messiah who return to their old fleshly ways in his letter

2 Peter 2:17 These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Yeshua the Messiah, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.


What the apostle Peter reveals to us is that the Israelites were going through "the Mire of Murmuring". This is also applied to us in our spiritual walk in Messiah, that we could experience this by spiritually walking in the mire of the issues of the world, or personal issues, or whatever. Sometimes we all murmur about them. We need to stay focused on the Heavenly Father and the Kingdom, as the apostle Paul noted in his letter to the assembly in Colossia

Colossians 3:2 Set your affection on things above, not on things on the earth.



Verses two and three

2 And all the Congregation of the Sons of Israel, they murmured upon Moses and upon Aaron in the wilderness: 3 And the Sons of Israel, they said to them, Who would give us death on the hand of hwhy in the land of Egypt, in our dwelling by the flesh pots, in our eating bread to the satisfaction; for you have brought us to this wilderness, to kill ta-all this Assembly on the famine.

Oh, the good ol' days, and yet they have forgotten that they were suffering under the enslavement of Pharaoh for over four decades. This has happened to many people in life, including some of us in Messiah, and I am one of them, when they leave a location, because of bad relationships and/or the environment, so they move to another location to start their new life. But they reminisce good things in their previous residences, and wished they had never left. People tend to filter out the bad and remember "the good points" in their lives, and then they want to go back, while forgetting the real reason why they left. This is the same case for the People of Israel, as they reminisce the "good food" they had while in Egypt. What they did back then, is nothing new.



Verses four through eight

4 And hwhy said to Moses, Behold, I am with raining bread from the heavens for you; and the People shall go out, and they shall gather a matter of a day in his day, by that, I may test him that shall walk in My Torah, if not. 5 And shall be, in the sixth day, and they shall prepare ta what they shall bring in; and shall be double over what they glean day by day. 6 And Moses and Aaron said to all the Sons of Israel, At evening, and you shall know that hwhy has brought you out from the land of Egypt: 7 And morning, and you shall see ta-the Glory of hwhy; in His hearing ta-your murmurings against hwhy: And we, what is that you are murmur against us? 8 And Moses said, In hwhy giving to you in the evening flesh to eat, and bread in the morning to satisfaction; in hwhy hearing ta-your murmurings which you are with murmur against him: and what are we? Your murmurings are not against us, but against hwhy.

This is the first time the Israelites were commanded indirectly to follow the seven day week cycle through the means of the manna, or literally "man", with the sixth day as an act of doubling the gathering, so that they don't gather on the Shabbath day.

In verse six, Moses and Aaron were saying in many words, "We know you missed certain things that you can't get out here, but 
hwhy will give you what you wish, so that you know that He is hwhy and He delivered you out of slavery, if you haven't forgotten". They were reminded the precursor of the First Word (Commandment).

Notice Moses and Aaron asked the question in verse seven

7 ...and we, what is that you are murmuring against us?

Then replies to them that they will get their flesh, and then comes back to the question and answers it

8 ...and what are we? Your murmurings are not against us, but against hwhy.

The following definition will reveal what their murmurings do against 
hwhy.

Looking at the word MURMUR

The Hebrew word for murmur is "t'loonah"- Tav, Lamed, Nun, Heh (
hnlt). It is from Strong's Concordance number 8519, and its definition

From H3885 in the sense of obstinacy; a grumbling: - murmuring.

from 3885 "loon" or "leen" (
Nwl or Nyl), and its definition

A primitive root; to stop (usually over night); by implication to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain): - abide (all night), continue, dwell, endure, grudge, be left, lie all night, (cause to) lodge (all night, in, -ing, this night), (make to) murmur, remain, tarry (all night, that night).

T'loonah means "murmur". This is where we get our modern English word "lean".

What this word reveals to us is when the Israelites "murmured", their journey with 
hwhy came to a "stop", as the root word defines. It is like us in Yeshua, in our spiritual journey with our Heavenly Father, that when we start murmuring in our hearts, our spiritual walk with Him comes to a halt until we repent of our murmurings. The apostle Paul warned the assembly in Corinth not to murmur as he noted in his letter

1 Corinthians 10:10 Neither murmur ye, as some of them also murmured, and were destroyed of the Destroyer.

Yeshua told the Jews not to murmur on His account, because Yeshua called Himself the Bread of Life as noted in the Gospel of John

John 6:41 The Jews then murmured at Him, because He said, I am the Bread which came down from the heavens. 42 And they said, Is not this Yeshua, the son of Joseph, whose father and mother we know? How is it then that He saith, I came down from the heavens? 43 Yeshua therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day.

and the vast disciples were offended of His saying, before the majority of the people left Him, as noted in the Gospel of John

John 6:60 Many therefore of His disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When Yeshua knew in Himself that His disciples murmured at it, He said unto them, Doth this offend you?



