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Welcome to the first Torah portion in the book of Exodus.




twms
SH'MOTH (Names)
Exodus 1:1-6:1

There are 87 Aleph-Tavs in this week's Torah portion




Moses And The Burning Bush

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CHAPTER 1

Exodus 1:1-22

Exo 1:1 And these are the names of the Sons of Israel that came to Egypt with 
ta-Jacob; each and his house, they came. 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, and Naphtali, Gad, and Asher. 5 And all of the souls that came out of the testicles of Jacob were seventy souls: and Joseph was in Egypt.

6 And Joseph died, and all of his brothers, and all of his generation. 7 And the Sons of Israel, they were abundant, and they multiplied, and they were mighty in much, much; And the land, she was filled with them.

8 And arose up a new king over Egypt who had not known
ta-Joseph. 9 And said to his people, Behold, the People of the Sons of Israel are many and mightier than us: 10 Come, we will deal wisely to him; lest they multiply, and shall be that war encounters and he will add also upon our enemies, and will fight against us, and will ascend from the land.

11 And they put chiefs of forced labor over him to afflict him in their burdens, and built cities of storehouses, 
ta-Pithom and ta-Raamses, for Pharaoh. 12 And as which they had afflicted him, thus were multiplying and thus were growing. And the Sons of Israel, they were grieving.

13 And Egypt, they made 
ta-the Sons of Israel to serve in harshness: 14 And they made ta-their lives bitter in cruel slavery, in mortar, and in bricks, and in all service in the field: ta-all of their service which they served on them was in harshness.

15 And the king of Egypt spoke to the midwives of the Hebrew women, which the name of the one was Shiphrah, and the name of the second was Puah: 16 And said, In your midwifing with
ta-the Hebrew women, and you will see upon the birth stools; if he is a son, and you shall kill him: and if she is a daughter, and shall live. 17 And the midwives, they feared ta-the Elohim, and they did not do as which the King of Egypt spoke to them, and they kept alive ta-the male children. 18 And the king of Egypt called for the midwives, and said to them, Why have you done this word, and you have kept alive ta-the male children? 19 And the midwives, they said to Pharaoh, For the Hebrew women are not as the Egyptian women; for they are lively in before she comes to them, and they birth. 20 And Elohim dealt well to the midwives: And the People multiplied, and they were very mighty. 21 And was, for the midwives, they feared ta-the Elohim, and made them houses. 22 And Pharaoh commanded to all of his people, to say, All of the sons that are birthed, you will cast them to the river, and every daughter you will keep alive.


(NOTE: Not all verses will have comments)


Verses one through seven

1 And these are the names of the Sons of Israel that came to Egypt with ta-Jacob; each and his house, they came. 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan, and Naphtali, Gad, and Asher. 5 And all of the souls that came out of the testicles of Jacob were seventy souls: and Joseph was in Egypt.

6 And Joseph died, and all of his brothers, and all of his generation. 7 And the Sons of Israel, they were abundant, and they multiplied, and they were mighty in much, much; And the land, she was filled with them.
 mighty in much, much; And the land, she was filled with them.

According to David Rohl in Timothy Mahoney's documentary "Patterns of Evidence: The Exodus", the area that the Israelites resided
was in Avaris in Egypt, before it was later renamed Rameses, now known today as Tell El Daba, because it was at Rameses that Joseph's family resided, which is noted in the Torah portion of VaYigash, in the book of Genesis

Genesis 47:11 And Joseph made ta-his father and ta-his brothers dwell, and gave to them a possession in the land of Egypt in the best of the land, in the land of Rameses, as which Pharaoh had commanded.

This was the land of Goshen, noted in t
he Torah portion of VaYigash, in the book of Genesis

Genesis 47:1 And Joseph came and told to Pharaoh, and said, My father and my brothers, and their flocks, and their herds, and of all that belongs to them, have come from the land of Canaan; and behold, they are in the land of Goshen. 2 And took of the end of his brothers five men, and brought them to the face of Pharaoh. 3 And Pharaoh said to his brothers, What is your occupation? And they said to Pharaoh, Your servants are shepherds of flocks, also we, also our fathers. 4 And they said to Pharaoh, We have come to sojourn in the land; for is no pasture for the flocks which are to your servants; for the famine is heavy in the land of Canaan: And now, shall your servants dwell now in the land of Goshen.

This is a map showing the location of Avaris, in Egypt

Avaris, Egypt


The next images are from Timothy Mahoney's 
documentary "Patterns of Evidence: The Exodus".

This is a computerized image revealing the earlier dynasty of Avaris during Joseph's time, and the later dynasty of Rameses during Moses' time

Joseph's Tomb, Avaris, Egypt



These are computerized images of what ancient Avaris could have looked like in its heyday

Avaris, Egypt

Avaris, Egypt

Avaris, Egypt

Avaris, Egypt


This is a portion of the excavated area of ancient Avaris

Avaris, Egypt

Avaris, Egypt


In verse six of this week's Torah portion passage, all of Joseph's generation died, but it did not say that the second generation on died. That means at that time, the generation of Ephraim and Manasseh could have been still alive at this time.

Eddie Chumney of Hebraic Heritage Ministries International noted regarding the amount of bullocks sacrificed during the Fall High Holy Days of the seven days of Sukkoth, which is noted in the Torah portion of Pinkhas, in the book of Numbers

Numbers 29:12 And in the fifteenth day of the seventh month shall be a Holy Calling to you; you shall not do any work of service, and you shall celebrate a feast to hwhy seven days: 13 and shall bring an Elevation Offering, of a Fire Offering, of a pleasant scent to hwhy; thirteen bullocks of sons of a herd,...

17 And on the second day: twelve bullocks of sons of a herd,...

20 And on the third day: eleven bullocks,...

23 And on the fourth day: ten bullocks,...

26 And on the fifth day: nine bullocks,...

29 And on the sixth day: eight bullocks,...

32 And on the seventh day: seven bullocks,...

According to Eddie, adding all the bullocks together in these seven days of sacrifices, they total to seventy bullocks, symbolized the same number as the number of souls of Jacob and his descendants that went down to Egypt.


The apostle Stephen noted of this week's Torah portion passage, which is noted in the book of the Acts

Acts 7:17 But when the time of the promise drew nigh, which hwhy had sworn to Abraham, the People grew and multiplied in Egypt,

It has yet to be known if the bodies of the other eleven brothers have been discovered.



Verse eight

8 And arose up a new king over Egypt who had not known ta-Joseph

First of all, I am still leaving an open mind regarding who the Pharaohs were during these events. I am still researching to whom the Pharaoh was during this point in the time line. When I get an approximation, I will post it.

Perry Stone of Voice of Evangelism Ministries (A close friend of Bill Cloud of Shoreshim Ministries) noted the current events that in 2009, in this week's Torah portion of Sh'moth, regarding the Pharaoh that knew not Joseph, occurred during the week of the the 2009 Presidential inauguration, when the new president took the oath of office. Since then there has been spiritual depression on the believers since this president has been in office, especially the latest rulings and laws that have been "executed" depressing the believers more into "Spiritual Slavery". As Rico Cortes of Wisdom in Torah Ministries says "Koinkidinkee [meaning coincidence]? I don't think so". This was a president who "knew not Joseph".

The apostle Stephen noted this verse in the book of the Acts

Acts 7:18 Till another king arose, which knew not Joseph.



Verses nine and ten

9 And said to his people, Behold, the People of the Sons of Israel are many and mightier than us: 10 Come, we will deal wisely to him; lest they multiply, and shall be that war encounters and he will add also upon our enemies, and will fight against us, and will ascend from the land.

This Pharaoh was afraid of them to ally with their enemies, so they put them into hard slavery. As the saying goes "What you greatly fear will come to pass". This will not come on whoever the Pharaoh was in this time line, but it will occur on a future Pharaoh. We we see who that Pharaoh could be later in this week's Torah portion.



Verses eleven and twelve

11 And they put chiefs of forced labor over him to afflict him in their burdens, and built cities of storehouses, ta-Pithom and ta-Raamses, for Pharaoh. 12 And as which they had afflicted him, thus were multiplying and thus were growing. And the Sons of Israel, they were grieving.

No matter what Pharaoh did to Israel, Israel kept growing in spite of their suffering.

Mark Biltz of El Shaddai Ministries noted that the phrase "task drivers" is also translated as "tax collectors", meaning taxed into forced labor.

Looking at the word TASK DRIVERS

The Hebrew word for task drivers is "mees"- Mem, Samek (
om). It is from Strong's Concordance number 4522, and its definition

From H4549; properly a burden (as causing to faint), that is, a tax in the form of forced labor: - discomfited, levy, task [-master], tribute (-tary).

from 4549 "mah-sahs" (
oom), and its definition

A primitive root; to liquefy; figuratively to waste (with disease), to faint (with fatigue, fear or grief): - discourage, faint, be loosed, melt (away), refuse, X utterly.

We will look more at this Hebrew word shortly.

Looking at the word PITHOM

The Hebrew word for
Pithom is "Pee-thohm"- Peh, Tav, Mem Sophit (Mtp). It is from Strong's Concordance number 6619, and its definition

Of Egyptian derivation; Pithom, a place in Egypt: - Pithom.

There is no meaning to the name. Looking at another word "pee-thohm", with an Aleph (
Matp). It is from Strong's Concordance number 6597, and its defintion

From H6621; instantly: - straightway, sudden (-ly).

from 6621 "peh-thah" (
etp), and its defintion

From an unused root meaning to open (the eyes); a wink, that is, moment (compare H6597), (used only (with or without preposition) adverbially quickly or unexpectedly): - at an instant suddenly, X very.

Looking at another word "peh-thehn" (
Ntp). It is from Strong's Concordance number 6620, and its defintion

From an unused root meaning to twist; an asp (from its contortions): - adder.

What does Pharaoh's official head wear contain near the top of his head? A serpent, in particular, it is called an Uraeus Cobra. Nevertheless, it is a serpent.

These are the images of the Uraeus Cobra

 Uraeus (Uraeuscobra)

Uraeus (Uraeuscobra)

Uraeus (Uraeuscobra) 
Uraeus (Uraeuscobra)

Uraeus (Uraeuscobra)


Indirectly related, David prayed to 
hwhy against people as snakes, which is noted in the book of Psalms

Psalms 140:1 To the chief Musician, A Psalm of David. Deliver me, hwhy, from the evil man: preserve me from the violent man; 2 Which imagine mischiefs in their heart; continually are they gathered together for war. 3 They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah.


David referred his enemies as a serpent and an adder to devise war against him.

Looking at the word RAAMSES

The Hebrew word for Raamses, in Hebrew "Rah-ahm-seys"- Resh, Ayin, Mem, Samek, Samek (
oomer). It is from Strong's Concordance number 7486, and its definition

Of Egypt origin; Rameses or Raamses, a place in Egypt: - Raamses, Rameses.

There is no meaning to it, but looking at the word, and doing research, it can be dissected into two words: "rah" (
er) and "m'seys" (oom).

Rah

The Hebrew word "Rah"- Resh, Ayin 
(er) is from Strong's Concordance number 7451, and its defintion

From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, X great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.]

from 7489 "rah-ah" (
eer), and its defintion

A primitive root; properly to spoil (literally by breaking to pieces); figuratively to make (or be) good for nothing, that is, bad (physically, socially or morally). (associate selves and show self friendly are by mistake for H7462.): - afflict, associate selves [by mistake for H7462], break (down, in pieces), + displease, (be, bring, do) evil (doer, entreat, man), show self friendly [by mistake for H7462], do harm, (do) hurt, (behave self, deal) ill, X indeed, do mischief, punish, still vex, (do) wicked (doer, -ly), be (deal, do) worse.

It means "evil".

Rah is known in Egypt as the Egyptian sun god.

M'seys

Looking at one perspective:

The Hebrew word for m'seys is "mah-sahs"- Mem, Samek, Samek (
oom). It is from Strong's Concordance number 4549, and its defintion

A primitive root; to liquefy; figuratively to waste (with disease), to faint (with fatigue, fear or grief): - discourage, faint, be loosed, melt (away), refuse, X utterly.

It means "to waste".

Looking at another perspective:

It is the Egyptian lettering for "mah-shah"- Mem, Shin, Heh (
hsm). It is from Strong's Concordance number 4871, and its defintion

A primitive root; to pull out (literally or figuratively): - draw (out).

This is the same word where Moses' name is based.

One could say that Raamses means "Rah is Drawn Out" in favor of Pharaoh and the Egyptians, but on the other hand, it could say that Raamses means "Rah is an evil waste" in favor of the Hebrews.

Notice that "mah-sahs" in Ramessese is the same Hebrew word used in the phrase "task drivers" as noted above. This could be a play on Ramesses name, which can be translated as "Rah, the Task Driver". In a play on definitions, one can also say that Ramesses "drew out" the Israelites in a evil way to become his slaves.

Another theory gives it a more emphatic meaning to Rameses. As I noted earlier, mases and moshe are the same, but there is another theory. Moshe (hsm) (meses in Egyptian (oom)) is also an abbreviation for the Hebrew word "Moh-shee-akh"- Mem, Shin, Yod, Khet (xysm), meaning "anointed", which is the Greek equivalent for "Christ", in English, "Messiah". This would also be Moses' full name as the symbolic "Messiah". In my humble, but strong opinion, Rameses (oomer) means "Evil Messiah", or in a way "Anti-Messiah", which is the Greek equivalent for "Anti-Christ". Moses, or Moshe, who was the symbol of the Messiah, brought out the Israelites from the land of Egypt from "the Anti-Messiah". Spiritually, Yeshua HaMashiakh- Yeshua the Messiah, (in Greek, Jesus Christ) delivered us from the spiritual Egyptian world, from the worldly city of Rameses- the "Anti-Messiah".

!!!hwhy Kl dbk

There are a couple of examples regarding the Anti-Messiah coming in these last days, and the apostle John noted it in his epistle

1 John 2:18 Little children, it is the last time: and as ye have heard that Anti-Messiah shall come, even now are there many anti-messiahs; whereby we know that it is the last time. 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20 But ye have an unction from the Holy One, and ye know all things. 21 I have not written unto you because ye know not the Truth, but because ye know it, and that no lie is of the Truth. 22 Who is a liar but he that denieth that Yeshua is the Messiah? He is Anti-Messiah, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

1 John 4:1 Beloved, believe not every spirit, but try the spirits whether they are of hwhy: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of hwhy: Every spirit that confesseth that Yeshua the Messiah is come in the Flesh is of hwhy: 3 And every spirit that confesseth not that Yeshua the Messiah is come in the Flesh is not of hwhy: and this is that spirit of Anti-Messiah, whereof ye have heard that it should come; and even now already is it in the world. 4 Ye are of hwhy, little children, and have overcome them: because greater is He that is in you, than he that is in the world. 5 They are of the world: therefore speak they of the world, and the world heareth them. 6 We are of hwhy: he that knoweth hwhy heareth us; he that is not of hwhy heareth not us. Hereby know we the Spirit of Truth, and the spirit of error. 7 Beloved, let us love one another: for love is of hwhy; and every one that loveth is born of hwhy, and knoweth hwhy. 8 He that loveth not knoweth not hwhy; for hwhy is Love.

In my humble, but strong opinion, we are in these last days, not just within years, but within months. Based on the information from Jonathan Cahn of Beth Israel Worship Center, these time lines regarding the harbingers he mentioned, We could be either in the Biblical seventh Shemitah year or within the Jubilee Year. In my humble, but strong opinion, the Jewish People in Israel had political talks regarding creating their own state of Israel in 1917 via the Balfour Declaration. Fifty years later, the Jubilee Year, in 1967, the Jewish people recaptured the eastern part of Jerusalem, and now have claimed the whole territory of Jerusalem for the first time in 1900 years. What is fifty years from 1967? 2017!!!. Notice that in December 5th, "2017", the current Jubilee Year, that President Donald Trump officially declared Jerusalem as Israel's united capital. I am not prophecying. This is just an observation. If this time line is correct, the religious Jews should be in talks with the Israeli government, at minimum, to have a claim to the Temple Mount to start building the Jewish Temple for the first time since King Herod. If this does occur, will this be sometime after the Aviv stage of the barley occurring in the spring of 2018, which is the new cycle of the seven years Shemitah to start the seventieth week of years, which is noted by the prophet Daniel in his book

Daniel 9:25 Know therefore and understand, that from the going forth of the Commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.


Question: Will the beginning of the Aviv barley stage in the spring of 2018, which would begin the new Jubilee fifty year cycle with the first seven year Shemitah cycle, be the last seven years prophecied by the prophet Daniel which would be during the tribulation period? I cannot say, but I can tell you that we are approaching this account not within years, but within "months".

This is another potential sign that has occurred early in 2016. A new exibit of a full and life size Noah's Ark, named Ark Encounter, in Kentucky, has just recently opened to the public, a first in human history. It is based on this account in the Torah portion of Noakh, in the book of Genesis

Genesis 6:12 And Elohim saw ta-the earth, and behold, was corrupt; for all flesh had corrupted ta-His Way upon the earth. 13 And Elohim said to Noah, The end of all flesh has come to My Face; for the earth is filled of violence from their faces; and behold, I will destroy them off ta-the earth. 14 Make for yourself an ark of gopher wood; you shall make rooms in ta-the ark, and you shall coat her from the housing and from without on pitch. 15 And this is which you shall make of her: three hundred cubits shall be the length of the ark, fifty cubits shall be her breadth, and thirty cubits shall be her height. 16 You shall make a window for the ark, and by a cubit you shall finish her above; and you shall set the door of the ark on her side; a lower, a second, and a third you shall make of her. 17 And behold I, I am bringing ta-the flood of waters upon the earth to destroy all flesh which is in him the Breath of Life from under the heavens; all that are on the earth shall perish.eavens; all that are in the earth shall perish.

Is this a "sign" that we are approaching the end times? If so, could this make us "Noahs" in Messiah? We'll see. Could we also be experiencing this account, which is noted in the apostle Paul's letter to the assembly in Thessalonica?

1 Thessalonians 4:13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Yeshua died and rose again, even so them also which sleep in Yeshua will hwhy bring with Him. 15 For this we say unto you by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord, Himself, shall descend from the heavens with a shout, with the voice of the archangel, and with the Trump (or Shofar) of hwhy: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

If this is so, it could make sense, because we are the Temples of the Ruakh HaKodesh (the Holy Spirit) which the apostle Paul noted in his letter to the assembly in Corinth

1 Corinthians 3:16 Know ye not that ye are the Temple of hwhy, and that the Spirit of hwhy dwelleth in you? 17 If any man defile the Temple of hwhy, him shall hwhy destroy; for the Temple of hwhy is Holy, which Temple ye are.

1 Corinthians 6:19 What? know ye not that your body is the Temple of the Holy Spirit which is in you, which ye have of 
hwhy, and ye are not your own? 20 For ye are bought with a price: therefore glorify hwhy in your body, and in your spirit, which are hwhy's.

If I am correct, we believers in Yeshua cannot be here when the Third Temple in Jerusalem is to be built, because if we were, all of us men, according to the Commandment would have to go to Jerusalem three times in the year for the Biblical harvest feast High Holy Days, which is noted in the Torah portion of Mishpatim, in the book of Exodus

Exodus 23:14 Three times you will feast to Me in the year. 15 You will keep ta the Feast of the Unleavened Bread: seven days you will eat unleavened bread as which I commanded you to the appointed time of the month of the Aviv; for in him, you came out from Egypt: and they shall not see My face empty: 16 And the Feast of the Harvest, the firstfruits of your labors, which you have sown in the field: and the Feast of the Ingathering in the going out of the year in your gathering ta-your work from the field. 17 Three times in the year all your males shall appear to the Face of the Adon hwhy.

Say we did stay on the earth, to every male who doesn't have the ability to fly over to Jerusalem, and/or can't afford to go there and/or have fear of flying/heights, those males will be judged for not going there. We are "Yeshua's Temple" via the Ruakh HaKodesh (the Holy Spirit). We cannot be here when the Third Temple will be built. We will soon find out, if building the Third Temple on the Temple Mount come to fruition.



This is a map of the locations of Pithom and Raamses. Pithom is today Tell el-Maskhutsa, and it is shown in the blue circle. Raamses is today "Avaris/Piramesse", and it is shown in the red circle.

Pithom And Raamses



Notice that these past four verses uses the third person singular male pronoun, "him":

10 ...deal wisely to him
11 ...to afflict him
12 ...they afflicted him

In the Hebrew grammar, the third person male pronoun is a Vav (
w), and it is noted in these three accounts. What these are really telling us is that the "him" is hinting to us that this is "Yeshua" who Pharaoh wants to deal wisely with and to afflict. In comparison to the Gospel accounts, Yeshua was being dealt wisely by the Jewish leaders, including the religious Jewish leaders, of the day, trying to tempt Yeshua without success, but He was afflicted by the Roman soldiers with the influence of the religious Jewish leaders to be crucified at the cross. There will be more of these pronoun factors in this week's Torah portion.

In the book of the Maccabees which used to be part of the Intermittent Testament, Antiochus did a similar thing against the Jews during the Maccabees era by enticing them with kind words, and then attacking them by killing Jews, force assimilating them to the Grecian culture, and defiling the Temple. Then the Maccabees defeated the Grecian war machine, reclaimed the Temple and rededicated it.

Indirectly related, this is what HaSatan is doing in our lives in our relationship with Yeshua and the Heavenly Father as believers. The apostle Paul noted an example of this, which is noted in his letter to the assembly in Phillipi

Phillipians 3:8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Messiah Yeshua my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may gain Messiah,

We suffer so that we gain Messiah, as the apostle Paul also noted this in his letter to the assembly in Phillipi

Phillipians 1:21 For to me to live is Messiah, and to die is gain.



Verses thirteen and fourteen

13 And Egypt, they made ta-the Sons of Israel to serve in harshness: 14 And they made ta-their lives bitter in cruel slavery, in mortar, and in bricks, and in all service in the field: ta-all of their service which they served on them was in harshness.

It was bad enough that Pharaoh was making Egypt's former allies their enemies and their slaves. Look at the past recent events in the relations between the world, ie. the United Nations, and Israel, and also between the past administration in the United States towards the believers. They were suppressing their rights of free speech in favor of the descendants of Esau and Ishmael by approving things that go against 
hwhy and Yeshua's Word in the Bible.

It is similar in a way to what the Pharisees and Saducees did to Yeshua in order to suppress Him, because they had a similar matter against Yeshua and the believers. They knew that one person had to be dealt in order to "enslave" the movement, which an example is noted in the Gospel of John

John11:49 And one of them, named Caiaphas, being the High Priest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is expedient for us, that One Man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but being High Priest that year, he prophesied that Yeshua should die for that nation;

Caiaphas realized that he is dealing with "One Man" and not a group of people to save the People. In relation to verses eleven and twelve of this week's Torah portion chapter, Pharaoh did not realize that when he was calling the Hebrews as "him", he was really dealing with that "One Man", who is the future "Yeshua".


In relation to this week's Torah portion passage, Pharaoh noting the increase of believers can be compared to this account, which is noted in the Gospel of John

John 12:12 On the next day much People that were come to the Feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of hwhy. 14 And Yeshua, when He had found a young ass, sat thereon; as it is written, 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. 16 These things understood not His disciples at the first: but when Yeshua was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him. 17 The People therefore that was with Him when He called Eleazar out of his grave, and raised him from the dead, bare record. 18 For this cause the People also met Him, for that they heard that He had done this miracle. 19 The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after Him.

Caiaphas plotted to destroy Yeshua for the sake of the Jewish People, because the Jewish leaders feared that the believers and followers of Yeshua will defeat them politically as well as in popularity, and would lose favor from the Roman government. Just like Pharaoh's fear the Hebrews would side with their enemies and defeat his reign militarily.

Without Yeshua, believers were servants unto sin in the world, but now we believers are servants unto righteousness through Messiah, as the apostle Paul noted in his letter to the assembly in Rome

Romans 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But hwhy be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to the Lord, ye have your fruit unto holiness, and the end Everlasting Life. 23 For the wages of sin is death; but the gift of hwhy is Eternal Life through Yeshua, the Messiah, our Lord.

!!!hwhy Kl dbk



Verse fifteen

15 And the king of Egypt spoke to the midwives of the Hebrew women, which the name of the one was Shiphrah, and the name of the second was Puah:

Looking at the words:

SHIPHRAH

The Hebrew word for Shiphrah is "Sheeph-rah"- Shin, Peh, Resh, Heh (
hrps) is from Strong's Concordance number 8236, and its definition

The same as H8235; Shiphrah, an Israelitess: - Shiphrah.

from 8235 "sheeph-rah" (
hrps), and its defintion

From H8231; brightness: - garnish.

from 8231 "shah-phar" (
rps), and its defintion

A primitive root; to glisten, that is, (figuratively) be (causatively make) fair: -  X goodly.

This is the same word for "shoh-phahr" (
rps, rpws). It is from Strong's Concordance number 7782, and its definition

From H8231 in the original sense of incising; a cornet (as giving a clear sound) or curved horn: - cornet, trumpet.

Shiphrah means "bright", and alternately it could mean "rams horn".


PUAH

The Hebrew word for Puah is "Poo-ah"- Peh, Vav, Ayin, Heh (
hewp) is from Strong's Concordance number 6326, and its defintion

From an unused root meaning to glitter; brilliancy; Puah, an Israelitess: - Puah.

Puah means "brilliant"

So the two midwives named "Bright" and "Brilliant", and it was revealed in their characters.



Verse sixteen

16 And said, In your midwifing with ta-the Hebrew women, and you will see upon the birth stools; if he is a son, and you shall kill him: and if she is a daughter, and shall live.

Pharaoh wanted to kill all the Hebrew males. This is what is called "selective gender birth".




Verse seventeen

17 And the midwives, they feared ta-the Elohim, and they did not do as which the King of Egypt spoke to them, and they kept alive ta-the male children.

They did not obey the words of Pharaoh, but feared the Elohim, as it says in the book of Proverbs

Proverbs 9:10 The Fear (Reverence, Aweness) of hwhy is the beginning of wisdom: and the knowledge of the Holy is understanding.

Proverbs 14:27 The Fear (
Reverence, Aweness) of hwhy is a Fountain of Life, to depart from the snares of death.



Verses eighteen and nineteen

18 And the king of Egypt called for the midwives, and said to them, Why have you done this word, and you have kept alive ta-the male children? 19 And the midwives, they said to Pharaoh, For the Hebrew women are not as the Egyptian women; for they are lively in before she comes to them, and they birth.

Because of Shiphrah and Puah's fear (reverence, awe) of the Elohim, they received intelligence to lie to Pharaoh to save the Hebrew males, but they lied to defend the Elohim, 
hwhy. No wonder their names meant "bright" and "brilliant". They were two smart people. We have a lot of believers who are bright and brilliant "Shiphrahs" and "Puahs" in today's society, and we need a lot more of them.

What Shiphrah and Puah revealed to us that it is ok to "lie" for the Kingdom's sake. It sounds weird, but it makes sense.



Verses twenty and twenty-one

20 And Elohim dealt well to the midwives: And the People multiplied, and they were very mighty. 21 And was, for the midwives, they feared ta-the Elohim, and made them houses.

Because of their fear (reverence, awe) of
hwhy by defending hwhy and the Israelite people, they were rewarded for their actions by having homes for them. This is like us as believers in which hwhy gave us "brightness" and "brilliantness" to fear the Elohim and to defend Him and to provide homes in our hearts. These two could also be called "knowledge" and "understanding", which is noted in the book of Proverbs

Provrebs 2:6 For hwhy giveth wisdom: out of his mouth cometh knowledge and understanding.

Proverbs 18:15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.

Also in the book of Proverbs, it says

Proverbs 7:4 Say unto wisdom, Thou art my sister; and call understanding Thy kinswoman:

Regarding houses, Yeshua is making "mansions" for His followers, which is noted in the Gospel of John

John 14:1 Let not your heart be troubled: ye believe in hwhy, believe also in Me. 2 In my Father's House are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know.

Despite of Pharaoh's efforts and tactics, the Israelite People kept populating.



Verse twenty two

22 And Pharaoh commanded to all of his people, to say, All of the sons that are birthed, you will cast them to the river, and every daughter you will keep alive.

This was Pharaoh's last solution by killing the newborn males, so that there will be fewer Israelites to copulate. In other words, Pharaoh had a "Scroogeic" long term plan to decrease the Israelite population, so that they would not have the numbers to rise up against him or not have much a reinforcement for his enemies.


This can be compared to what king Herod did to the baby Hebrew males up to age two, which is noted in the Gospel of Matthew

Matthew 2:1 Now when Yeshua was born in Bethlehem of Judaea in the days of Herod, the king, behold, there came wise men from the east to Jerusalem, 2 Saying, Where is He that is born King of the Jews? For we have seen His Star in the east, and are come to worship Him. 3 When Herod, the king, had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the Chief Priests and Scribes of the People together, he demanded of them where Messiah should be born. 5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my People, Israel. 7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the Young Child; and when ye have found Him, bring me word again, that I may come and worship Him also. 9 When they had heard the king, they departed; and, lo, the Star, which they saw in the east, went before them, till it came and stood over where the Young Child was. 10 When they saw the Star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the Young Child with Mary, His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of hwhy in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the Messenger of hwhy appeareth to Joseph in a dream, saying, Arise, and take the Young Child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the Young Child to destroy Him. 14 When he arose, he took the Young Child and His mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of hwhy by the prophet, saying, Out of Egypt have I called My Son. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. 17 Then was fulfilled that which was spoken by Jeremy, the prophet, saying, :18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.

Verse eighteen of Matthew's passage came from the prophet Jeremiah

Jeremiah 31:15 Thus saith hwhy; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her sons refused to be comforted for her sons, because they were not.

King Herod wanted the baby that was born who was to be the Messiah dead. When he found out that he didn't get his way when the magi did not return to him, Herod killed the males up to two years old in Bethlehem in which he thought would have destroyed the Messiah. Pharaoh tried to destroy the Hebrew baby males to prevent an male growth population in order to prevent any future Hebrew army from potentially overthrowing him.


In recently history, Hitler attempted a similar thing to exterminate the Jews at large by taking away their rights, their privileges and pursued the "final solution" in taking their lives.



Herod killed all of the males in Bethlehem as it was prophesied. In relation, whether Pharaoh realized it or not, he was pursuing to kill Moses who would deliver the Israelites from slavery. Moses, in Hebrew "Moshe", is also an abbreviated nickname for "Moshiakh"- the Messiah. Bill Cloud of Shoreshim Ministries in his teaching "Emnity Between The Seeds" noted that HaSatan's seed has been continuously pursuing to destroy the woman's seed, which would be Moshiakh, the Messiah- Yeshua. Pharaoh was being used by HaSatan as a seed of HaSatan to destroy the seed of the woman who were of the Israelites, and in particular, Moses. Pharaoh was also trying to destroy the seed of the future Messiah, Yeshua, symbolized by Moses, as well as destroying the male seed.


Pharaoh also did this, because he also wanted the Israelites to be "daughtered out". With less Hebrews to copulate, the women would have to intermarry with the Egyptians. It must have been terrifying for all of the mothers and fathers to watch their new born males tossed into the Nile River.

The apostle Stephen noted this account in the book of the Acts

Acts 7:18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.




In Summary, we find that Pharaoh went through three approaches to keep the Israelites in check:

First: Suppressed the Israelites into slavery
Second: Delegate others to kill the Israelite males for the future People to be potentially "daughtered out"
Third: Made a royal commandment to destroy the Israelite males

This is similar in steps to what Adolf Hitler did to the Jewish people, by isolating them into suppression, and then ultimately annihilate them in the concentration camps.


Rico Cortes of Wisdom in Torah Ministries noted that later in time the Egyptian soldiers who were chasing after the Israelites would drown in the Sea of Reeds, which is 
hwhy's payback to an earlier Pharaoh for throwing the Hebrew male babies into the river. This would be an act of "sowing and reaping". Thank you Rico.







CHAPTER 2

Exodus 2:1-22

Exo 2:1 And a man from the house of Levi went, and took 
ta-a daughter of Levi. 2 And the woman, she conceived, and she birthed a son: and she saw him that he was good, she hid him three months. 3 And was not able anymore of the hiding of him, and she took for him an ark of papyrus, and she daubed her in slime and in pitch, and she put ta-the child in her; and she was laid in the reeds by the bank of the river. 4 And his sister, she stood from a distance to know what would be done to him.

5 And the daughter of Pharaoh, she went down to wash upon the river; And her young women were walking over the hand of the river; and she saw 
ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him, ta-the child: and behold, a young male was crying. And she had compassion upon him, and she said, This one is from the children of the Hebrews. 7 And his sister, she said to the daughter of Pharaoh, I can go, and I can call a nurse from the Hebrew women for you, and she may nurse ta-the child for you. 8 And the daughter of Pharaoh, she said to her, Go. And the secret young girl, she went and she called ta-the mother of the child. 9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him for me, and I, I will give ta-your wages. And the woman, she took the child, and she nursed him. 10 And the child grew, and she came with him to the daughter of Pharaoh, and became to her for a son. And she called his name, Moses: And she said, For I drew him from the water.

11 And was in those days, and Moses had grown up, and went out to his brothers, and saw their burdens: and saw an Egyptian man striking a Hebrew man of his brothers. 12 And facing here, and here, and saw that not was a man, and struck
ta-the Egyptian, and hid him in the sand.

13 And went out the second day, and behold, two Hebrew men were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you to a man of 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 dwelled in the land of Midian: and dwelled by the well. 16 And to the priest of Midian were seven daughters: And they came, and they drew, and they filled 
ta-the troughs to water the flocks of their father. 17 And the shepherds, they came, and they drove them away: and Moses arose, and saved them, and watered ta-their flocks.

18 And they came to Reuel, their father, and said, Why have you come hurrying today? 19 And they said, An Egyptian man rescued us from the hand of the shepherds, and also drawing, drew for us, and watered 
ta-the flock. 20 And said to his daughters, And where is he? To why is this you have left ta-the man? Call to him, and shall eat bread. 21 And Moses was content to dwell with ta-the man: And gave ta-Zipporah, his daughter, to Moses. 22 And she birthed a son, and called ta-his name Gershom: for had said, I had became a stranger in a foreign land.

23 And was in those many days, and the king of Egypt died: and the Sons of Israel, they sighed from the slavery, and they cried out, and their hallooing, she ascended to the Elohim from the slavery. 24 And Elohim heard 
ta-their groaning, and Elohim remembered ta-His Covenant with ta-Abraham, with ta-Isaac, and with ta-Jacob. 25 And Elohim saw ta-the Sons of Israel, and Elohim knew.