Verses nine and ten

9 And Moses spoke to Aaron, Say to all the Congregation of the Sons of Israel, Come near to the Face of hwhy: for has heard ta your murmurings. 10 And was, as Aaron speaking to all the Congregation of the Sons of Israel, and they faced to the wilderness, and, behold, the Glory of hwhy appeared in the Cloud.

How come 
hwhy waited until this point for Aaron to be brought to the scene to be told to say and to speak to the Congregation that hwhy came over in the Pillar of the Cloud to them? My guess is that hwhy needed the testamony of two witnesses to state His Commandment to them regarding the quails.

It is interesting to note that the Israelites were facing the wilderness when 
hwhy's glory appeared in the Cloud, showing that He is there in the wilderness.



Verses eleven and twelve

11 And hwhy spoke to Moses, to say, 12 I have heard ta-the murmurings of the Sons of Israel: speak to them, to say, Between the mixings you shall eat flesh, and in the morning you shall be satisfied of bread; and you shall know that I am hwhy, your Elohim.

In verse twelve it says in the Hebrew "beyn ha-arba-eem" (
Mybreh Nyb), commonly translated in the King James Version as "in the evening". The word "arbaim" is plural, and it also interpreted as "mixings", and in this context the phrase is interpreted "between the mixings"- between the mixing of light to dark after sunset, and the mixing of dark to light before sunrise. Afterwards, it says "and in the morning". This means the quail is to be eaten only at night time. This word phrase is the same phrase that was explained for the lamb, or kid, that the Israelites ate in the Exodus Passover night in Egypt. It is noted in last week's Torah portion of Bo, in the book of Exodus

Exodus 12:6 And shall be for you to keep until the fourteenth day of this month: and all of the Assembly of the Congregation of Israel shall kill between the mixings.




Verses thirteen through sixteen

13 And was, in the evening, and the quail, she came up, and she covered ta-the Camp: and in the morning, the dew she became, laying around the Camp. 14 And the dew that lay, she had went up, and behold, upon the face of the wilderness was small from shredding, small as frost on the earth. 15 And the Sons of Israel, they saw, and they said each to his brother, What is he?: for they did not know what he was. And Moses said to them, He is the bread which hwhy has given to you for food. 16 This is the Word which hwhy commanded, They will gather from him each, by the mouth of his eating, an omer for a head from the number of your souls; You will take each to whom is in his tent.

In verse fifteen, it says these following phrases:

What is he?

for they did not know what he was.

He is the bread

This connects with this passage and it compares to what Yeshua said to for them to pray, what should be called the "Avinu" (Our Father) in the Gospel of Matthew


Matthew 6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him. 9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be Thy Name. 10 Thy kingdom come. Thy will be done as it is in the heavens, so is on the earth. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For Thine is the kingdom, and the power, and the glory, for ever. Amen.

And Yeshua revealing Himself to the Jews that He is "the Living Bread" in the Gospel of John

John 6:32 Then Yeshua said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven. 33 For the bread of hwhy is He which cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this Bread. 35 And Yeshua said unto them, I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst. 36 But I said unto you, That ye also have seen Me, and believe not. 37 All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out. 38 For I came down from the heavens, not to do Mine own will, but the will of Him that sent Me. 39 And this is the Father's will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise Him up at the last day. 41 The Jews then murmured at Him, because He said, I am the Bread which came down from the heavens. 42 And they said, Is not this Yeshua, the son of Joseph, whose father and mother we know? how is it then that He saith, I came down from heaven? 43 Yeshua therefore answered and said unto them, Murmur not among yourselves. 44 No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day. 45 It is written in the prophets, And they shall be all taught of hwhy. Every man therefore that hath heard, and hath learned of the Father, cometh unto Me. 46 Not that any man hath seen the Father, save he which is of hwhy, he hath seen the Father. 47 Verily, verily, I say unto you, He that believeth on Me hath everlasting life. 48 I am that Bread of Life. 49 Your fathers did eat manna in the wilderness, and are dead. 50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51 I am the Living Bread which came down from heaven: if any man eat of this Bread, he shall live for ever: and the Bread that I will give is My Flesh, which I will give for the life of the world. 52 The Jews therefore strove among themselves, saying, How can this man give us His Flesh to eat? 53 Then Yeshua said unto them, Verily, verily, I say unto you, Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you. 54 Whoso eateth My Flesh, and drinketh My Blood, hath eternal life; and I will raise him up at the last day. 55 For My Flesh is Meat indeed, and My Blood is Drink indeed. 56 He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in him. 57 As the living Father hath sent Me, and I live by the Father: so He that eateth Me, even he shall live by Me. 58 This is that bread which came down from the heavens: not as your fathers did eat manna, and are dead: he that eateth of this Bread shall live for ever. 59 These things said He in the synagogue, as He taught in Capernaum. 60 Many therefore of His disciples, when they had heard this, said, This is an hard saying; who can hear it? 61 When Yeshua knew in Himself that His disciples murmured at it, He said unto them, Doth this offend you? 62 What and if ye shall see the Son of Man ascend up where He was before? 63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Yeshua knew from the beginning who they were that believed not, and who should betray Him. 65 And he said, Therefore said I unto you, that no man can come unto Me, except it were given unto Him of My Father. 66 From that time many of His disciples went back, and walked no more with Him. 67 Then said Yeshua unto the twelve, Will ye also go away? 68 Then Simon Peter answered Him, Lord, to whom shall we go? Thou hast the Words of eternal life. 69 And we believe and are sure that Thou art that Messiah, the Son of the Living Elohim. 70 Yeshua answered them, Have not I chosen you twelve, and one of you is a devil? 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray Him, being one of the twelve.