(NOTE: Not all verses will have comments)


Verse one

1 And a man from the house of Levi went, and took ta-a daughter of Levi

It is known that the man from the house of Levi was Amram, and Amram took Jochebed, Amram's aunt, sister of Kohath, son of Levi, which is noted later in this week's Torah portion, and noted in the Torah portion of Pinkhas, in the book of Numbers

Exodus 6:20 And Amram took himself ta-Jochebed, his aunt, to himself for a wife;... and the years of the life of Amram were a hundred and thirty and seven years.

Numbers 26:59 And the name of the wife of Amram was Jochebed, daughter of Levi, whom had birthed her to Levi in Egypt:...

It is theory that Jochebed would be born during Levi's life, or before Levi's death, in the end of Levi's ninety-one or ninety two years living in Egypt, because
Levi was known to live 137 years, which is noted later in this week's Torah portion

Exodus 6:16 ...and the years of the life of Levi were seven and thirty and a hundred years.

Jochebed was not noted to come down to Egypt with the family, but Kohath, Amram's father, did go down to Egypt, which is based in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 46:11 And the sons of Levi; Gershon, Kohath, and Merari.

This means that Jochebed was born in Egypt.

Levi was between four and five years older than Joseph. Levi would have been between forty four and forty five years old by the time Jacob's family arrived in Egypt. That means Levi was in Egypt between ninety two and ninety three years, before Levi died.

This theory shows that the Israelites were not literally in the land for 430 years, which is noted in the Torah portion of Bo, in the book of Exodus

Exodus 12:41 And was from the end of thirty years and four hundred years, and was in this same day, all of the hosts of hwhy, they went out from the land of Egypt.

Moses was eighty years old when the Israelites left Egypt, which is based in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye did not faint, and the vigor did not flee.

Since the Israelites wandered in the wilderness for forty years, Moses was eighty years forty years prior.

Based on the 430 year time line, subracting the eighty years of Moses' life before leaving Egypt, that would put the difference at 350 years. If Jochebed was born within a year after her father, Levi, resided in Egypt, she would have been at the most 349 years old. If she was born within Levi's last year of his life at 136 years old, Jochebed would have to be at minimum 252 years old, the difference of years Levi dwelt in Egypt before he died at 137 years old. That is not probable since Amram was only 137 years old when he died, which is noted later in this week's Torah portion

Exodus 6:20 ...and the years of the life of Amram were seven and thirty and a hundred years.

This is a chart of a pedigree of Amram and Jochebed as a daughter of Levi

Levi To Moses

This shows us that Amram was Levi's grandson via Kohath, Levi's son, who came down to Egypt with his father, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis above. This also tells us that Amram was born in Egypt.


If Jochebed was eighteen years old, this would put her and Amram's marriage as early as the ninteenth year of the Hebrews settlement in Egypt, and as late as approximately the year before Amram's death, basing if Amram and Jochebed were born just before Levi died, which would put the time line around the 233rd year of their residence in Egypt. If Moses was born just before Amram died in the 234th year of Egyptian residence, that would put Moses eighty years later in the 314th year. Realistically this is not probable that the Israelites did not stay for a full 430 years. This would at minimum be short by 116 years.

This is a sketch showing the Levitical time line between Levi when he first arrived to Egypt to Moses in leaving Egypt in his eightieth year, which shows the impossibility of Jochebed's life span




This is what hwhy told Abraham, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:13 And said to Abram, You know that your seed shall be a stranger in a land that is not to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, whom they shall serve will I judge: and after thus, shall they come out on a great substance. 15 And you, you shall go to your fathers in peace; you shall be buried in good satisfaction. 16 And the fourth generation, they shall return here: for is not complete the iniquity of the Amorites until now.

As it is known, Joseph saw his great-grandchildren while alive, which is noted in the Torah portion of Va-Y-khi, in the book of Genesis

Genesis 50:23 And Joseph saw to Ephraim sons of the thirds: also, the sons of Machir, son of Manasseh, were birthed upon the knees of Joseph.

Joseph missed seeing the next generation, which would be the fourth generation before he died. According to the basis, the Israelites' 215 years stay in Egypt would only last for "four generations", and not another generation more.

Looking at the following words:

AMRAM

The Hebrew word "Ahm-rahm"- Ayin, Mem, Resh, Mem Sophit (
Mrme) is from Strong's Concordance number 6019, and its definition

Probably from H5971 and H7311; high people; Amram, the name of two Israelites: - Amram.

Am

from 5971 "ahm" (
me), and its definition

From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock: - folk, men, nation, people.

from 6004 "ahm-mahm" (
Mme), and its defintion

A primitive root; to associate; by implication to overshadow (by huddling together): - become dim, hide.

Am means "people"

Ram

from 7311 "room" (
Mwr), and its definition

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): - bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.

Ram means "high" or "exalted"

Amram means "Exalted People"


JOCHEBED

The Hebrew word for Jochebed is "Yoh-kheh-vehd"- Yod, Vav, Kaph, Bet, Dalet (
dbkwy). It is from Strong's Concordance number 3115, and its definition

From H3068 contracted and H3513; Jehovah-gloried; Jokebed, the mother of Moses: - Jochebed.

Yo

from 3068 "Y'hoh-vah" (or "Y'hoh-wah") (
hwhy), and its definition

From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God: - Jehovah, the Lord. Compare H3050, H3069.

from 1961 "hah-yah" (
hyh), and its definition

A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary): - beacon, X altogether, be (-come, accomplished, committed, like), break, cause, come (to pass), continue, do, faint, fall, + follow, happen, X have, last, pertain, quit (one-) self, require, X use.

from 1933 "hah-vah" (
hwh), and its defintion

A primitive root (compare H183, H1961) supposed to mean properly to breathe; to be (in the sense of existence): - be, X have.

It comes from 3050 "Yah" (
hy), and its defintion

Contracted for H3068, and meaning the same; Jah, the sacred name: - Jah, the Lord, most vehement. Cp. names in “-iah,” “-jah.”

Yo means "Yah"

Chebed

from 3513 "khah-vahd" or "khah-veyd" (
dbk), and its defintion

A primitive root; to be heavy, that is, in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable); causatively to make weighty (in the same two senses): - abounding with, more grievously afflict, boast, be chargeable, X be dim, glorify, be (make) glorious (things), glory, (very) great, be grievous, harden, be (make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be had in) honour (self), (be) honourable (man), lade, X more be laid, make self many, nobles, prevail, promote (to honour), be rich, be (go) sore, stop.

Jochebed means "Yah is Glorified".

Putting the two names together, we get

"Yah is glorified from an exalted people".

This would connect to Yeshua, who was glorified, which the apostle Paul noted in the book of the Acts

Acts 2:30 Therefore being a prophet, and knowing that hwhy had sworn with an Oath to Him, that of the fruit of his loins, according to the flesh, He would raise up Messiah to sit on His Throne; 31 He seeing this before spake of the resurrection of Messiah, that His Soul was not left in Hell, neither His Flesh did see corruption. 32 This Yeshua hath Elohim raised up, whereof we all are witnesses. 33 Therefore being by the Right Hand of Elohim exalted, and having received of the Father the promise of the Holy Spirit, He hath shed forth this, which ye now see and hear. :34 For David is not ascended into the heavens: but he saith himself, hwhy said unto My Adon, Sit Thou on My Right Hand, 35 Until I make Thy foes Thy Footstool. 36 Therefore let all the House of Israel know assuredly, that hwhy hath made that same Yeshua, whom ye have crucified, both Lord and Messiah.

!!!hwhy Kl dbk

In the Torah portion of Va-Y'khi, in the book of Genesis,  I noted on a chart that Joseph died at 110 years old, putting Levi about 114 years old. By the time Levi died at 137 years old was twenty three years after Joseph's death. This would put the time line the Age of Mankind of Levi's death to 2330 years.
Based on past calculations, if the time line is correct, this would take us to about 1670 BC.

By the time that Levi was 137 years old, according to Wikipedia, based on the time line, a king who ruled in Egypt during the time was Mersekhemre Ined who ruled between 1672-1669 BC of the Thirteenth Dynasty, in the Second Intermediate Period.

T
his is what Wikipedia says regarding Mersekhemre Ined:

"Mersekhemre Ined was a pharaoh of the late 13th dynasty, possibly the thirty-fifth king of this dynasty. As such he would have reigned from Memphis over Middle and Upper Egypt for a short time either during the early or mid-17th century, from 1672 until 1669 BC or from 1651 until 1648 BC. He may be the same king as Mersekhemre Neferhotep II".

These are images pertaining to Mersekhemre Ined

 

 


The Pharaoh who reigned in the Fourteenth Dynasty at the time of Levi's death is uncertain.



Verse two

2 And the woman, she conceived, and she birthed a son: and she saw him that he was good, she hid him three months.

Looking at these two scriptures again, which is noted later in this week's Torah portion, which I noted earlier, but adding the rest of the text in these two verses

Exodus 6:20 And Amram took him Jochebed his aunt to himself for a wife; and she birthed to him ta-Aaron and ta-Moses: and the years of the life of Amram were a hundred and thirty and seven years.

Numbers 26:59 And the name of the wife of Amram was Jochebed, daughter of Levi, whom had birthed her to Levi in Egypt: and she birthed to Amram
ta-Aaron and ta-Moses, and ta Miriam, their sister.

This son, who was hidden for three months was known to be Moses. Amram and Jochebed bore two children before Moses was born, who were Aaron, and Miriam, in which Miriam would have been the firstborn of the three which will be shown shortly. Aaron was three years older than Moses, which is based in the Torah portion of Masei, in the book Numbers

Numbers 33:38 And Aaron, the Priest, ascended to the Mount of the Hor upon the Mouth of hwhy, and died there, in the fortieth year of the outgoing of the Sons of Israel from the land of Egypt, in the fifth month, on the one (first) of the month. 39 And Aaron was a son of three and twenty and a hundred years in his death in Mount of the Hor.

Whereas Moses died at 120 years in that same year, which is noted in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye was not faint, and the vigor had not flee.

Back to this week's Torah portion passage, if the Egyptians found Moses, they would have killed him.

It is interesting that Moses was kept up in a basket, hidden for three months. How did Amram and Jochebed keep Moses successfully hidden from the Egyptian soldiers? I don't know, but it was nothing more than a miracle.

I have yet to find anyone configuring these accounts. I give credit to Mark Biltz of El Shaddai Ministries for helping me see the upcoming date of Moses' death.

Looking at the account of Moses, which is noted in the Torah portion of D'varim, in the book of Deuteronomy

Deuteronomy 1:3 And was, in the fortieth year, in the eleventh month, on the one (first) of the month, Moses spoke to the Sons of Israel, according to all that hwhy commanded him to them;

This was thirty eight years after their departure from Kadesh after they hearkened to the ten spies' evil report that cost that Israelite generation their passage to go to the promised land.

Based on the scriptures, we can figure out when Moses died.

When Moses died, the Israelites mourned for Moses' death for thirty days, which is noted 
in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was a son of a hundred and twenty years in his death: his eye did not faint, and the vigor did not flee. 8 And the Sons of Israel wailed for ta-Moses in the Plains of Moab thirty days: and the days of weeping and mourning for Moses were ended. 9 And Joshua, son of Nun, was full of the spirit of wisdom; for Moses had laid ta-his hands upon him: and the Sons of Israel, they listened to him, and they did as which hwhy commanded ta-Moses.

After the death of Moses and their time for mourning, hwhy spoke for the first time to Joshua, which is noted in the book of Joshua

Joshua 1:1 And was after the death of Moses, the servant of hwhy, and hwhy spoke to Joshua, son of Nun, the minister of Moses, to say, 2 Moses, My servant, is dead; and now arise, go over this Jordan, you, and all this People, to the land which I am giving to them, to the Sons of Israel. 3 Every place which you shall tread the sole of your foot on him, to you I have given him, as which I spoke to Moses....10 And Joshua commanded the Officers of the People, to say, 11 Go over in the midst of the Camp, and command the People, to say, Provide for yoursevles victuals; for in still of three days you are going over this Jordan, to go to possess the land, which hwhy, your Elohim, is giving to you to possess her.

This is what it says later in the book of Joshua

Joshua 4:19 And the People, they ascended from the Jordan on the tenth of the first month, and they encamped in the Gilgal, in the edge, east of Jericho.

Computing the days from the tenth day of the first month from the three days, this takes the time line that hwhy spoke to Joshua before they crossed over the Jordan on the seventh day of the first month of the forty-first year. With the V'Zoth Ha-B'rakhah passage of the book of Deuteronomy that they mourned for thirty days for the death of Moses, a month of days, we can trace the date back thirty days to the seventh day of the twelfth month of Adar. I want to thank Mark Biltz of El Shaddai Ministries for showing me Moses' correct birth date. Thank you Mark.

This is a pedigree chart showing the birth of Moses




I will reveal more regarding Moses' time line shortly.



Verse three

3 And was not able anymore of the hiding of him, and she took for him an ark of papyrus, and she daubed her in slime and in pitch, and she put ta-the child in her; and she was laid in the reeds by the bank of the river.

Looking at the word ARK

The Hebrew word for ark is "tey-vah"- Tav, Bet, Heh (
hbt). It is from Strong's concordance number 8392, and its definition

Perhaps of foreign derivation; a box: - ark.


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

This is the same Hebrew word in the Torah portion of Noakh, in the book of Genesis, when 
hwhy commanded Noah to make an ark that can float on water during the flood. Here, history repeats itself, but in an individual means.



Verse four

4 And his sister, she stood from a distance to know what would be done to him.

This would be Moses' first born sister, Miriam. She would have been about six or seven years older than him, meaning that she was just a girl of six or seven years of age when she was watching him. This week's Torah portion passage can be compared to this verse, whic is written in the book of the Psalms

Psalms 121:4 Behold, He that keepeth Israel shall neither slumber nor sleep.
Miriam would have been a type and shadow of 
hwhy keeping an eye on us believers in Yeshua on our journey of unknown whereabouts in our walk with Him.



Verses five and six

5 And the daughter of Pharaoh, she went down to wash upon the river; And her young women were walking over the hand of the river; and she saw ta-the ark in the midst of the reeds, and she sent ta-her female servant, and she took her. 6 And she opened her, and she saw him, ta-the child: and behold, a young male was crying. And she had compassion upon him, and she said, This one is from the children of the Hebrews.

This is one matter in this passage I have yet to hear from anyone as of yet, and I give the glory to 
hwhy for revealing this. One question came to me in verse six is "How did Pharaoh's daughter knew that Moses was of the Hebrews"? Movies have shown this scene that Moses' basket contained a cloth woven in Hebrew style. I have another theory, and to me, it makes sense. When Pharaoh's daughter looked at Moses, she observed Moses' "complete nakedness". When she saw Moses' "anatomy", she saw that Moses's private part was "circumcised". It was most probable that the Egyptian royalty was informed about the Hebrew tradition to circumcise male babies, and Pharaoh's daughter somehow knew about it too. That is how she realized that Moses was of the Hebrew People.

!!!hwhy Kl dbk



Back to Moses' time line. In verse two of this week's Torah portion chapter, Moses' parents hid him for three months, and afterwards made a "mini ark" for him to take him to whomever finds him, who happened to be Pharaoh's daughter. We calculated that Moses died on the seventh day of the twelfth month of Adar at 120 years old. This is the same day that Moses was born exactly 120 years ago. Add three months to his birth date, and this will take it to the seventh day of the third month of Sivan. It is my humble opinion that the day that his parents made the mini ark and Pharaoh's daughter finding him occurred on the Spring High Holy day of SHAVUOTH/PENTECOST!!!

!!!hwhy Kl dbk



Verses seven through nine

And his sister, she said to the daughter of Pharaoh, I can go, and I can call a nurse from the Hebrew women for you, and she may nurse ta-the child for you. 8 And the daughter of Pharaoh, she said to her, Go. And the secret young girl, she went and she called ta-the mother of the child. 9 And the daughter of Pharaoh, she said to her, Travel with ta-this child, and nurse him for me, and I, I will give ta-your wages. And the woman, she took the child, and she nursed him.

Miriam not only saved Moses, she potentially saved the family, as well as all of Israel, by helping her mother to be put on Pharaoh's daughter's pay roster. I do not know how Miriam had the courage to come up to the daughter of a Pharaoh, especially an evil Pharaoh. She was brave to approach her. This was similar to when Judah confronted Joseph when Joseph was known to Judah and his brothers as the Viceroy of Egypt, which is noted in the Torah portions of Mikeyts and Vay-Yigash, in the book of Genesis.

While Moses was being weaned by his mother, Jochebed, he was most likely aquainted of his Hebrew heritage, not like Charlton Heston as Moses in the movie "The Ten Commandments" who did not find out his Hebrew heritage until well into his adulthood, whereas another movie, "Moses", with Ben Kingsley, did make Moses know of his Hebrew heritage.



In the Hebrew text, the phrase "secret young girl" is not the typical Hebrew word we would commonly find. In the King James Version, it is translated as "maid". The typical phrase "young girl" is commonly found in the Hebrew as "na-arah" (
hren), as is found in verse five regarding Pharaoh's daughter's young women, or "yaldah" (hdly), but in this verse, the Hebrew text is "almah".

Looking at the word SECRET YOUNG GIRL

The Hebrew word for secret young girl is "ahl-mah"- Ayin, Lamed, Mem, Heh (
hmle). It is from Strong's Concordance number 5959, and its definition

Feminine of H5958; a lass (as veiled or private): - damsel, maid, virgin.

from 5958 "eh-lehm" (
mle), and its definition

From H5956; properly something kept out of sight (compare H5959), that is, a lad: - young man, stripling.

from 5956 "ah-lahm" (
mle), and its definition

A primitive root; to veil from sight, that is, conceal (literally or figuratively): -  X any ways, blind, dissembler, hide (self), secret (thing).