Verses seventeen and eighteen

17 And the Sons of Israel, they did so, and they gathered, the one with more, the one with little. 18 And when the measured on an omer, and the one with much, did not go over, and the one with little had no lack; they gathered each by the mouth of his eating.

Looking at the word OMER


The Hebrew word "omer"- Ayin, Mem, Resh (rme) is from Strong's Concordance number 6016, and its definition

From H6014; properly a heap, that is, a sheaf; also an omer, as a dry measure: - omer, sheaf.

from 6014 "amar" (
rme), and its definition

A primitive root; properly apparently to heap; figuratively to chastise (as if piling blows); specifically (as denominative from H6016) to gather grain: - bind sheaves, make merchandise of.

In this case, omer means "a dry measure".

In verse thirty six, an omer is one tenth of an ephah. Based on Wikipedia, the whole ephah is 36.4 litres. One tenth of that is 3.64 litres. From the Metric Conversions website, that is equal to 6.6108 dry pints, which is under 7/8 gallon. Now multiply that between 1.8 million and 3 million people, the potential amount that came out of Egypt. 7/8 in decimal value is .875. Their totals come between 1,575,000 and 2,625,000 gallons per day of man... Oh man! That's a lot of bread.




Verses nineteen and twenty

19 And Moses said to them, Each shall not leave of him until morning. 20 And they did not listen to Moses; and the men, they left from him until morning, and bred maggots, and stank: And Moses was angry against them.

Pardon my French, but do they understand English.... uh, Hebrew? I also think they forgot to check the "Best If By" date.



Verse twenty-one

21 And they gathered him in the morning; in the morning, each according to the mouth of his eating: And the heat of the sun, and were melted.

The reason Moses said this is that the manna came down in the morning that it was to last until the end of the night. He told them to do this, because it wouldn't conflict with the quails coming down to them at night.



Verses twenty two through twenty six

22 And was, in the sixth day, they gathered double bread, two of the omers for one: and all the Rulers of the Congregation, they came, and they told to Moses. 23 And said to them, He is what hwhy hath said, Tomorrow is a Rest of the holy Shabbath to hwhy: Bake ta what you will bake, and boil ta what you will boil; and ta all that remain over, lay up for yourselves to be kept until the morning. 24 And they laid him up until the morning as which Moses commanded: And did not stink, and was no breeding in him. 25 And Moses said, Eat him today; for today is a Shabbath to hwhy: Today you will not find it in the field. 26 Six days you shall gather him; and in the seventh day, is the Shabbath, shall not be found in him.

Looking at verse twenty three again

23 And said to them, He is what hwhy hath said, Tomorrow is a rest of the holy Shabbath to hwhyta what you will bake, bake, and ta what you will boil, boil; and ta all that remain over, lay up for yourselves to be kept until the morning.

It clearly shows that the Israelites were commanded to cook the manna on the sixth day prior to the Shabbath, and not on the Shabbath. If anyone has a question about cooking on Shabbath, this would be an example of an answer.


Looking at the word REST

The Hebrew word for rest is "shabbathohn"- Shin, Bet, Tav, Vav, Nun Sophit (
Nwtbs). It is from Strong's Concordance number 7677, and its definition

From H7676; a sabbatism or special holiday: - rest, sabbath.

from 7676 "shabbath" (
tbs), and its definition

Intensive from H7673; intermission, that is, (specifically) the Sabbath: -  (+ every) sabbath.

from 7673 "shabbath" (
tbs), and its definition

A primitive root; to repose, that is, desist from exertion; used in many implied relations (causatively, figuratively or specifically): - (cause to, let, make to) cease, celebrate, cause (make) to fail, keep (sabbath), suffer to be lacking, leave, put away (down), (make to) rest, rid, still, take away.

Shabbathon means "rest" or "special rest".

This is the same Hebrew word used in some of 
hwhy's High Holy Days. It is used eleven times. Nine of the eleven are used in the regular Shabbath and the High Holy Days, and the other two are applied to the Seventh Year of Rest for the land.



Verses twenty seven through thirty

27 And was, they went out from the People in the seventh day to glean, and they did not find. 28 And hwhy said to Moses, Until how long do you refuse to keep My Commandments and My Torahs? 29 See, for hwhy has given to you the Shabbath. Upon thus, He is giving you in the sixth day the bread of two days; Abide each in his place, each do not go out from his place in the seventh day. 30 And the People, they rested in the seventh day.

I think some had short term memories. It was only spoken about twenty four hours ago. Maybe some of them were not present at the hearing of Moses to get double... yeah right. The point is, that they should have known better than to go out on the Shabbath day for anything. They had knowledge of the creation where 
hwhy rested on the Shabbath day.

Notice what Moses said in verse twenty nine

29 See, for hwhy has given to you the Shabbath,...

In other words, the Shabbath is a "gift" that 
hwhy gave to the Israelites. Looking back in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:2 And on the seventh day, Elohim finished His work that was made, and rested on the seventh day from all His work that was made. 3 And Elohim blessed ta-the seventh day and sanctified him, for on him rested from all His work which Elohim created for the making.

hwhy started the Shabbath and set the example by resting on it Himself. Then He gave it to the Israelites roughly 2500 years after the first Shabbath rest. Yeshua defended the gift of the Shabbath, as noted in the Gospel of Mark

Mark 2:27 And he [Yeshua] said unto them, The Shabbath was made for man, and not man for the Shabbath: 28 Therefore the Son of Man is Lord also of the Shabbath.

In other words, The Shabbath was a "gift" for man and not man as a gift for the Shabbath, because man is born of sin. Man cannot make Kingdom gifts. Only 
hwhy Yeshua can.

Indirectly related to the gift, this is compared to the gift of grace for those to receive Yeshua in their hearts as the apostle Paul noted in his letter to the assembly in Ephesus

Ephesians 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of hwhy: 9 Not of works, lest any man should boast.

Again, Paul is stating that the gift comes from 
hwhy, and not from man.



Verse thirty-one

31 And the House of Israel called ta-his name, manna: and he was like the seed of white coriander; and his taste was like wafers in honey.

King David compared the honey to the word of hwhy in the book of the Psalms

Psalms 119:103 How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!

Based on David's words, the Word is the living manna and it is sweeter than honey.


As I commented earlier in this chapter, Yeshua is the manna made flesh. Yeshua the Word, sweeter than honey, and He could be compared to the coriander, based in this account in the Gospel of Matthew

Matthew 17:1 And after six days Yeshua taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light [like white coriander].

This was the Israelites main staple throughout their forty year journey in the wilderness until the forty-first year after they crossed over the Jordan River when hwhy stopped providng the manna, as noted in the book of Joshua

Joshua 5:10 And the sons of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. 11 And they did eat of the old grain of the land on the morrow after the passover, unleavened cakes, and parched grain in the selfsame day. 12 And the manna ceased on the morrow after they had eaten of the old grain of the land; neither had the sons of Israel manna any more; but they did eat of the fruit of the land of Canaan that year.

The manna ceased during or after the Feast of Unleavened Bread.

Looking at the word MANNA

This Hebrew word for manna is "mahn"- Mem, Nun Sophit (Nm). It is from Strong's Concordance number 4478, and its definition

From H4100; literally a whatness (so to speak), that is, manna (so called from the question about it): - manna.

from 4100 "mah" (
hm), and its definition

A primitive particle; properly interrogitive what? (including how?, why? and when?); but also exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational sneses: - how (long, oft, [-soever]), [no-] thing, what (end, good, purpose, thing), whereby (-fore, -in, -to, -with), (for) why.


Manna means "what", but it can also be "who".

The manna is from the Hebrew phoenetic word "mahn", for our modern English word "man". This is "the Man", who is Yeshua, and He revealed Himself as "the Manna" whom the People ate. It's noted in the Gospel of John

John 6:31 Our fathers did eat manna in the desert; as it is written, He gave them bread from the heavens to eat. 32 Then Yeshua said unto them, Verily, verily, I say unto you, Moses gave you not that bread from the heavens; but My Father giveth you the True Bread from the heavens. 33 For the Bread of hwhy is He which cometh down from the heavens, and giveth life unto the world. 34 Then said they unto Him, Lord, evermore give us this Bread. 35 And Yeshua said unto them, I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst. 36 But I said unto you, That ye also have seen Me, and believe not. 37 All that the Father giveth Me shall come to Me; and him that cometh to Me I will in no wise cast out. 38 For I came down from the heavens, not to do Mine own will, but the Will of Him that sent Me. 39 And this is the Father's Will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up again at the last day. 40 And this is the Will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I will raise him up at the last day.