She was a young virgin girl, but she was more emphasized as a secretive young girl, because it was unusual to have a common Hebrew person to speak to an Egyptian princess. In other words, their conversation was to be only kept "in secret" and "concealed" within the conversation between the daughter of Pharaoh and the young girl, Miriam, Moses' sister. In other words, Miriam became the "secret agent" for the daughter of Pharaoh to get a Hebrew woman to nurse Moses for her. Just as Moses was a secret to Egypt when he was a prince of Egypt, Miriam became the secret agent for Pharaoh's daughter, and that Moses' true identity was to be kept "secret".

!!!hwhy Kl dbk



Verse ten

And the child grew, and she came with him to the daughter of Pharaoh, and became to her for a son. And she called his name, Moses: And she said, For I drew him from the water.

Looking at the word MOSES

The Hebrew word for Moses is "Moh-shey"- Mem, Shin, Heh (
hsm). It is from Strong's Concordance number 4872, and its defintion

From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver: - Moses.


from 4871 "mah-shah" (
hsm), and its definition

A primitive root; to pull out (literally or figuratively): - draw (out).

Moses means "draw out".

By the time he went to be the adoptive son of Pharaoh's daughter, he knew then that he was Hebrew, not unlike Charlton Heston who didn't find out until he was well into adulthood. When the daughter of Pharaoh called him Moses, she most likely called him by the Egyptian language "M'seys" (oom) as from the name "Rameses".

Looking at the following words:

AARON

The Hebrew word for Aaron is "Ah-hah-rohn"- 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 after researching, we find this:

from the Hebrew word "ah-rohn" (
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 "ah-rah" (
hra), and its definition

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

Aaron means "ark". It is ironic that Aaron will be the future High Priest for Israel and would be involved with the Ark of the Covenant on the Fall High Holy Day of Yom Kippur.


MIRIAM

The Hebrew word for Miriam is "Meer-yahm"- Mem, Resh, Yod, Mem Sophit (
Myrm). It is from Strong's Concordance number 4813, and its definition

From H4805; rebelliously; Mirjam, the name of two Israelitesses: - Miriam.

from 4805 "m'ree" (
yrm), and its definition

From H4784; bitterness, that is, (figuratively) rebellion; concretely bitter, or rebellious: - bitter, (most) rebel (-ion, -lious).

from 4784 "mah-rah" (
hrm), and its definition

A primitive root; to be (causatively make) bitter (or unpleasant); (figuratively) to rebel (or resist; causatively to provoke): - bitter, change, be disobedient, disobey, grievously, provocation, provoke (-ing), (be) rebel (against, -lious).

Miriam means "bitter". This would fit perfectly in one account between her and Moses later in the Torah.

Putting their names together, it says this:

"An ark is drawn out to go through bitterness"

This is Yeshua who is the Living Ark who was drawn out from the Kingdom of Heaven, as well as drawn out of His mother, Mary's, womb experienced bitterness through the Jewish leaders of the day, resulting in His crucifixion.

!!!hwhy Kl dbk



Verses eleven and twelve

11 And was in those days, and Moses had grown up, and went out to his brothers, and saw their burdens: and saw an Egyptian man striking a Hebrew man of his brothers. 12 And facing here, and here, and saw that not was a man, and struck ta-the Egyptian, and hid him in the sand.

This is a rare account when Moses was in a state of anger and murdering a fellow Egyptian, let alone burying the Egyptian in the sand. This shows all the more that Moses knew that he was Hebrew, and no doubt kept in touch with his family. That is why he was angry of the injustice that was done by his brother by the Egyptian. Also, Moses thought that he could do justice in his own strength and through his position of power.



Verses thirteen through fifteen

13 And went out the second day, and behold, two Hebrew men were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you to a man of 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....

There were theories on how the Hebrews knew about Moses killing the Egyptian. In movies, Moses did it publicly. In cartoons someone spied on the matter.

This is my theory. There were just the three people: Moses, the Hebrew servant and the Egyptian. When Moses killed the Egyptian, the Hebrew escaped. On the next day, when Moses found out from the two Hebrew men that they knew he killed the Egyptian, who was the person that told them? It was the Hebrew man whom the Egyptian attacked. In other words, besides Moses, the Hebrew servant was the only eyewitness to the event, seeing Moses killing the Egyptian and burying the Egyptian in the sand, and the Hebrew servant went and spread the word to his brethren what Moses did to the Egyptian. It was so well spread that it reached the Egyptians and then to Pharaoh within "twenty four hours". Talking about "spreading wildfire".

If the Hebrew was smart, he should have kept his mouth Quiet. But why did he gossiped about it? Didn't he knew that he was Jochabed's son? I don't know.

The prophet Job noted about those who keep their tongue, which is noted in his book

Job 29:10 The nobles held their peace, and their tongue cleaved to the roof of their mouth.

Those who kept their tongue to themselves were nobles. I wished that one Hebrew kept his mouth shut, but at the same time 
hwhy allowed it to happen for a reason.



Verse fifteen

15 ... And Moses fled from the face of Pharaoh,...

hwhy allowed the word to spread against Moses, but it was ordained for Moses to leave Egypt at this point in time.



Verse fifteen

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

This is a map showing where Midian is located

Egypt-Midian

As one can see, the land of Midian is located east of the Red Sea, which is today, the Gulf of Aquaba. This will be very crucial as we read further into the book of Exodus.



Verses sixteen and seventeen

16 And to the priest of Midian were seven daughters: And they came, and they drew, and they filled ta-the troughs to water the flocks of their father. 17 And the shepherds, they came, and they drove them away: and Moses arose, and saved them, and watered ta-their flocks.

This is similar to what happened with Jacob when he met Rachel, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 29:9 And they were still speaking with themselves, and Rachel was coming with the sheep which were to her father: for she was a shepherdess. 10 And was, as which Jacob saw ta-Rachel the daughter of Laban, brother of his mother, and ta-the sheep of Laban, brother of his mother, and Jacob came near, and rolled ta-the stone from upon the mouth of the bore-well, and watered ta-the flock of Laban, brother of his mother.

This was the third well account in which one of a Hebrew household was at a well where a future wife was present. In this case, Moses saved the seven sisters from the shepherds who drove them out, because there were no men with them to defend them.

By the way, it is supposed that the constellation Pleiades is also called "the Seven Sisters".

Pleiades


It could be possible that the seven sisters is based from the seven sisters in this week's Torah portion passage.



Verses eighteen through twenty

18 And they came to Reuel, their father, and said, Why have you come hurrying today? 19 And they said, An Egyptian man rescued us from the hand of the shepherds, and also drawing, drew for us, and watered ta-the flock. 20 And said to his daughters, And where is he? To why is this you have left ta-the man? Call to him, and shall eat bread.

This can be compared to Rebekah and Rachel returning to their homes and reported their accounts, and Laban goes to gather Eliezer and Jacob from the wells with pomp and fanfare and takes them into the home, which are noted
in the Torah portions of Khai-yey Sarah and Vay-Yeytsey, in the book of Genesis

Genesis 24:28 And the young woman, she ran, and she told to the house of her mother according to these words. 29 And to Rebekah was a brother, and his name was Laban: and Laban ran to the man to the outside to the eye-well. 30 And was, as seeing ta-the nose ring and ta-the bracelets upon the hands of his sister, and as he heard ta-the words of Rebekah, his sister, to say, Thus spoke the man to me; And came to the man; and behold, was standing by the camels by the eye-well. 31 And said, Come, blessed of hwhy!; To why are you standing in the outside? And I, I have prepared the house and a place for the camels! 32 And the man came to the house: and unloaded the camels, and gave straw and fodder for the camels, and water to wash his feet and the feet of the men who were with him.

Genesis 29:12 And Jacob told to Rachel that he was a brother of her father, and that he was the son of Rebekah: and she ran and she told to her father. 13 And was, as Laban heard ta-the  hearing of Jacob, son of his sister, and ran to meet him, and embraced to him, and kissed to him, and brought him to his house. And he accounted to Laban ta all of these words.

This is another Hebraic pattern of a well scene in the Brith Khadashah (the New Covenant) where Yeshua met a Samaritan woman at the well, which it's noted in the Gospel of John

John 4:5 Then cometh he to a city of Samaria, which is called Sychar [Shechem], 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 Annointed: when He is come, He will tell us all things. 26 Yeshua saith unto her, I that speak unto thee am He. 27 And upon this came His disciples, and marvelled that He talked with the woman: yet no man said, What seekest Thou? Or, Why talkest Thou with her? 28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a Man, which told me all things that ever I did: is not this the Messiah? 30 Then they went out of the city, and came unto Him.... 39 And many of the Samaritans of that city believed on Him for the saying of the woman, which testified, He told me all that ever I did. 40 So when the Samaritans were come unto Him, they besought Him that He would tarry with them: and He abode there two days.

Rico Cortes of Wisdom in Torah Ministries noted that the Samaritan woman was a symbol of the Ten Northern Tribes who were divorced from 
hwhy as mentioned in the book of the prophet Jeremiah

Jeremiah 3:1 They say, If a man put away ta-his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played ta the harlot with many lovers [(Myer) could be also translated as "flocks"]; yet return again to Me, saith hwhy. 2 Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. 3 Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. 4 Wilt thou not from this time cry unto Me, My Father, Thou art the Guide of my youth? 5 Will He reserve His Anger for ever? Will He keep It to the end? Behold, thou hast spoken and done evil things as thou couldest. 6 hwhy said also unto me in the days of Josiah, the king, Hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. 7 And I said after she had done ta-all these things, Turn thou unto Me. But she returned not. And her treacherous sister, Judah, saw it. 8 And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her ta-a Bill of Divorce;...

In other words, the harlot was a shepherd to foreign flocks 
which were not Israel flocks. In the Hebrew text, the Hebrew word flocks (lovers), which is "rey-a" (er  or eyr), in Jeremiah, is rooted in the word "flock", which is "ra-ah" (her). Yeshua became the fourth person to be at a well, awaiting His future "bride", the symbol of the ten tribes of Israel.

By the way, verse forty of John's passage could also connect to this passage, which is noted in the book of the prophet Hosea

Hosea 6:2 Shall keep up alive of two days: shall ascend us on the third day, and we shall live to His Face.

A day is as a thousand years, which the apostle Peter noted in his epistle

2 Peter 3:8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

When Yeshua was resurrected from the dead, the world, especially the Lost Ten Northern Tribes of Israel who were divorced, were offered the Gospel for about 2,ooo years (two days), and in the third day (beginning of the 3,000th year) we believers will be ascended to be to His Face.


The three well scenes have similar patterns to which Eliezer, Jacob and Moses experienced:

One: A foreigner comes to the well
Two: Someone served the foreigner water
Three: The foreigner reveals who he is
Four: The resident of the area returns home and reports the account
Five: People come to the well and invite the foreigner home

This pattern has repeated itself in similar matters between generations in the Hebrew lineage, first Eliezer for Isaac, then Jacob, and now Moses, and then Yeshua.

Reuel is a descendant of Midian through Abraham's third wife, Keturah, which is noted in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 25:1 And added Abraham, and took a wife, and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian,

Looking at the word REUEL

The Hebrew word for Reuel is "R'oo-eyl"- Resh, Ayin, Vav, Aleph, Lamed (
lawer). It is from Strong's Concordance number 7467, and its definition

From the same as H7466 and H410; friend of God; Reuel, the name of Moses’ father in law, also of an Edomite and an Israelite: - Raguel, Reuel.

Reu

from 7466 "r'oo" (
wer), and its definition

For H7471 in the sense of H7453; friend; Reu, a postdiluvian patriarch: - Reu.

from 7471 "r'ee" (
yer), and its definition

From H7462; pasture: - pasture.

from 7462 "rah-ah" (
her), and its defintion

A primitive root; to tend a flock, that is, pasture it; intransitively to graze (literally or figuratively); generally to rule; by extension to associate with (as a friend): -    X break, companion, keep company with, devour, eat up, evil entreat, feed, use as a friend, make friendship with, herdman, keep [sheep] (-er), pastor, + shearing house, shepherd, wander, waste.

Reu means "shepherd"

El

from 410 "eyl" (
la), and its definition

Shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): - God (god), X goodly, X great, idol, might (-y one), power, strong. Compare names in “-el.”

from 352 "ah-yeel" (
lya), and its defintion

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.

El means "El".

Reuel means "Shepherd of El" or "El is My Shepherd".

Reuel's name revealed to Moses that Moses was going to dwell under "El is My Shepherd", and Reuel's name says to us is that Moses will be trained as a "shepherd". This applies to us believers in Yeshua in which we will be trained, are being trained, or have been trained by the Heavenly Father to be "shepherds for Yeshua, the Messiah".

!!!hwhy Kl dbk



Verses twenty-one and twenty two

21 And Moses was content to dwell with ta-the man: And gave ta-Zipporah, his daughter, to Moses. 22 And she birthed a son, and called ta-his name Gershom: for had said, I had became a stranger in a foreign land.

Zipporah became be the third bride at the well in Biblical history, which in this case was for Moses. It looked like Moses was staying in Midian for a while. As I noted earlier, Midian is east of the Red Sea, which is today, the Gulf of Aquaba

Egypt-Midian

Looking at the following words:

ZIPPORAH

The Hebrew word for Zipporah is "Tseep-poh-rah"- Tsade, Peh, Resh, Heh (
hrpu). It is from Strong's Concordance number 6855, and its defintion

Feminine of H6833; bird; tsipporah, Moses’ wife: - Zipporah.

from 6833 "tseep-por" (
rpu), and its definition

From H6852; a little bird (as hopping): - bird, fowl, sparrow.

from 6852 "tsah-phahr" (
rpu), and its definition

A primitive root; to skip about, that is, return: - depart early.

Zipporah means "bird"


GERSHOM

The Hebrew word for Gershom is "Geyr-shohm"- Gimel, Resh, Shin, Mem Sophit 
(Msrg). It is from Strong's Concordance number 1647, and its definition

For H1648; Gereshom, the name of four Israelites: - Gershom.

from 1648, "geyr-shohm"
(Mwsrg), and its definition

From H1644; a refugee; Gereshon or Gereshom, an Israelite: - Gershon, Gershom.

 from 1644 "gah-rash"
(srg), and its definition

A primitive root; to drive out from a possession; especially to expatriate or divorce: - cast up (out), divorced (woman), drive away (forth, out), expel, X surely put away, trouble, thrust out.

According to Strong's, there is nothing in his definition in which Gershom means "stranger", but he does note that it means "divorced" and "driven out" or "driven away". Maybe that it is what Moses meant when he named his first born, Gershom. Also, in theory, it could also be a double play on the Hebrew words "garash" and "ger", meaning "A stranger driven out", or "A stranger divorced", or "A stranger driven away".

Moses named his son Gershom as a remembrance that he was driven out from Egypt on his own accord for fear of Pharaoh killing him, and to remind himself that he was a stranger in a foreign land. This was a similar result for Abraham, Jacob and Joseph, when they traveled to a foreign land away from home.

Zipporah would be training Moses to be a shepherd, because she was a shepherdess, like Rachel was. Also, Zipporah, meaning bird, would be a type and shadow of the Ruakh HaKodesh (the Holy Spirit) leading Moses to become a shepherd, which he would later become a shepherd for the Israelite People. Moses' training to be a shepherd would be a type and shadow of Yeshua as the Good Shepherd, which is noted in the Gospel of John

John 10:11 I am the Good Shepherd: The Good Shepherd giveth His Life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the Good Shepherd, and know My Sheep, and am known of Mine. 15 As the Father knoweth Me, even so know I the Father: and I lay down My Life for the Sheep. 16 And other Sheep I have, which are not of this Fold: them also I must bring, and they shall hear My Voice; and there shall be One Fold, and One Shepherd. 17 Therefore doth My Father love Me, because I lay down My Life, that I might take It again. 18 No man taketh It from Me, but I lay It down of Myself. I have power to lay It down, and I have power to take It again. This Commandment have I received of My Father.

By the way, the "other sheep" refer to the Lost Ten Northern Tribes of Israel who were divorced from Israel around 732 B.C. and were exiled to Assyria and later in time traveled north, then west, to Western Europe and North America, Australia, South Africa and other locations. It also applies to those who are not of the natural Israelites.



Verse twenty three

23 And was in those many days, and the king of Egypt died: and the Sons of Israel, they sighed from the slavery, and they cried out, and their hallooing, she ascended to the Elohim from the slavery.

I am still searching out the time line regarding the possibility of the Pharaoh/Pharaohs who existed during this time line.



Verses twenty four and twenty five

24 And Elohim heard ta-their groaning, and Elohim remembered ta-His Covenant with ta-Abraham, with ta-Isaac, and with ta-Jacob. 25 And Elohim saw ta-the Sons of Israel, and Elohim knew.

When 
hwhy remembered His Covenant with Abraham, Isaac and Jacob, it does not mean that He forgot about it until now. It means that He kept it in mind in the back burner and then brought it forth in priority. It is just like cooking two different things on a stove that go together. One item is put at the back burner cooking low while focusing and cooking the other item on the front burner. But when it is done, the item that was in the back burner is brought forth to the front burner to be worked on next. It is an act of priorities to hwhyhwhy had to accomplish something first before He can bring the next task to the forefront for part of His Eternal Plan for the Israelites. This is similar in the Torah portion of Mikeyts, in the book of Genesis, when the Chief Cup Bearer who forgot about Joseph for two years, recalled Joseph who interpreted his dream, and told Pharaoh what Joseph did for the Chief Cup Bearer, hwhy's act to bring the item from the back burner to the front.