The question comes to me is "Why the Hebrew letter Nun?". The Nun in the ancient picture language is the representation of a "fish". So the question is "who is that 'fish' in the 'what'", or, who was the 'man' (
Nm)?" The Hebrew word means "what", but it can also be "who", and that who is Yeshua, the "Living Man", as I mentioned earlier

Bill Cloud of Shoreshim Ministries realized that the Israelites should have trusted 
hwhy to be "the Provider" for their needs while they were in the wilderness. Bill Cloud compared this to Yeshua speaking this account, noted in the Gospel of Matthew

Matthew 6:25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if hwhy so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall He not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your Heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the Kingdom of hwhy, and His righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

This was a good advice the Israelites should have taken.




Verses thirty two through thirty five

32 And Moses said, This is the Word which hwhy commanded, Fill the omer from him to be kept for your generations; by that, they may see ta-the bread which I have fed you in the wilderness, in My bringing you out from the land of Egypt. 33 And Moses said to Aaron, Take one pot, and put there the fullness of the omer of man, and deposit him to the face of hwhy to be kept for your generations. 34 As which hwhy commanded to Moses, and Aaron deposited to the face of the Testimony, to be kept. 35 And the Sons of Israel, they ate ta-the man forty years until in their coming to the land inhabited; They ate ta-the man until their coming to the borders of the land of Canaan.

As far as I know, it is still around today. I would like to know where it is today and would like to see it.

In verse thirty four, the Ark of the Testimony was the first item mentioned by 
hwhy of the tent of meeting and later for the Temple. I thought the Tabernacle wasn't built until the time of the latter part of their stay in Mount Sinai. Why was the Testimony noted here? I don't have an answer to that at this time.



Verse thirty six

36 And the omer, he is the tenth of the ephah.


He is the tenth, or "tithe" of the ephah. Yeshua is our tithe to 
hwhy, because Yeshua "tithed" Himself to hwhy to be the living sacrifice for our behalf.

The omer is applied during the Counting of the Omer during the Spring Feast of First Fruits, noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:9 And hwhy spoke to Moses, to say, 10 Speak to the Sons of Israel, and you shall say to them, When you come to the land which I am giving to you, and you have reaped ta-her harvest, and you shall bring an ta-omer-sheaf of the beginning of your harvest to the Priest: 11 And wave ta-the omer-sheaf to the Face of hwhy for your acceptance: From the morrow of the Shabbath the Priest shall wave him.

 Yeshua became "the Omer", and He presented Himself to His Heavenly Father in the Kingdom of Heaven


Indirectly related, we present our bodies daily to our Heavenly Father to be tithes through Yeshua, as a living sacrifice to 
hwhy, holy and acceptable, as the apostle Paul wrote in his letter to the assembly in Rome

Romans 12:1 I beseech you therefore, brethren, by the mercies of hwhy, that ye present your bodies a living sacrifice, holy, acceptable unto hwhy, which is your reasonable service.







CHAPTER 17

Exodus 17:1-16

Exo 17:1 And all the Congregation of the Sons of Israel pulled up from the Wilderness of Sin, of their journeys, by the Mouth of 
hwhy, and they camped in Rephidim: and was no water for the People to drink. 2 And the People contended with Moses, and they said, Give us water, and we may drink. And Moses said to them, Why are you contending with me? Why are you tempting ta-hwhy? 3 And the People thirsted there for the water; and the People murmured against Moses, and said, To why is this that you have brought us out from Egypt to kill me, and ta-my sons, and ta-my livestock on the thirst? 4 And Moses cried to hwhy, to say, What shall I do to this People? A little yet, and they will stone me. 5 And hwhy said to Moses, Go over to the face of the People, and take with you the Elders of Israel; And your staff which you struck ta-the river on him, take in your hand, and you go. 6 Behold, I will stand to your face there upon the rock in Horeb; and you shall strike on the rock, and water shall come out from him, and the people may drink. And Moses did so to the eyes of the Elders of Israel. 7 And called the name of the place Massah, and Meribah upon the contention of the Sons of Israel, and upon their tempting ta-hwhy, saying, Is hwhy in our midst, if not?

8 And Amalek came, and fought with Israel in Rephidim. 9 And Moses said to Joshua, Choose for us men, and go fight against Amalek: Tomorrow I will stand upon the head of the hill, and the staff of the Elohim will be in my hand. 10 And Joshua did as which Moses said to him to fight against Amalek: and Moses, Aaron, and Hur, they ascended to the head of the hill. 11 And was, as which Moses raised his hand, and Israel prevailed: and as when shall rest his hand, and Amalek prevailed. 12 And the hands of Moses were heavy; and they took a stone, and they put under him, and sat upon her; And Aaron and Hur, they held up his hands from this one, and from this one; And his hands, they were steady until the going of the sun. 13 And Joshua overthrew
ta-Amalek and ta-his people by the mouth of the sword.

14 And 
hwhy said to Moses, Write this of a Memorial in a scroll, and rehearse (set) in the ears of Joshua: for blotting, I will blot out ta-the remembrance of Amalek from under the heavens. 15 And Moses built an altar, and called his name hwhy Nissi: 16 And said, For the hand is upon the throne of Yah; To hwhy shall be war on Amalek from generation to generation.


(NOTE: Not all verses will have comments)


Verse one

1 And all the Congregation of the Sons of Israel pulled up from the Wilderness of Sin, of their journeys, by the Mouth of hwhy, and they camped in Rephidim:...

Looking at the word REPHIDIM

The Hebrew word for Rephidim is "R'pheedeem"- Resh, Pey, Yod, Dalet, Yod, Mem Sophit (
Mydypr). It is from Strong's Concordance number 7508, and its defintion

Plural of the masculine of the same as H7507; ballusters; Rephidim, a place in the Desert: - Rephidim.

from 7507 "r'pheedah" (
hdypr), and its definition

From H7502; a railing (as spread along): - bottom.

from 7502 "raphad" (
dpr), and its definition

A primitive root; to spread (a bed); by implication to refresh: - comfort, make [a bed], spread.

Rephidim means "refreshed"

In other words, 
hwhy brought Israel to a place to be "refreshed". It is like us in Yeshua where our Heavenly Father will bring us to a place to be "spiritually refreshed" via the Ruakh HaKodesh (the Holy Spirit).



Verses two and three

2 And the People contended with Moses, and they said, Give us water, and we may drink. And Moses said to them, Why are you contending with me? Why are you tempting ta-hwhy? 3 And the People thirsted there for the water; and the People murmured against Moses, and said, To why is this that you have brought us out from Egypt to kill me, and ta-my sons, and ta-my livestock on the thirst?

hwhy tested them to go without thirst. They haven't learned their lesson yet to trust hwhy.

Indirectly related, there was contention between the men of King Abimelech and Isaac and his men. It is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 26:19 And the servants of Isaac, they dug in the valley, and they found there a bore-well of living water. 20 And the shepherds of Gerar, they contended (strove, quarreled) with the shepherds of Isaac, to say, The water is for us: and he called the name of the bore-well Esek; for they contended (quarreled, strove) with him.

It is also possible that the people who said in verse two

2 ...Give us water, and we may drink.

could be those of the descendants of Rachel, Jacob's wife. She said in Genesis

Genesis 30:1 And Rachel, she saw that she was not birthing to Jacob, and Rachel, she was jealous on her sister; and she said to Jacob, Give to me sons, and if not, I shall die.

It is possible that it was this group that spoke to Moses.

This is the second time that the Israelites murmured against Moses and 
hwhy. As I revealed earlier, this Hebrew word for murmur is "leen"- Lamed, Yod, Nun Sophit (Nyl). It is from Strong's Concordance number 3885. As I commented earlier on this, the definition implied is that the Israelites caused their journey in their walk with hwhy to "stop", and related this to our own spiritual walk in Yeshua that it could happen to us at times in our spiritual walk if we spiritualy murmur against hwhy. We can state our matters to Him and roll our burdens onto Him, for the apostle Peter said in his letter

1 Peter 5:7 Casting all your cares upon Him; for He careth for you.

also the spostle Paul wrote in his letter to the assembly in Philippia

Phillipians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto hwhy. 7 And the peace of hwhy, which passeth all understanding, shall keep your hearts and minds through Messiah Yeshua. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.

 Tell Him that you trust Him. By the way, this Hebrew word is where we get our modern English word, "lean", as in leaning on something to rest.



Verse four

4 And Moses cried to 
hwhy, to say, What shall I do to this People? A little yet, and they will stone me.

Moses revealed that he was afraid for his life
. This is the second time he feared this. The first time was when he had to flee for his life when Pharaoh heard that Moses killed an Egyptian. It is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 2:13 And went out the second day, and behold, two men, Hebrews, were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you a man, a prince, and a judge over us? Are you saying to kill me, as which you killed ta-the Egyptian? And Moses feared, and said, Surely the word is known. 15 And Pharaoh heard ta-this word, and searched to kill ta-Moses. And Moses fled from the face of Pharaoh, and dwelt in the land of Midian:...

I wondes if Moses had a flashback of this account when he said this to 
hwhy.