Ending this week's Torah portion chapter, the apostle Stephen noted this week's Torah portion chapter's account, which is noted in the book of the Acts

Acts 7:20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the Sons of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that hwhy by his hand would deliver them: but they understood not. 26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.







CHAPTER 3

Exodus 3:1-22

Exo 3:1 And Moses was tending
ta-the flock of Jethro, his father-in-law, the priest of Midian: and guided ta-the flock behind the wilderness, and came to the Mountain of the Elohim, to Horeb. 2 And the Messenger of hwhy appeared to him in a Flame of Fire from the midst of the thorn bush: And saw, and behold, the thorn bush was burning in the fire, and the thorn bush was not consumed. 3 And Moses said, I will turn aside now, and I will see ta-this Great Sight why the thorn bush is not burned.

4 And 
hwhy saw that had turned aside to see. And Elohim called to him from the midst of the thorn bush, and said, Moses! Moses! And said, Behold I. 5 And said, Do you not draw near hither: Slip off your sandals from upon your feet, for the place where you are standing upon him, he is Holy Ground. 6 And said, I am the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob. And Moses hid his face; for was fearing looking to the Elohim. 7 And hwhy said, Seeing, I have seen ta-the affliction of My People who are in Egypt, and I have heard ta-their cry from the face of his task drivers; for I know ta-his sorrow; 8 And I have come down to deliver him from the hand of Egypt, and to bring him up from her land to a good and broad land, to a land flowing with milk and honey; to the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

9 And now, behold, the cry of the Sons of Israel has come to Me: and I have also seen 
ta-the oppression which Egypt, they are oppressing them. 10 And now go, and I will send you to Pharaoh, and bring out ta-My People, the Sons of Israel, from Egypt.

11 And Moses said unto the Elohim, Who am I that I should go to Pharaoh, and that I should bring out
ta-the Sons of Israel from Egypt? 12 And said, I am with you; and this shall be the Sign to you, that I have sent you: In your bringing out ta-the People from Egypt, you shall serve ta-the Elohim upon this mountain.

13 And Moses said to the Elohim, Behold, I shall come to the Sons of Israel, and I shall say to them, the Elohim of your fathers hath sent me to you; and they shall say to me, What is His Name? What shall I say to them? 14 And Elohim said to Moses, I AM THAT I AM: and said, Thus you shall say to the Sons of Israel, I AM has sent me to you.

15 And Elohim said further to Moses, Thus you shall say to the Sons of Israel, 
hwhy, Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, has sent me to you: this is My Name for ages, and this is My Memorial to generation of generation. 16 Go, and you shall gather ta-the Elders of Israel, and you shall say to them, hwhy, Elohim of your fathers, appeared to me, the Elohim of Abraham, of Isaac, and of Jacob, to say, Visiting, I have visited you, and ta-the doings to you in Egypt: 17 And I said, I will bring you up from the affliction of Egypt to the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, to a land flowing with milk and honey. 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 a journey of three days in the wilderness, and we will sacrifice to hwhy, our Elohim. 19 And I, I know that the king of Egypt will not permit you to go, and not on a strong hand.

20 And I will stretch out 
ta-My Hand, and I will strike ta-Egypt in all of My Wonders which I will do in his midst: and after thus, shall send you away. 21 And I will give this People ta-favor in the eyes of Egypt: and shall be, when you go, you shall not go empty: 22 And a woman shall inquire from her neighbor, and from the stranger in her house, vessels of silver, and vessels of gold, and clothes: and you shall put upon your sons, and upon your daughters; and you shall strip ta-Egypt.


(NOTE: Not all verses will have comments)


Verse one

1 And Moses was tending ta-the flock of Jethro, his father-in-law, the priest of Midian: and guided ta-the flock behind the wilderness, and came to the Mountain of the Elohim, to Horeb.

The tradition Mount Horeb, or Mount Sinai, is stated to be located at the Sinai Peninsula, in Egypt

Egypt-Midian 3

The problem with this location is that Moses was still located in the land of Midian where Mount Sinai is. Midian is located on the "east" side of the Red Sea, which is today the Gulf of Aquaba

Egypt-Midian 4

Also researching, the Wilderness of Sinai was "part of Egypt" at that time. This is a map showing Egypt occupying the Sinai Peninsula, which would have been during the time of Moses around 1400 BC

Egypt

Egypt

But where Moses was residing at the time was in the land of Midian. Therefore, the traditional location of Mount Sinai is not the correct location.

Egypt-Sinai  6

The late Ron Wyatt of The Wyatt Family Website and Ark Discovery International, and Jim and Penny Caldwell of Split Rock Research Foundation, and Rob Cornuke of Base Institute all agree that Mount Horeb is located in Midian, and is today in Saudi Arabia, and is known as Jebel al Lawz.

Egypt-Sinai 6

By the way, going back to chapter two of this week's Torah portion, when Moses escaped from Pharaoh by going to Midian, if he stopped at the Traditional Mount Sinai location at modern day Sinai Peninsula, he would have still been in Egyptian territory, and Pharaoh would have sent a searching party to hunt for Moses.



Verses two and three

2 And the Messenger of hwhy appeared to him in a Flame of Fire from the midst of the thorn bush: And saw, and behold, the thorn bush was burning in the fire, and the thorn bush was not consumed. 3 And Moses said, I will turn aside now, and I will see ta-this Great Sight why the thorn bush is not burned.

These are satellite images leading to the location of Mount Sinai, which is located at Jebel al Lawz, in Eastern Saudi Arabia

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai

Mount Sinai


This is a picture of Mount Sinai located at Jebel al Lawz in Saudi Arabia. The Dark area on top is the area where the fire and the cloud was located that Moses met
hwhy for forty days and forty nights. This is the location where Moses saw the burning thorn bush in the land of Midian on Jebal al Lawz. Thank you Ron, Jim and Penny, and Rob.

Mount Sinai


Jim and Penny Caldwell have a DVD out, titled "Exploring Arabia's Sinai", containing four hours of videos and pictures of the Real Mount Sinai of Jebal al Lawz. Click on the image below to go to their website for further information.

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

DISCLAIMER

The views and opinions expressed, from the teaching below, are solely those of the personel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.

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JIM AND PENNY CALDWELL
Exploring Arabia's Sinai

Jim And Penny Caldwell



Verses four and five

4 And hwhy saw that had turned aside to see. And Elohim called to him from the midst of the thorn bush, and said, Moses! Moses! And said, Behold I. 5 And said, Do you not draw near hither: Slip off your sandals from upon your feet, for the place where you are standing upon him, he is Holy Ground.

How often does a bush not get burned like this one? hwhy can do anything. This was a unique bush, because it was not mentioned after that again. One should wander if this thorn bush still existed at the time Moses brought the Hebrew People to the location, and went up twice to the top of the mountain for forty days and forty nights.

Notice that 
hwhy called his name twice "Moses! Moses!". This is the third time that a person was called twice. The other two were Abraham and Jacob.

Indirectly related, there was another incident in the book of Joshua where Joshua took off his sandal from his foot, which is noted in his book

Joshua 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a Man over against him with His Sword drawn in His Hand: and Joshua went unto Him, and said unto Him, Art Thou for us, or for our adversaries? 14 And He said, Nay; but as Captain of the Army of hwhy am I now come. And Joshua fell on his face to the earth, and did worship, and said unto Him, What saith my Lord unto His servant? 15 And the Captain of hwhy's Armyt said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is Holy. And Joshua did so.

Also, how often does one stand on Holy Ground? This was the first time that anyone of Hebrew heritage since Abraham that had to take off their sandals in a holy territory.


Looking at the word THORN BUSH

The Hebrew word for thorn bush is "s'neh"- Samek, Nun, Heh (
hno). It is from Strong's Concordance number 5572, and its definition

From an unused root meaning to prick; a bramble: - bush.

It also means "thorn bush" based on the translation "prick", or one can call it "pricking bush".

If the word sounds familiar, it the from the location where the Mount Sinai is located, in the Wilderness of Sinai.

Looking at the word SINAI

The Hebrew word for Sinai is "See-nai"- Samek, Yod, Nun, Yod (
ynyo). It is from Strong's Concordance number 5514, and its definition

Of uncertain derivation; Sinai, a mountain of Arabia: - Sinai.

It doesn't say its true meaning here, but it is derived from Strong's Concordance 5572 "s'neh", the thorn bush, or pricking bush, noted above. The Wilderness of Sinai is a wilderness of the "thorn bush", or the "pricking bush".

This was where 
hwhy was "pricking" Moses to start his new mission and occupation, based on the definition of Jethro's name, to save the People of Israel. This is comparable to my commentary in last week's Torah portion of Va-Y'khi, in the book of Genesis, when the Israelites were located at the threshing floor at Almah, before they crossed over to the land of Canaan to bury their father, Jacob, and the Egyptians stayed behind, which was the brothers' act to thresh out the Egyptians through the Thorn Trees, which is Almah in Hebrew. Similarly, this is what Moses was about to experience by being "pricked" from his previous occupation to his new "Kingdom Occupation"

This is what the Heavenly Father does to us as believers in our lives by being "spiritually pricked" to begin our new "spiritual occupations" in Yeshua, the Messiah, in our walk in Him.



Verse six

6 And said, I am the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob. And Moses hid his face; for was fearing looking to the Elohim.

Moses was so afraid that he feared to look upon Him. 
hwhy Himself later said to Moses to not look at Him, which is noted in the Torah portion of Ki Thisa, in the book of Exodus

Exodus 33:20 And He said, You are not able to see My Face: for the Adam shall not see Me, and live.

Later in the Torah, when Moses was leading the Israelites in the wilderness, Moses was able to see 
hwhy Face to face, which is noted in the Torah portion of B'ha-alothkhah, in the book of Numbers

Numbers 12:7 Not so of My servant, Moses! He is faithful in all of My House. 8 I speak among him Mouth to mouth, and of appearance, and not in riddles;...

In relation to us believers, all of us will fear to look upon Yeshua when He comes back for us. Even the non-believers will fear the sight of Yeshua coming back and dread it, which is noted by the apostle John in the book of Revelation

Revelation 6:12 And I beheld when He had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of the heavens fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heavens departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the Face of Him that sitteth on the Throne, and from the Wrath of the Lamb: 17 For the great day of His Wrath is come; and who shall be able to stand?



Verses seven and eight

7 And hwhy said, Seeing, I have seen ta-the affliction of My People who are in Egypt, and I have heard ta-their cry from the face of his task drivers; for I know ta-his sorrow; 8 And I have come down to deliver him from the hand of Egypt, and to bring him up from her land to a  good and broad land, to a land flowing with milk and honey; to the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

Notice the emphasis in these verses that
hwhy was referring to the People in the "third singular male person" as "his" and "him", just like whom Pharaoh spoke of in chapter one of this week's Torah portion. This singular suffix in these verses are referring to Yeshua. It was when Yeshua was about two years old that these scriptures were fulfilled, which is noted in the book of the prophet Hosea

Hosea 11:1 When Israel was a young man, then I loved him, and called My Son out of Egypt.

This was the fulfillment of this prophecy, which is noted in the Gospel of Matthew

Matthew 2:10 When they saw the Star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the Young Child with Mary, His mother, and fell down, and worshipped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. 12 And being warned of hwhy in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the Messenger of hwhy appeareth to Joseph in a dream, saying, Arise, and take the Young Child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the Young Child to destroy Him. 14 When he arose, he took the Young Child and His mother by night, and departed into Egypt: 15 And was there until the death of Herod: that it might be fulfilled which was spoken of hwhy by the prophet, saying, Out of Egypt have I called my son.

These accounts also apply to us believers in Yeshua when
hwhy called us out from the world, symbolized as Egypt.

In relevance with verse eight of this week's Torah portion passage, Mark Biltz of El Shaddai Ministries noted that this was a recall of what Joseph said to his brothers before he died, which is noted in last week's Torah portion of Va-Y'khi, in the book of Genesis

Genesis 50:22 And Joseph dwelt in Egypt, he, and the house of his father: and Joseph lived a hundred and ten years.... 24 And Joseph said to his brothers, I am dying: and Elohim, visiting, will visit you, and will ascend you from this land to the land which was sworn to Abraham, to Isaac, and to Jacob. 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.

Also notice that 
hwhy is restating the land that He promised to Abraham to his descendants, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:17 And was, the sun gone down, and was dark, and behold, a smoking furnace and a fiery lamp (torch) that passed over between those pieces. 18 In his day hwhy cut a Covenant with ta-Abram, to say, To your seed I have given ta-this land from the river of Egypt unto the great river, the river Euphrates: 19 ta-the Kenites, and ta-the Kenizzites, and ta the Kadmonites, 20 And ta-the Hittites, and ta-the Perizzites, and ta-the Rephaim, 21 And ta-the Amorites, and ta-the Canaanites, and ta-the Girgashites, and ta-the Jebusites.

Notice that there are ten Canaanite tribes noted in Genesis, but one Canaanite tribe is not mentioned, and that was the Hivites.

Indirectly related, in my opinion, the seven Canaanite tribes were symbols of the seven Anti-Lights of the Menorah, which is contrary to the Menorah in the Tabernacle/Temple.

Looking at each of the following Canaanite tribal words:

HITTITE

The Hebrew word for Hittite is "Khee-tee"- Khet, Tav, Yod (
ytx). It is from Strong's Concordance number 2850, and its definition

Patronymic from H2845; a Chittite, or descendant of Cheth: - Hittite, Hittites.

from 2845 "kheyth" (
tx), and its definition

From H2865; terror; Cheth, an aboriginal Canaanite: - Heth.


from 2865 "khah-tath" (
ttx), and its definition

A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear: - abolish, affright, be (make) afraid, amaze, beat down, discourage, (cause to) dismay, go down, scare, terrify.

Hittite means "terror".


GIRGASHITE

The Hebrew word for Girgashite is "Geer-gah-shee"- Gimel, Resh, Gimel, Shin, Yod (
ysgrg). It is from Strong's Concordance number 1622, and its definition

Patrial from an unused name (of uncertain derivation); a Girgashite, one of the native tribes of Canaan: - Girgashite, Girgasite.

There is a possibility that this tribal name comes from two different words. This is an extensive research.

Gir

Definition One

from the Hebrew word "geh-rahr" (
rrg) from Strong's Concordance number 1642, and its definition

Probably from H1641; a rolling country; Gerar, a Philistine city: - Gerar.

from 1641 "gah-rahr" (
rrg), and its definition

A primitive root; to drag off roughly; by implication to bring up the cud (that is, ruminate); by analogy to saw: - catch, chew, X continuing, destroy, saw.

Gir means "destroy".


Definition Two

from the Hebrew word "geh-rah" (
arg) from Strong's Concordance number 1617 and its definition

Perhaps from H1626; a grain; Gera, the name of six Israelites: - Gera.

from 1626 "geh-rah" (
hrg), and its definition

From H1641 (as in H1625); properly (like H1620) a kernel (round as if scraped), that is, a gerah or small weight (and coin): - gerah.

Gir means "grain".


Definition Three

From the Hebrew word "geh-rah" (
hrg) from Strong's Concordance number 1625, and its definition

From H1641; the cud (as scraping the throat): - cud.

Gir means "cud".


Definition Four

from the Hebrew word "gah-rah" (
hrg) from Strong's Concordance number 1624, and its definition

A primitive root; properly to grate, that is, (figuratively) to anger: - contend, meddle, stir up, strive.

Gir means "anger" and "strife".


Definition five

from the Hebrew word "geer" or "geyr" (
rg or ryg) from Strong's Concordance number 1616, and its definition

From H1481; properly a guest; by implication a foreigner: - alien, sojourner, stranger.

from 1481 "goor" (
rwg), and its definition

A primitive root; properly to turn aside from the road (for a lodging or any other purpose), that is, sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather for hostility (as afraid): - abide, assemble, be afraid, dwell, fear, gather (together), inhabitant, remain, sojourn, stand in awe, (be) stranger, X surely.

Gir means "stranger".


Gashi

from the Hebrew word "goosh" or "geesh" (
swg or syg) from Strong's Concordance number 1487, and its definition

Of uncertainly derivation; a mass of earth: - clod.


My best bet that the first definition would best describe with the full name

Girgashite means
"a Destructive Strange Earth".



AMORITE

The Hebrew for Amorite is "Eh-moh-ree"- Aleph, Mem, Resh, Yod (
yrma). It is from Strong's Concordance number 567, and its definition

Probably a patronymic from an unused name derived from H559 in the sense of publicity, that is, prominence; thus a mountaineer; an Emorite, one of the Canaanitish tribes: - Amorite.

from 559 "ah-mahr" (
rma), and its definition

A primitive root; to say (used with great latitude): - answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command (ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use [speech], utter, X verily, X yet.

Amorite means "a Publican Mountaineer Demander".



CANAANITE

The Hebrew word for Canaanite is "K'nah'ah-nee"- Kaph, Nun, Ayin, Nun, Yod (
ynenk). It is from Strong's Concordance number 3669, and its definition

Patrial from H3667; a Kenaanite or inhabitant of Kenaan; by implication a pedlar (the Cananites standing for their neighbors the Ishmaelites, who conducted mercantile caravans): - Canaanite, merchant, trafficker.

from 3667 "k'nah'ahn" (
nenk), and its definition

From H3665; humiliated; Kenaan, a son of Ham; also the country inhabited by him: - Canaan, merchant, traffick.

from 3665 "k'nah" (
enk), and its definition

A primitive root; properly to bend the knee; hence to humiliate, vanquish: - bring down (low), into subjection, under, humble (self), subdue.

Canaanite means "a Subdued Pedlar".



PERIZZITE

The Hebrew word for Perizzite is "p'reez-zee"- Peh, Resh, Zayin, Yod (
yzrp). It is from Strong's Concordance number 6522, and its definition

For H6521; inhabitant of the open country; a Perizzite, one of the Canaanitish tribes: - Perizzite.

from 6521 "p'rah-zee" or "p'roh-zee" (
yzrp or yzwrp), and its definition

From H6519; a rustic: - village.

from 6519 "p'rah-zah" (
hzrp), and its definition

From the same as H6518; an open country: - (unwalled) town (without walls), unwalled village.

from 6518 "pah-rahz" (
zrp), and its definition

From an unused root meaning to separate, that is, decide; a chieftain: - village.

Perizzite means "a Separate Inhabitant Of An Open Country".



HIVITE

The Hebrew word for Hivite is "Khee-vee"- Khet, Vav, Yod (
ywx). It is from Strong's Concordance number 2340, and its definition

Perhaps from H2333; a villager; a Chivvite, one of the aboriginal tribes of Palestine: - Hivite.

from 2333 "khah-vah" (
hwx), and its definition

Properly the same as H2332 (lifegiving, that is, living place); by implication an encampment or village: - (small) town.

from 2332 "khah-vah" (
hwx), and its definition

Causative from H2331; lifegiver; Chavvah (or Eve), the first woman: - Eve.

from 2331
"khah-vah" (hwx), and its definition

A primitive root; (compare H2324, H2421); properly to live; by implication (intensively) to declare or show: - show.

Hivite means "a Life Of A Showy Villager".



JEBUSITE

The Hebrew word for Jebusite is "Y'voo-see"- Yod, Bet, Vav, Samek, Yod (
yowby). It is from Strong's Concordance number 2983, and its definition

Patrial from H2982; a Jebusite or inhabitant of Jebus: - Jebusite(-s).

from 2982 "y'voos" (
owby), and its definition

From H947; trodden, that is, threshing place; Jebus, the aboriginal name of Jerusalem: - Jebus.

from 947 "boose" (
owb), and its definition

A primitive root; to trample (literally or figuratively): - loath, tread (down, under [foot]), be polluted.

Jebusite means "a Loathing Treaded Pollutant".


Putting them in a list form based on their characteristics, this is what they display:

Hittite: Terror
Girgashite: Mass Of Destructive Strangers
Amorite: Demander
Canaanite: Subduer
Perizzite: Separater (Divider)
Hivite: Showoff (of The Mouth)
Jebusite: Polluter (Profaner)

All of these tribes have negative traits
attached to their identities. The Israelites were to destroy each of these Canaanite tribes bearing these negativie characteristics. We as believers in the Messiah today have to deal with these spiritual seven negative charateristics in our spiritual lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).

!!!hwhy Kl bdk



Verses nine and ten

9 And now, behold, the cry of the Sons of Israel has come to Me: and I have also seen ta-the oppression which Egypt, they are oppressing them. 10 And now go, and I will send you to Pharaoh, and bring out ta-My People, the Sons of Israel, from Egypt.

This was a tall order 
hwhy required Moses to have him take the whole nation of Israel out of the evil Pharaoh. Our Heavenly Father sometimes require tall orders in our walk with Him as believers in Yeshua.



Verse eleven

11 And Moses said unto the Elohim, Who am I that I should go to Pharaoh, and that I should bring out ta-the Sons of Israel from Egypt?

In other words, Moses' response was based on reputation. He was saying to 
hwhy, "Hey, have you forgotten that I ran away from the other Pharaoh and lost my princely status in the Egyptian Kingdom? Now that there is another Pharaoh who doesn't know that I was once a prince, how do you expect me to take them out with no Egyptian status"? This was Moses' excuse number one.



Verse twelve

12 And said, I am with you; and this shall be the Sign to you, that I have sent you: In your bringing out ta-the People from Egypt, you shall serve ta-the Elohim upon this mountain.

In other words, 
hwhy was responding to Moses' reputation by saying, "My reputation is sufficient for you, and the token is Me sending you to them".



Verse thirteen

13 And Moses said to the Elohim, Behold, I shall come to the Sons of Israel, and I shall say to them, the Elohim of your fathers hath sent me to you; and they shall say to me, What is His Name? What shall I say to them?

Moses' second excuse was disbelief from the People that 
hwhy sent him, and they will inquire His name saying "Who is He that gave you this right?" or "What is His Name"?



Verse fourteen

14 And Elohim said to Moses, I AM THAT I AM: and said, Thus you shall say to the Sons of Israel, I AM has sent me to you.

hwhy's response to Moses was in the Hebrew
"Eh-yey Ah-sheyr Eh-yey" (
hwha rsa hwha)
I AM THAT I AM.

Does this remind anyone of the phrase "I am that I am, and that's all that I am"? Anyone remember the Popeye cartoons? This could be where the writers received the idea of Popeye's coined phrase.

Yeshua revealed Himself to the Jews with this identity, which is noted in the Gospel of John

John 8:56 Your father, Abraham, rejoiced to see My day: and he saw It, and was glad. 57 Then said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham? 58 Yeshua said unto them, Verily, verily, I say unto you, Before Abraham was, I AM.

When Yeshua said this to them, He was saying to them that He is the I AM- Eh'yey (hwha) that Moses met at Mount Sinai at the burning thorn bush.



Verses fifteen through seventeen

15 And Elohim said further to Moses, Thus you shall say to the Sons of Israel, hwhy, Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, has sent me to you: this is My Name for ages, and this is My Memorial to generation of generation. 16 Go, and you shall gather ta-the Elders of Israel, and you shall say to them, hwhy, Elohim of your fathers, appeared to me, the Elohim of Abraham, of Isaac, and of Jacob, to say, Visiting, I have visited you, and ta-the doings to you in Egypt: 17 And I said, I will bring you up from the affliction of Egypt to the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, to a land flowing with milk and honey.

hwhy returned to His Premise to Moses, and picked up where He left off by repeating the Word similar to what He spoke to Abraham in Genesis regarding the future of his offspring, as noted earlier.



Verses eighteen and nineteen

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 a journey of three days in the wilderness, and we will sacrifice to hwhy, our Elohim. 19 And I, I know that the king of Egypt will not permit you to go, and not on a strong hand.

hwhy was telling Moses that he has to bring the Elders of Israel with him. In the movies, they showed only Aaron and Moses, but in this verse, he went with the Elders of Israel. That means a good amount of people went with Moses. Guessing, it was possible that Moses met seventy members who were elders for the People, and this is based in various Torah portions in the books of Exodus and Numbers

Exodus 24:1 And to Moses was said, Ascend to hwhy, you, and Aaron, Nadab, and Abihu, and seventy from the Elders of Israel; and you shall worship from a distance.

Exodus 24:9 And ascended Moses, and Aaron, Nadab, and Abihu, and seventy from the Elders of Israel:

Numbers 11:16 And 
hwhy said to Moses, Gather for Me seventy men from the Elders of Israel, whom you know that they are Elders of the People, and their Officers; and you are to take them to the Tent of Appointment, that they may stand there with you.

Numbers 11:24 And Moses went out, and spoke to the People 
ta-the Words of hwhy, and gathered the seventy men from the Elders of the People, and stood them around the Tent.

Numbers 11:25 And 
hwhy came down in a Cloud, and spoke to him, and reserved from the spirit who was upon him, and set upon the seventy men, the Elders: and was, as the Spirit rested upon them, they prophesied, and they did not cease.

It could be probable that Moses had seventy people with them when confronting Pharaoh, based on this information, but one can't be certain of it.

Notice that Moses said that they will go on a three days journey. Not seven, not one, but three days. Why did he emphasize that particular number? As we know later in the Torah that Pharaoh let the Israelites go after the ten plagues, then Pharaoh went after them. Was the time line that Pharaoh pursed after them was after three days? If this was so, it would occur on the fourth day. Then the time when Pharaoh caught up with Moses and the Israelites would be the time the Israelites crossed over the Red Sea, did it have occur on the fourth day? If the time line of these accounts was so, then it is possible that they would align with the time of the Spring High Holy Day of the first three days of the Feast of the Unleavened Bread, and the fourth day occurring on First Fruits, the first day of the count of the Omer on Saturday night and Sunday morning. Also, if this is true, it would also align with Yeshua being buried for three days in the first three days of Unleavened and raised on the fourth day of Unleavened Bread on Shavuoth/First Fruits.



Verses twenty

20 And I will stretch out ta-My Hand, and I will strike ta-Egypt in all of My Wonders which I will do in his midst: and after thus, shall send you away.

hwhy can do it, because He created them, which is noted in the book of the prophet Jeremiah

Jeremiah 27:5 I, I have made ta-the earth, ta-the Adam and ta-the animals that are upon the face of the earth, in My Great Power and in My Outstretched Arm, and have given to whom is upright in My Eyes.



Verses twenty-one and twenty two

21 And I will give this People ta-favor in the eyes of Egypt: and shall be, when you go, you shall not go empty: 22 And a woman shall inquire from her neighbor, and from the stranger in her house, vessels of silver, and vessels of gold, and clothes: and you shall put upon your sons, and upon your daughters; and you shall strip ta-Egypt.

This is the typical standard procedure of a war in ancient times, that if one side wins, they take the spoils. 
hwhy says that He will destroy Egypt back in verse twenty in the previous Torah portion passage, and will cause the women to plunder their Egyptian neighbors, but in a nice way.

Indirectly related, there is an example of an ancient battle procedure which occurred during David's time, which is noted in the book of the prophet Samuel

1 Samuel 17:50 So David prevailed over ta-the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Philistine, and took ta-his sword, and drew it out of the sheath thereof, and slew him, and cut off on her ta-his head. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued ta-the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the Sons of Israel returned from chasing after the Philistines, and they spoiled their tents.

In connection to the third person singular male pronoun, which I noted in chapter one of this week's Torah portion, there are times in this week's Torah portion chapter that the Israelites are noted with the emphasis in the third person singular male pronoun and not in the plural which refers to Yeshua

7 ...from the face of his task drivers;

8 And I have come down to deliver him from the hand of Egypt, and to bring him up from her land to a good and broad land, to a land flowing with milk and honey;

We will see if there are more like these in the next chapters of this week's Torah portion.







CHAPTER 4

Exodus 4:1-31

Exo 4:1 And Moses answered and said, And behold, they will not believe towards me, and they will not listen in my voice: for they will say, 
hwhy had not appeared to you.

2 And
hwhy said to him, What is that in your hand? And said, A staff. 3 And said, Cast him to the earth. And casted him to the earth, and became for a snake; and Moses fled from his face. 4 And hwhy said to Moses, Send forth your hand, and seize on his tail. And sent forth his hand, and seized him, and became for a staff in his palm: 5 By that, they may believe that hwhy, Elohim of their fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, had appeared to you.

6 And
hwhy said further to him, Put now your hand in your bosom. And had put his hand in his bosom: and brought her out, and behold, his hand was leprous as snow. 7 And said, Return your hand to your bosom. And returned his hand to his bosom; and brought her out from his bosom, and behold, was returned as his flesh. 8 And shall be, if they will not believe to you, and they will not listen to the voice of the First Sign, and they will believe to the voice of the Latter Sign. 9 And shall be, if they will not believe also to these Two Signs, and they will not listen to your voice, and you shall take from the water of the river, and you shall pour to the dry land: and shall be the water which you take out from the river, and shall become for blood on the dry land.

10 And Moses said to hwhy, Oh Adonai, I am not a man of words, also from yesterday, also from third, also since you have spoken to your servant: for I am slow of mouth, and slow of tongue. 11 And hwhy said to him, Who has set the mouth of Adam? Or who has set the dumb, or deaf, or the seeing, or the blind? That not I, hwhy? 12 And now, go, and I, I will be with your mouth, and I will teach you what you shall speak.

13 And said, Oh, Adonai, send now by the hand you will send. 14 And the Anger of 
hwhy glowed against Moses, and said, That not is Aaron, the Levite, your brother? I know that speaking, he can speak. And behold also, he is coming to meet you: and will see you, and will rejoice in his heart. 15 And you will speak to him, and you will put ta-the words in his mouth: and I, I will be with your mouth and with his mouth, and I will teach you ta what you shall do. 16 And he shall speak to the People for you: And shall be, he shall be for you for a mouth, and you, you shall be to him for Elohim. 17 And you shall take ta-this staff in your hand which you shall do on him ta-the Signs.

18 And Moses went and returned to Jethro, his father-in-law, and said to him, I will go now, and I will return to my brothers who are in Egypt, and I will see, for they are still alive. And Jethro said to Moses, Go for peace.

19 And 
hwhy said to Moses in Midian, Go, return to Egypt: for all of the men that are searching ta-your soul are dead.

20 And Moses took
ta-his wife and ta-his sons, and made them ride upon the donkey, and returned to the land of Egypt: and Moses took ta-the staff of the Elohim in his hand.

21 And 
hwhy said to Moses, In your going to return to Egypt, seeing all the wonders which I have put in your hand, and doing them towards the face of Pharaoh: and I, I will strengthen ta-his heart, and shall not send away ta-the People. 22 And you shall say to Pharaoh, Thus says hwhy, Israel is My Son, My Firstborn: 23 And I say to you, Send away ta-My Son, and shall serve Me: and you will refuse to send Him away, behold, I will kill ta-your son, your firstborn.

24 And was on the way in the lodging place, and
hwhy met him, and sought to kill him. 25 And Zipporah, she took a sharp stone, and she cut off ta-the foreskin of her son, and she made smiting to his feet, and she said, For a bridegroom of bloods you are to me, 26 and ceased from him: Then said of her, A bridegroom of bloods for the circumcision.

27 And
hwhy said to Aaron, Go to the wilderness to meet Moses. And went, and met him on the mountain of the Elohim, and kissed to him. 28 And Moses told to Aaron ta all of the Words of hwhy who had sent him, and ta all of the Signs which were commanded of him.

29 And Moses and Aaron went, and they gathered
ta-all of the Elders of the Sons of Israel: 30 And Aaron spoke ta all of the Words which hwhy had spoken to Moses, and did the Signs to the eyes of the People. 31 And the People believed: And they heard hwhy had visited ta-the Sons of Israel, and that had seen ta-their affliction, and they bowed, and they worshipped.


(NOTE: Not all verses will have comments)


Verse one


1 And Moses answered and said, And behold, they will not believe towards me, and they will not listen in my voice: for they will say, hwhy had not appeared to you.

Continuing on the series of "Moses Excuses", this chapter starts with Moses' third excuse that the People won't believe the first and second excuses that he was sent by hwhy. Doubt came to him, because he feared they would not believe what he said. In other ,he was saying to hwhy that he had no "evidence", or "proof", that hwhy said this to him.



Verse two

2 And hwhy said to him, What is that in your hand? And said, A staff.

Why did 
hwhy ask this to Moses as if he was a first grade student? Why did He ask a simple question that was obvious? Is wasn't because he was stupid, but hwhy wanted Moses to say and confess that it was "a staff" out of his own mouth. That staff was important to hwhy for Moses to say. Weird as it sounds, but hwhy wants Moses to be on the same page with Him, and to understand what He is about to do from that item. This is the beginning of hwhy telling Moses, "If you want proof, I'll give you proof". There are other examples that hwhy made people confess the items in the Tanakh. One example is noted in the book of the prophet Ezekiel

Jeremiah 24:1 hwhy shewed me, and, behold, two baskets of figs were set before the Temple of hwhy, after that Nebuchadrezzar, King of Babylon had carried away captive ta-Jeconiah, the son of Jehoiakim, King of Judah, and ta-the princes of Judah, with ta-the carpenters and ta-the smiths, from Jerusalem, and had brought them to Babylon. 2 One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad. 3 Then said hwhy unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.



Verses three through five

3 And said, Cast him to the earth. And casted him to the earth, and became for a snake; and Moses fled from his face. 4 And hwhy said to Moses, Send forth your hand, and seize on his tail. And sent forth his hand, and seized him, and became for a staff in his palm: 5 By that, they may believe that hwhy, Elohim of their fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, had appeared to you.

hwhy responded with two physical proofs. The first physical proof was to prove He did speak to Moses with a physical object, which was the staff.



Verses six and seven

6 And hwhy said further to him, Put now your hand in your bosom. And had put his hand in his bosom: and brought her out, and behold, his hand was leprous as snow. 7 And said, Return your hand to your bosom. And returned his hand to his bosom; and brought her out from his bosom, and behold, was returned as his flesh.

This second physical proof that
hwhy gave to Moses was Moses' own physical body for the Israelites for evidence that hwhy spoke to Moses, in this case, Moses' hand. Note that the hand in the pronoun is "her". That is because the hand is female.