Verses five and six

5 And hwhy said to Moses, Go over to the face of the People, and take with you the Elders of Israel; And your staff which you struck ta-the river on him, take in your hand, and you go. 6 Behold, I will stand to your face there upon the rock in Horeb; and you shall strike on the rock, and water shall come out from him, and the people may drink. And Moses did so to the eyes of the Elders of Israel.

hwhy gave Moses the idea to delegate the Elders to be Moses' "body guards". Though the Elders did not know that, but they were Moses' protection while hwhy used Moses to act on His Commandment, because Moses feared that he would be stoned. Thus, hwhy's provided the solution to this issue for the time being.

Think of what we have today in Messiah, by hwhy providing for us two guardian angels each, a.k.a. our own "spiritual body guards" for our spiritual protection.

In verse six, 
hwhy says that He will stand before him at the rock. That means hwhy was next to Moses and present with him when he was to strike the rock. Why didn't hwhy just let Moses do it? He commanded him to do it. Why did hwhy have to be with him as if he was physically present? Anyhow, hwhy was being present with Moses as his extra protection, as well as his spiritual protection, in case the Elders could not uphold the protection of Moses against the Israelites if they puruse against him.



Verse seven

7 And called the name of the place Massah, and Meribah upon the contention of the Sons of Israel, and upon their tempting ta-hwhy, saying, Is hwhy in our midst, if not?

Looking at the words:

MASSAH

The Hebrew word for Massah is "Mas-sah"- Mem, Samek, Heh (
hom) is from Strong's Concordance number 4532, and its definition

The same as H4531; Massah, a place in the Desert: - Massah.

from 4531 "massah" (
hom), and its definition

From H5254; a testing, of men (judicial) or of God (querulous): - temptation, trial.

from 5254 "Nassah" (
hon), and its definition

A primitive root; to test; by implication to attempt: - adventure, assay, prove, tempt, try.

Massah means "testing".
hwhy was testing them at the split rock area.


MERIBAH

The Hebrew word for Meribah is "M'reevah"- Mem, Resh, Yod, Bet, Heh (
hbyrm). It is from Strong's concordance number 4809, and its definition

The same as H4808; Meribah, the name of two places in the Desert: - Meribah.

from 4808 "m'reevah" (
hbyrm), and its definition

From H7378; quarrel: - provocation, strife.

from 7378 "reev" (
byr), and its definition

A primitive root; properly to toss, that is, grapple; mostly figuratively to wrangle, that is, hold a controversy; (by implication) to defend: - adversary, chide, complain, contend, debate, X ever, X lay wait, plead, rebuke, strive, X thoroughly.

Meribah means "contention" or "quarrel" or "strife".

This is another step in the Israelites' walk in hwhy, and this also applies to us as believers in Yeshua. But the difference is, we have the Messiah, through Him we can overcome it.


This is the location of Rephidim in Saudi Arabia

Rephidim

I took pictures of the satellite view map site and zoomed in the area. Sorry for the quality, for I took it from a cheapish camera. These slides will lead you to the location of the rock at Rephidim.

Starting with the wide area

Split Rock

This is the area we are focusing which is an area of Rephidim

Rephidim Hebron 1


Zooming in through the images

Split Rock

Split Rock

Split Rock

Split Rock

Split Rock

Split Rock

Split Rock

Rephidim Hebron 8

Split Rock

Rephidim Hebron 8

Rephidim Hebron 10

Rephidim Hebron 9

Rephidim Hebron 11


These are the images of the split rock in Horeb in Rephidim. Compare the size of the rock to the man below. This was no 'one step up and you're there'.

Split Rock

Split Rock Split Rock

Split Rock Split Rock

Split Rock




This is an artist's conception of what the water gushing might have looked like

Split Rock 1


This is one of Ron Wyatt's members standing in front of rock close up. It gives one an awe of the massive act 
hwhy did for the Israelites

Split Rock 4

Split Rock 2

This is another comparison image of a human to the Split Rock

Split Rock



Verses eight and nine

8 And Amalek came, and fought with Israel in Rephidim. 9 And Moses said to Joshua, Choose for us men, and go fight against Amalek: Tomorrow I will stand upon the head of the hill, and the staff of the Elohim will be in my hand.

I do not have a location to which mountain in Rephidim Moses stood.

It was made known later in the Torah what the Amelekites did to cause a battle, and it is noted in the Torah portion of Ki Theytsey, in the book of Deuteronomy

Deuteronomy 25:17 Remember ta what Amalek did to you among the way, in your coming out from Egypt; 18 Who met you in the way, and smote the tail among you of all the weak ones behind you, and you were weary and tired; And did not fear Elohim. 19 And shall be, hwhy, your Elohim, in giving to you rest from all your enemies from around, in the land which hwhy your Elohim is giving to you of an inheritance to possess her, you shalt blot out ta-the remembrance of Amalek from under the heavens; You shall not forget.

The Amelekites sneaked behind them in a cowardly way and killed some Israelite people. The Amelekites and their spirit has been against Israel for 3,500 years, via the Radical Muslim extremists, Hitler, the Pale, expulsion from England, etc. It is still happening today in Israel.



Verses ten through thirteen

10 And Joshua did as which Moses said to him to fight against Amalek: and Moses, Aaron, and Hur, they ascended to the head of the hill. 11 And was, as which Moses raised his hand, and Israel prevailed: and as when shall rest his hand, and Amalek prevailed. 12 And the hands of Moses were heavy; and they took a stone, and they put under him, and sat upon her; And Aaron and Hur, they held up his hands from this one, and from this one; And his hands, they were steady until the going of the sun. 13 And Joshua overthrew ta-Amalek and ta-his people by the mouth of the sword.

Moses showed that he was human. After a while, his arms became so tired that he had Aaron and Hur hold up his arms to keep the battle in favor of the Israelites. Did 
hwhy say to Moses "You're cheating. You are not to have any help with your arms"? No. hwhy allowed the help.

Looking at the words:

HUR


The Hebrew word for Hur is "Khoor"- Khet, Vav, Resh (
rwx). It is from Strong's Concordance number 2354, and its definition

The same as H2353 or H2352; Chur, the name of four Israelites and one Midianite: - Hur.

from 2353 "khoor" (
rwx), and its definition

From H2357; white linen: - white.

from 2357 "kharar" (
rrx), and its definition

A primitive root; to blanch (as with shame): - wax pale.

Hur means "pale". Hur was most likely pale in appearance.


AARON

The Hebrew word for Aaron is "Aharon"- Aleph, Heh, Resh, Vav, Nun Sophit (
Nwrha). It is from Strong's concordance number 175, and its definition

Of uncertain derivation; Aharon, the brother of Moses: - Aaron.

It doesn't show a definition of his name, but researching, we find this Hebrew word "aron" (
Nwra). It is from Strong's concordance number 727, and its definition

From H717 (in the sense of gathering); a box: - ark, chest, coffin.

from 717 "arah" (
hra), and its definition

A primitive root; to pluck: - gather, pluck.


Aaron means "ark".

I want to make note that Aaron's name in the Hebrew text, in this segment, the "Vav" is missing in his name (
Nrha). Vav is the Paleo-Hebrew picture of a nail. So Aaron's name is missing the "nail", when he raises Moses' hand. Maybe it is, becaue he is not holding both of Moses' hands, because Hur is holding the other one. Just a speculation.



Verses fourteen through sixteen

14 And hwhy said to Moses, Write this of a Memorial in a scroll, and rehearse (set) in the ears of Joshua: for blotting, I will blot out ta-the remembrance of Amalek from under the heavens. 15 And Moses built an altar, and called his name hwhy Nissi: 16 And said, For the hand is upon the throne of Yah; To hwhy shall be war on Amalek from generation to generation.

It was HaSatan that was the hand who dared to touch the Throne of 
hwhy., and His people, and he is still doing this today. This is what is noted in the book of the prophet Isaiah

Isaiah 14:12 How art thou fallen from the heavens, Heyleyl, son of the morning! How art thou cut down to the ground, which didst weaken the nations! 13 For thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of El: I will sit also upon the Mount of the Congregation, in the sides of the north: 14 I will ascend above the heights of the clouds; I will be like the Most High.

Heyleyl, commonly named as Lucifer, wants to get the throne and has been using Amalek to destroy the Israelites in the wilderness. That is why 
hwhy said in many words that He is at war with Amalek for generations, and hwhy has been right. The Amelekites and their spirit has been against Israel for 3,500 years. Multiple times in the book of Judges; During King Saul's time, he was to deal with Amalek, via Agag, which the prophet Samuel fulfilled; Hadassah, also known as Esther, had to deal with Haman, a descendant of Amalek, who wanted to destroy all the Jews of the Medio-Persian empire; The Maccabees had to deal with Antiochus, probably an Amelekite himself; Adolph Hitler was probably an Amalekite himself, since he was a descendant who destroyed six million Jews; Today, we are dealing with the Muslims, who are most likely descendants of Amalek. In the end times Yeshua will fight against the spirit of Amelek and will triumph over him. HALLELUYAH!!!!

By the way, Heyleyl is where we get our modern English word "hell"- HaSatan's residence.




FURTHER TEACHING


You can read my teaching on "Passover/Feast of Unleavened Bread" at the Holidays And Holy Days page, by clicking on the link below

PASSOVER/FEAST OF UNLEAVENED BREAD



Ending this Torah portion with this cartoon


Red Sea Crossing



Next week, onto Mount Sinai



This ends this week's Torah portion commentary.



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