There was a similar act of one's hand deteriorated, which is noted in the book of the Kings

1 Kings 13:1 And, behold, there came a man of Elohim out of Judah by the Word of hwhy unto Bethel: and Jeroboam stood by the altar to burn incense. 2 And he cried against the altar in the Word of hwhy, and said, O Altar, Altar, thus saith hwhy; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer ta-the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. 3 And he gave a sign the same day, saying, This is the Sign which hwhy hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 4 And it came to pass, when King Jeroboam heard ta-the Word of the man of the Elohim, which had cried against the altar in Bethel, that he put forth ta-his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. 5 The altar also was rent, and the ashes poured out from the altar, according to the Sign which the man of the Elohim had given by the Word of hwhy. 6 And the king answered and said unto the man of the Elohim, Intreat now ta-the Face of hwhy, thy Elohim, and pray for me, that my hand may be restored me again. And the man of the Elohim besought ta-the Face of hwhy, and the king's hand was restored him again, and became as it was before.

Because of King Jeroboam's disobedience against hwhy, his hand was dried up.

In the Brith Khadashah (the New Covenant), Yeshua also dealt with a man with a withered hand, which is noted in the Gospel of Matthew

Matthew 12:9 And when He was departed thence, He went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked Him, saying, Is it lawful to heal on the Shabbath days? That they might accuse Him. 11 And He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Shabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the Shabbath days. 13 Then saith He to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

Whether they knew it or not, Yeshua could have revealed to them indirectly that He was the same person at the burning thorn bush that made Moses use his hand to be leprous and healed.



Verse eight

8 And shall be, if they will not believe to you, and they will not listen to the voice of the First Sign, and they will believe to the voice of the Latter Sign.

hwhy was more or less saying to Moses "There. I did not just give you one proof, but two". But did hwhy end it there? Nooooo. He gave Moses a third physical proof for the Israelites to believe.



Verse nine

9 And shall be, if they will not believe also to these Two Signs, and they will not listen to your voice, and you shall take from the water of the river, and you shall pour to the dry land: and shall be the water which you take out from the river, and shall become for blood on the dry land.

This is the same sign that will be used later for the first plague against Egypt, which is noted in the Torah portion of Va-eyra, in the book of Exodus

Exodus 7:17 Thus says hwhy, In this you shall know that I am hwhy: behold, I will smite on the staff which is in my hand upon the waters which are in the river, and they shall be changed to blood. 18 And to the fish that is in the river, she shall die, and the river shall stink; and Egypt, they shall loathe to drink the water from the river. 19 And hwhy spoke to Moses, Say to Aaron, Take your staff, and stretch out your hand upon the waters of Egypt upon their streams, upon their rivers, and upon their ponds, and upon all of the pools of thier water, that they shall become blood; and that shall be blood in all of the land of Egypt, and in the wood, and in the stone. 20 And Moses and Aaron did so as which hwhy commanded; and he lifted up on the staff, and struck ta-the waters that are in the river towards the eyes of Pharaoh, and towards the eyes of his servants; and all of the waters that are in the river, they changed to blood.

hwhy did not make Moses example the third proof, most likely because hwhy didn't want blood spilled on "Holy Ground". hwhy had now given Moses three physical examples of proof for the Israelites that hwhy spoke to him.

Mark Biltz of El Shaddai Ministries noted that these Signs can be compared to being witnesses, where two or three witnesses will stand, which is based in the Torah portion of Shophtim, in the book of Deuteronomy

Deuteronomy 19:15 ...shall stand a word upon the mouth of two witnesses, or upon the mouth of three witnesses.

Thank you Mark.



Verse ten

10 And Moses said to hwhy, Oh Adonai, I am not a man of words, also from yesterday, also from third, also from since you have spoken to your servant: for I am slow of mouth, and slow of tongue.

After all that, Moses gave excuse number four, which
was his physical impairment that he was a "stuh...stuh...stuh...stutterer".



Verses eleven and twelve

11 And hwhy said to him, Who has set the mouth of Adam? Or who has set the dumb, or deaf, or the seeing, or the blind? That not I, hwhy? 12 And now, go, and I, I will be with your mouth, and I will teach you what you shall speak.

hwhy responds to Moses, by saying "I made your mouth and tongue, and I can release it and make them normal and powerful". I guess Moses wasn't told, or was told and forgot what hwhy said to Sarah, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 18:13 And hwhy said to Abraham, To why this did Sarah laugh, to say, That indeed, truly, I shall birth, and I, I am old? 14 Is a Word too hard from hwhy?

This reminds me of a politician, whom I can't remember, who was told by his peers that it would be too hard.



Verse thirteen

13 And said, Oh, Adonai, send now by the hand you will send.

With all that 
hwhy told and showed Moses, he did not believe Him, and used excuse number five. In this excuse, Moses was saying to hwhy, "I will be your vessel, but have someone else do the talking for me". In other words, Moses wanted another person to do the work for him.



V
erses fourteen through seventeen

14 And the Anger of hwhy glowed against Moses, and said, That not is Aaron, the Levite, your brother? I know that speaking, he can speak. And behold also, he is coming to meet you: and will see you, and will rejoice in his heart. 15 And you will speak to him, and you will put ta-the words in his mouth: and I, I will be with your mouth and with his mouth, and I will teach you ta what you shall do. 16 And he shall speak to the People for you: And shall be, he shall be for you for a mouth, and you, you shall be to him for Elohim. 17 And you shall take ta-this staff in your hand which you shall do on him ta-the Signs.

In other words, hwhy was ticked off at Moses after all that He showed Moses and told him, and after all that He told him that He had his back. But hwhy made Moses an offer he could't refuse, by saying, "OK Moses, you have a brother that speaks better than you. I will have Aaron do your dirty work, and you negotiate to him what to do".

This role play would be like Moses playing the role of
hwhy, the Heavenly Father, delegating to Aaron, playing the role of Yeshua.


This was the summary of "Moses' Excuses":

Excuse #1: "I am not of reputable status"
Excuse #2: "They won't believe me and will ask "Who sent me"?"
Excuse #3: "I can't prove to them that You told me these things"
Excuse #4: "I have a speh...speh...speh...speech problem
"
Excuse #5: "Get someone else to do the dirty work for me"

Has any of us as believers in Yeshua complained to our Heavenly Father,
hwhy, on any of these excuses in our lifetime when we are told to do something for Him? Think about it (Selah).



Verse eighteen

18 And Moses went and returned to Jethro, his father-in-law, and said to him, I will go now, and I will return to my brothers who are in Egypt, and I will see, for they are still alive. And Jethro said to Moses, Go for peace.

Joseph, as Viceroy of Egypt, was asking his brothers if his father was still alive, which is noted in the Torah portion of Va-Y'khi, in the book of Genesis

Genesis 45:3 And Joseph said to his brothers, I am Joseph! Is my father still alive?!...

Just like Joseph inquired his brothers who only knew him as the Viceroy of Egypt at the time, inquired them of their father, Moses used the excuse to his father-in-law to see the welfare of his brothers. 
hwhy told him at the mountain that He was going to help them get out of Egypt. So why did he say to his father-in-law that he had to see if they were still alive? I don't have the answer to that at this time.

Notice that Moses' father-in-law was not named Reuel this time, but "Jethro". Why was his name changed all of the sudden?

Looking at the word JETHRO

The Hebrew word for Jethro is "Yeeth-roh"- Yod, Tav, Resh, Vav (
wrty). It is from Strong's Concordance number 3503, and its definition

From H3499 with pronominal suffix; his excellence; Jethro, Moses’ father in law: - Jethro. Compare H3500.

from 3499 "yeh-thehr" (
rty), and its defintion

Properly an overhanging, that is, (by implication) an excess, superiority, remainder; also a small rope (as hanging free): -    + abundant, cord, exceeding, excellency (-ent), what they leave, that hath left, plentifully, remnant, residue, rest, string, with.

Jethro means "his excellence", meaning "
hwhy's excellence" will be revealed through the acts that will occur in Egypt.

As I noted earlier, Moses was being trained as a shepherd when Jethro's name was "Reuel" (El is My Shepherd). Now his name is "Jethro" (His Excellence), which in this case, Moses will be the one to reveal "
hwhy's excellence" during the times he confronts Pharaoh in Egypt



Verse nineteen

19 And hwhy said to Moses in Midian, Go, return to Egypt: for all of the men that are searching ta-your soul are dead.

This is similar to what 
hwhy told Joseph while they were in Egypt, which is nnoted in the Gospel of Matthew

Matthew 2:19 But when Herod was dead, behold, a Messenger of hwhy appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the Young Child and His mother, and go into the land of Israel: for they are dead which sought the Young Child's life. 21 And he arose, and took the Young Child and His mother, and came into the land of Israel.

As Joseph waited for Herod and those to die, so did Moses indirectly awaited for those seeking his life to die.

Also, verses nineteen and twenty of this week's Torah portion chapter can be compared to the account, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 45:9 Hurry, and ascend to my father, and you shall say to him, Thus says your son, Joseph, Elohim has set me for a lord to all of Egypt: Come down to me. Do you not delay: 10 And you shall dwell in the land of Goshen, and you shall be near to me, you, and your sons, and the sons of your sons, and your flocks, and your herds, and of all that belongs to you: 11 And I will sustain you there; for are still five years of famine; lest you become poor, you, and your house, and of all that is to yourself. 12 And behold, your eyes shall see, and the eyes of my brother, Benjamin, that of my mouth is the one speaking to you. 13 And you will tell to my father ta-all of my glory in Egypt, and of ta all that you have seen; and you shall hurry, and you shall bring my father down here. 14 And fell upon the neck of Benjamin, his brother, and wept; and Benjamin wept upon his neck. 15 And kissed to all of his brothers, and wept upon them: and after thus, his brothers spoke with him. 16 And the report was heard at the house of Pharaoh, to say, The brothers of Joseph, they have come: and was good in the eyes of Pharaoh, and in the eyes of his servants. 17 And Pharaoh said to Joseph, Say to your brothers, Do this; Load ta-your cattle, and depart, go to the land of Canaan; 18 And take ta-your father, and ta-your households, and come to me: and I will give you of her ta-the good of the land of Egypt, and you shall eat ta-the kheylev-fat of the land. 19 And you, you are commanded. Do this; Take for yourselves wagons from the land of Egypt for your little ones, and for your wives, and carry ta-your father, and you shall come. 20 Also, regard not your eyes upon your vessels; for the good of all of the land of Egypt, he belongs to yourselves.

When Joseph told his brothers, after he revealed to them that he was Joseph, to bring the family down to Goshen, like Jethro giving Moses the green light to return to Egypt. Then Pharaoh told Joseph to do that Joseph said, but in the order of Pharaoh's authority, like 
hwhy telling Moses to return to Egypt. As Brad Scott of Wildbrach Ministry and Bill Cloud of Shoreshim Ministries says, "History repeats itself".

The matter that hwhy waited until the Pharaoh and the men who wanted to kill Moses died could have been a precursor to the Torah regarding a slayer, noted in the Torah portion of Masei, in the book of Numbers

Numbers 35:9 And hwhy spoke to Moses, to, 10 Speak to the Sons of Israel, and you shall say to them, When you go over ta-the Jordan to the land of Canaan; 11 and you shall appoint for yourselves cities, they shall be for yourselves Cities of Refuge; and the slayer that kills a soul in ignorance shall flee there. 12 And they shall be to you the Cities for refuge from the avenger; and the slayer shall not die until he stands to the face of the Congregation for judgment. 13 And the Cities which you shall give: six Cities of Refuge, they shall be for yourselves. 14 ta Three of the Cities you shall give over the Jordan, and ta three Cities shall you shall give in the land of Canaan, they shall be Cities of Refuge. 15 To the Sons of Israel, and to the stranger, and to the dweller in their midst, they shall be these six Cities for refuge: for the ones fleeing there of any killing a soul in ignorance. 16 And if has killed him on a vessel of iron, and dies, he is a murderer. Dying, the slayer shall die, 17 and if on a stone at hand which shall die on her, strikes him and dies, he is a slayer. Dying, the slayer shall die. 18 Or on a vessel of wood at hand which shall die on him has killed him, and dies, he is a slayer. Dying, the slayer shall die. 19 The avenger of the blood, he shall execute ta-the slayer: he shall execute him in his meeting against him. 20 And if has pushed him in hatred, or has thrown upon him in laying of wait, and dies; 21 Or in enmity has struck him on his hand, and dies: dying, the striker shall die; he is a slayer: the avenger of the blood shall execute ta-the slayer in his meeting on him. 22 And if in a moment, in no emnity, he pushed him, or threw any vessel upon him on no laying of wait, 23 or on any stone, which shall die on her, in not seeing him, and shall fall upon him, and shall die, and he was not an enemy to him, and was not seeking his evil: 24 And the Congregation shall judge between the slayer and between the avenger of the blood upon these judgments: 25 and the Congregation shall deliver ta-the slayer from the hand of the avenger of the blood, and the Congregation shall return him to the City of his Refuge which had fled there: and shall return in her until the death of the High Priest, whom was anointed him on the Holy Oil. 26 And if going out, the slayer shall go out of ta-the border of the city of his refuge which was fled there; 27 and the avenger of the blood finds him outside of the border of the city of his refuge, and the avenger of the blood kills ta-the slayer; blood is not to him: 28 for was to dwell in the city of his refuge until the death of the High Priest: and after the death of the High Priest, the slayer shall return to the land of his possession. 29 And these shall be to you for a Statute of Judgment for your generations in all of your dwellings.

Indirectly related in a redemptive way, t
his could be compared to the account of Yeshua, who became the High Priest before His death, to die on the cross and the aftermath of His death, which is noted in the Gospel of Matthew

Matthew 27:50 Yeshua, when He had cried again with a Loud Voice, yielded up the spirit. 51 And, behold, the Veil of the Temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the Holy City, and appeared unto many.

Because of Yeshua, the last earthly High Priest, died. Those saints who died in the faith and were buried (a type of their "cities of refuge") were resurrected from their graves (their right to leave their cities of refuge) and were able to go to the Holy City.



Verse twenty

20 And Moses took ta-his wife and ta-his sons, and made them ride upon the donkey, and returned to the land of Egypt: and Moses took ta-the staff of the Elohim in his hand.

We know that one of his sons was Gershom, but who was his other son? It is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 18:2 And Jethro, father-in-law of Moses, took ta-Zipporah, wife of Moses, after sending her back, 3 and ta her two sons; which the name of the one was Gershom; for said, I have been a stranger in a foreign land: 4 And the name of the one was Eliezer; for the Elohim of my father was among my help, and delivered me from the sword of Pharaoh:

Looking at the word ELIEZER

The Hebrew word for Eliezer is "Eh-lee-eh-zehr"- Aleph, Lamed, Yod, Ayin, Zayin, Resh (
rzeyla). It is from Strong's Concordance number 461, and its definition

From H410 and H5828; God of help; Eliezer, the name of a Damascene and of ten Israelites: - Eliezer.

El

Go to Reuel's name above to get the definition

El means "El".

Ezer

from 5828 "ey-zehr" (
rze), and its definition

From H5826; aid: - help.


from 5826 "ah-zahr" (
rze), and its definition

A primitive root; to surround, that is, protect or aid: - help, succour.

Ezer means "help".

Eliezer means "El is My Help".

The two sons that Moses brought with him were Gershom and Eliezer.

There is a comparison regarding this week's Torah portion passage with the two sons on the donkey, which is noted in the book of the Kings

1 Kings 1:38 So Zadok, the Priest, and Nathan, the Prophet, and Benaiah, the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused ta-Solomon to ride upon king David's mule, and brought him to Gihon. 39 And Zadok, the Priest, took ta-an horn of oil out of the Tabernacle, and anointed ta-Solomon. And they blew the shofar; and all of the People said, Let live king Solomon.

This was symbolized and fulfilled when Yeshua arrived in Jerusalem on a donkey, which is noted in the Gospels of Matthew and John

Matthew 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives, then sent Yeshua two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find a donkey tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon a donkey, and a colt the foal of a donkey.

John 12:12 On the next day much People that were come to the Feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of 
hwhy. 14 And Yeshua, when He had found a young donkey, sat thereon; as it is written, 15 Fear not, daughter of Zion: behold, thy King cometh, sitting on a donkey's colt.

The prophecy is noted in the book of the Prophet Zechariah

Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon a donkey, and upon a colt the foal of a donkey.

Putting the definitions of the two sons' names together, this is what it says:

"A Stanger of El is My Help"


This is symbolized as Yeshua, the Messiah, who came into Jerusalem on a donkey.



Verses twenty-one through twenty three

21 And hwhy said to Moses, In your going to return to Egypt, seeing all the wonders which I have put in your hand, and doing them towards the face of Pharaoh: and I, I will strengthen ta-his heart, and shall not send away ta-the People. 22 And you shall say to Pharaoh, Thus says hwhy, Israel is My Son, My Firstborn: 23 And I say to you, Send away ta-My Son, and shall serve Me: and you will refuse to send Him away, behold, I will kill ta-your son, your firstborn.

hwhy said Israel is "his son". When hwhy said this, He was referring to a future event that Yeshua, the Messiah, would return from Egypt after Herod and the men died who sought to kill Him.

Mark Biltz of El Shaddai Ministries noted a great point in verse twenty-one of this week's Torah portion passage regarding 
hwhy and Pharaoh. In the King James Version it states in verse twenty-one that hwhy will "harden" his heart. Mark looked at the concordance, which I will reveal to you

Looking at the word STRENGTH/HARDEN

The Hebrew word for strength/harden is "khah-zahk"- Khet, Zayin, Kuph (
qzx). It is from Strong's Concordance number 2388, and its definition

A primitive root; to fasten upon; hence to seize, be strong (figuratively courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restrain, conquer: - aid, amend, X calker, catch, cleave, confirm, be constant, constrain, continue, be of good (take) courage (-ous, -ly), encourage (self), be established, fasten, force, fortify, make hard, harden, help, (lay) hold (fast), lean, maintain, play the man, mend, become (wax) mighty, prevail, be recovered, repair, retain, seize, be (wax) sore, strengten (self), be stout, be (make, shew, wax) strong (-er), be sure, take (hold), be urgent, behave self valiantly, withstand.

This is the same word that ends in each of the five books of the Torah:

"Khazak, Khazak, V'neeth-khazeyk"
(
!qzxtnw, !qzx!qzx)
"Be strong! Be strong! And may we be strengthened!"

According to Mark Biltz, which we will see later in the accounts of Pharaoh that it is not the word "harden" but "strengthened". It is not Pharaoh's heart turning stonishly hard, but according to Mark Biltz that later on, we'll see that when Pharaoh is the one to do it, he makes his heart heavy (in Hebrew "k'vohd" (
dbk)), but when hwhy does it to Pharaoh's heart, He is "strengthening" his heart (qzx). The reason is, because Pharaoh's heart is tired during some the time of the plagues, and during the middle of the plague period, when Pharaoh's heart is weak and tired, hwhy will "strengthen" Pharaoh's heart to keep him going until hwhy finishes with His purposes against Pharaoh. We will see this in the next two Torah portions. Thank you, Mark.



Verse twenty four through twenty six

24 And was on the way in the lodging place, and hwhy met him, and sought to kill him. 25 And Zipporah, she took a sharp stone, and she cut off ta-the foreskin of her son, and she made smiting to his feet, and she said, For a bridegroom of bloods you are to me, 26 and ceased from him: Then said of her, A bridegroom of bloods for the circumcision.

Notice that it says her "son" which meant that the other son was already circumcised. So who did Zipporah circumcise her son instead of Moses? Was it Gershom, or was it Eliezer? In my opnion, I presume it was Eliezer, because his name means "El is My Help", plus Eliezer was the second born, which makes it more likely that he was the one, and "Eliezer" is no "help" as long as he is not "circumcised".

The reason hwhy was going to kill him, because Moses' son was not circumcised, and if he returned to Egypt with an uncircumcised son, Moses would have defiled the Abrahamic covenant for all males to be circumcised to be hwhy's People, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:9 And Elohim said to Abraham, And you, you shall keep ta-My Covenant, you, and your seed after you to their generations. 10 This is My Covenant which you shall keep between Me, and between you, and between your seed after you; Circumcise to yourselves every male. 11 And you shall circumcise ta-the flesh of your foreskins; and shall be for a Token of the Covenant between Me and between you. 12 And a son of eight days shall be circumcised to you of every male to your generations that is birthed in the house, or bought with silver from any son of a foreigner whom he is not of your seed. 13  That circumcising, shall be circumcised one birthed of your house, and one bought from your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages. 14 And an uncircumcised male who has not circumcised ta-the flesh of his foreskin is not circumcised, and shall cut her off, she, the soul, from her People; has broken ta-My Covenant.

Moses somehow knew this, but didn't circumcise his son, Eliezer, when returning to Egypt. Maybe Moses forgot, but I don't know. Zipporah fulfilled the Abrahamic Covenant Commandment, but was wroth against Moses and made the statement to him that he was a "bridegroom of bloods". After Eliezer was circumcised,
hwhy ceased his pursuit to kill Moses, because he fulfilled the Abrahamic covenant.

This would also be a type and shadow of Yeshua, who would become "the Bridegroom of Bloods", because Yeshua would be covered in Blood at the cross at His crucifixion. Because of His Blood, we as believers would become "Brides of the Blood of Messiah" for those who would become part of His Bride through His Blood.

!!!hwhy Kl bdk

Indirectly related, the apostle Paul noted this in his letter to the assembly in Rome

Romans 3:23 For all have sinned, and come short of the Glory of hwhy; 24 Being justified freely by His Grace through the redemption that is in Messiah Yeshua: 25 Whom hwhy hath set forth to be a propitiation through faith in His Blood, to declare His Righteousness for the remission of sins that are past, through the Forbearance of hwhy; 26 To declare, I say, at this time His Righteousness: that he might be just, and the justifier of him which believeth in Yeshua.

Romans 5:8 But 
hwhy commendeth His Love toward us, in that, while we were yet sinners, Messiah died for us. 9 Much more then, being now justified by His Blood, we shall be saved from Wrath through Him.

Joshua had to go through the same situation with the uncircumcised Israelite males after they crossed over the Jordan to the promised land, before they pursued their campaign against the nation of Canaan, which is noted in the book of Joshua

Joshua 5:2 At that time hwhy said unto Joshua, Make thee sharp knives, and circumcise again the Sons of Israel the second time. 3 And Joshua made him sharp knives, and circumcised the Sons of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the People that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all of the People that came out were circumcised: but all of the People that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the Sons of Israel walked forty years in the wilderness, till all of the People that were men of war, which came out of Egypt, were consumed, because they obeyed not the Voice of hwhy: unto whom hwhy sware that He would not shew them the land, which hwhy sware unto their fathers that He would give us, a land that floweth with milk and honey. 7 And their sons, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all of the People, that they abode in their places in the Camp, till they were whole.

What Joshua did was the similar matter that Moses should have done to his son before returning to Egypt for the Covenant of 
hwhy to be active, even though Zipporah did it for him.

Question: How did Zipporah know how to circumcise their son? Out of all those who circumcised, Zipporah was the only female to be recorded in the entire Bible to do it. How did she know how to do it? There are a couple of possibilities:

Possibility Number One: Moses kept contacts with his Hebrew People during his life as a prince in Egypt, and somehow observed the circumcision acts of the newborn males. When he left for Midian, married Zipporah, and had their firstborn child, Gershom, Moses circumcised their son and explained it to Zipporah regarding the Covenant of Abraham. But when Eliezer was born, either Zipporah told him not to circumcise their son, or Moses didn't do it and was too lazy.

Possibility Number Two: When Moses went to Midian, married Zipporah and had their first child, Gershom, Zipporah's father, Reuel/Jethro, was a priest in Midian. Since Midian was a descendant of Abraham, through his third wife, Keturah, as noted earlier, Reuel/Jethro kept the Abrahamic Covenant of the Circumcision. Since he was priest in Midian, he would had most likely been the one in charge of the circumcision activities, and throughout the years. And Zipporah could have observed her father's circumcision ceremonies at times when she had free time and saw her father's act to do the circumcision rituals and knew how to do it through her observations.

Either way, Zipporah knew how to circumcise, and she did it to keep her husband alive. Afterwards she was really upset with him, that she decided to go back home and take their sons with her. How thinskinned she was.




Verses twenty seven and twenty eight

27 And hwhy said to Aaron, Go to the wilderness to meet Moses. And went, and met him on the mountain of the Elohim, and kissed to him. 28 And Moses told to Aaron ta all of the Words of hwhy who had sent him, and ta all of the Signs which were commanded of him.

This is the first and only account where hwhy spoke to Aaron alone by hwhy spoke to Aaron directly. How did Aaron knew where to meet Moses? He did not know the way to Mount Sinai. Also, how was Aaron able to leave while he and his People were enslaved to Pharaoh, since he was a slave to Pharaoh, himself? Only hwhy knows. hwhy must have gave him the directions, but it was not recorded. Maybe he had knowledge of the territory of Midian, and Aaron had a good idea where to go.



Verses twenty nine through thirty-one

29 And Moses and Aaron went, and they gathered ta-all of the Elders of the Sons of Israel: 30 And Aaron spoke ta all of the Words which hwhy had spoken to Moses, and did the Signs to the eyes of the People. 31 And the People believed: And they heard hwhy had visited ta-the Sons of Israel, and that had seen ta-their affliction, and they bowed, and they worshipped.

It has been calculated that Moses was forty years old when he escaped from Egypt to Midian, and has been away for forty years until Moses returned to Egypt to his People. These calculations are based in the Torah portion of Va-eyra, in the book of Exodus, and in the apostle Stephen's notion, which is noted in the book of the Acts

Exodus 7:7 And Moses was a son of eighty years, and Aaron was a son of three and eighty years in their speaking to Pharaoh.


Acts 7:18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young sons, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brothers the Sons of Israel. 24  And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that hwhy by his hand would deliver them: but they understood not. 26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. 30 And when forty years were expired, there appeared to him in the wilderness of Mount Sinai a Messenger of hwhy in a flame of fire in a bush. 31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the Voice of hwhy came unto him, 32 Saying, I am the Elohim of thy fathers, the Elohim of Abraham, and the Elohim of Isaac, and the Elohim of Jacob. Then Moses trembled, and durst not behold. 33 Then said hwhy to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 34 I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. 35 This Moses whom they refused, saying, Who made thee a ruler and a judge? The same did hwhy send to be a ruler and a deliverer by the hand of the Messenger which appeared to him in the bush.

Moses was most likely relieved when they believed him. Moses should have believed 
hwhy when He said to him in many words, "They will believe you".



As I noted in the previous chapters in this week's Torah portion, there are times that the Israelites are noted with the emphasis as in the third person male singular pronoun and not in the plural as is applied in this week's Torah portion chapter. We will see if there are more in the next chapter.







CHAPTER 5

Exodus 5:1-23

Exo 5:1 And afterward, Moses and Aaron went in, and said to Pharaoh, Thus says
hwhy, Elohim of Israel, Send away ta-My People, and they shall feast to Me in the wilderness. 2 And Pharaoh said, Who is hwhy that I should listen in His Voice to send away ta-Israel? I do not know ta-hwhy, and also, I will not send away ta-Israel. 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. 4 And the King of Egypt said to them, To why Moses and Aaron do you loosen ta-the People from their work? You go to your burdens.

5 And Pharaoh said, Behold, the People of the land now are many, and you are making them rest from their burdens.

6 And Pharaoh commanded in his day 
ta-the task drivers against the People, and ta-their overseers, to say, 7 You shall not continue to give straw to the People to build bricks, as yesterday, as third: They, they shall go, and they shall forage straw for themselves. 8 And ta-the tally of the bricks which they were making yesterday, third, you shall put upon them; you shall not diminish from him: for they are idle; Upon thus, they are crying, to say, We will go, we will sacrifice to our Elohim. 9 The slavery, she shall be heavier upon the men, and they may do in her; and they shall not be saved in lying words.

10 And the task drivers of the People, they went out, and their overseers, and they spoke to the People, to say, Thus says Pharaoh, I will not give to you straw. 11 
You go, take straw for yourselves wherever you can find him: for shall not a word shall be diminished from your work.

12 And the People scattered in all of the land of Egypt to forage stubble for straw. 13 And the task drivers were pressing them, to say, Finish your work, the word of the day in his day, as which in was of the straw. 14 And they struck the overseers of the Sons of Israel, which the task drivers of Pharaoh had set over them, to say, Why have you not finished your statute to make bricks as yesterday, as third?

15 And the overseers of the Sons of Israel, they came, and they cried to Pharaoh, to say, To why have you done thus to your servants? 16 Straw is not given to your servants, and they are saying to us, Make bricks: and behold, your servants are struck; and the sin was of your people. 17 And said, Idle, you are idle: Upon thus, you, you are saying, We will go, we will sacrifice to 
hwhy. 18 And now, go serve; and straw shall not be given to you, and you shall give the tally of bricks. 19 And the overseers of the Sons of Israel saw themselves in evilness, to be told, You shall not diminish from your bricks the word of the day in his day.

20 And they met
ta-Moses and ta-Aaron who were standing to meet them in their coming out from ta Pharaoh: 21 And they said to them, hwhy look upon you and judge; that made ta-our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to kill us.

22 And Moses returned to 
hwhy, and said, Adonai, to why have You done evil to this People? To why is this you have sent me? 23 And since I came to Pharaoh to speak in Your name, evil has been done to this People; and delivering, You have not delivered ta-Your People.


(NOTE: Not all verses will have comments)


Verse one

1 And afterward, Moses and Aaron went in, and said to Pharaoh, Thus says hwhy, Elohim of Israel, Send away ta-My People, and they shall feast to Me in the wilderness.

The first question is "Who is the Pharaoh that Moses and Aaron spoke with?
I am still researching to configure the time line to whom the Pharaoh/Pharaohs were during Moses' return to Egypt.



Verse two

2 And Pharaoh said, Who is hwhy that I should listen in His Voice to send away ta-Israel? I do not know ta-hwhy, and also, I will not send away ta-Israel.

The real reason Pharaoh said he did not know 
hwhy is because he was telling the truth. He really did not know hwhy, which is noted later in the Torah portion of Va-Eyra, in the book of Exodus

Exodus 6:2 And Elohim spoke to Moses, and said to him, I am hwhy: 3 And I appeared to Abraham, to Isaac, and to Jacob, by the name of El Shaddai, but I was not known to them by My Name, YAHWAH.

Moses was the first person that
hwhy revealed His Name to anyone, in this case at Mount Sinai, and it was before Moses was to return to Egypt, which in relevance to this week's Torah portion chapter was a few days before his return.

These are the sources that 
hwhy revealed to each of the founding fathers as "El Shaddai":

ABRAHAM

Genesis 17:1 And Abram was a son of ninety years and nine years, and hwhy appeared to Abram, and said to him, I am El Shaddai; walk to My Face, and be perfect.

ISSAC

Genesis 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan. 2 Arise, go to Padan Aram, to the house of Bethuel, the father of your mother; and take for yourself from there a wife from the daughters of Laban, the brother of your mother. 3 And El Shaddai shall bless you, and shall fructify you, and shall multiply you, and you will be for an Assembly of Peoples;

JACOB

Genesis 35:9 And Elohim appeared to Jacob again in his coming out from Padan Aram, and blessed him. 10 And Elohim said to him, Your name is Jacob: your name shall not be called Jacob any more, for but Israel shall be your name: and called ta-his name, Israel. 11 And Elohim said to him, I am El Shaddai: fructify and multiply; a Nation and an Assembly of Nations shall be from you, and kings shall come out of your loins;

Joseph also knew him as "El Shaddai"

Genesis 48:3 And Jacob said to Joseph, El Shaddai appeared to me in Luz in the land of Canaan, and blessed me,

Monte Judah of Lion and Lamb Ministries noted that 
hwhy's name was not listed in Egypt's "Book of Deities".


Mark Biltz of El Shaddai Ministries noted that the responsive statment Pharaoh made to Moses was in three parts:

One: "Who is 
hwhy"
Two: "That I should listen in His Voice"
Three: "To send away Israel"

This is what I see from this tri-statement from Pharaoh:

One: Who is 
hwhy

This relates to the First Word (Commandment)

Exodus 20:2 I am hwhy, thy Elohim,...

This is the first part of the First Word (Commandment). This can be also called "The Faith Commandment" to "believe" in 
hwhy. In this case, Pharaoh rejected "believing" in Him

Mark Biltz noted that this phrase relates to the Heavenly Father.

Two: "That I should listen in His Voice"

In other words, "the Word of 
hwhy". Pharaoh did not believe in hwhy, so he would not either believe in His Words. Pharaoh rejected "hearing" His Word.

Mark Biltz noted that this phrase relates to Yeshua, the Living Word made Flesh, which is noted in the Gospel of John

John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made.... 14 And the Word was made Flesh, and dwelt among us,...

Three: "To send away Israel"

Because Pharaoh didn't believe the first two, he didn't believe that he should act on 
hwhy's Will to send Israel away. Pharaoh rejected "doing" His Word.

Mark Biltz noted that this phrase relates to the Ruakh HaKodesh (the Holy Spirit).



Verse three

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.

Moses and Aaron gave the petition to Pharaoh that hwhy, the Elohim of the Hebrews, the "Crossed Over Ones", told Moses at Mount Sinai. Why they said if they don't go, that a pestilence or a sword will fall upon "them"? It could be that as I commented earlier that the three days journey could be compared to the three days Yeshua was in the grave in the first three days of the Spring Feast of the Unleavened Bread.



Verse four

4 And the King of Egypt said to them, To why Moses and Aaron do you loosen ta-the People from their work? You go to your burdens.

Notice that Pharaoh did not kill Moses and Aaron when he could have done so. Why didn't Pharaoh do it? He had the power to give the order to kill them. Because 
hwhy prevented Pharaoh from doing so, because it was not His Will to have them killed. Instead, this Pharaoh used Moses and Aaron as his scapegoats and pawns by blaming them for wanting to let the People leave from doing his work.



Verse five

5 And Pharaoh said, Behold, the People of the land now are many, and you are making them rest from their burdens.

Now Pharaoh is blaming them for wanting to make the Israelites rest. But this word rest is a hint to what Pharaoh was really saying, and it implies to us as believers in Yeshua as well

Looking at the word REST

The Hebrew word for rest is "shahb-bath"- Shin, Bet, Tav (
tbs). It is from Strong's Concordance number 7673, 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.

 Pharaoh was really saying in this verse

5 And Pharaoh said, Behold, the people of the land now are many, and you are make them shabbath from their burdens.

Pharaoh was against 
hwhy's Will for the Israelites to be in "Shabbath" rest. The world is like that today. They don't want us believers in Yeshua to honor His true day of the "Shabbath" rest. They want us to be out of His spiritual rest and be part of the enslavement of the world's "unrest", which is the scheme of  HaSatan.



Verse six through nine

6 And Pharaoh commanded in his day ta-the task drivers against the People, and ta-their overseers, to say, 7 You shall not continue to give straw to the People to build bricks, as yesterday, as third: They, they shall go, and they shall forage straw for themselves. 8 And ta-the tally of the bricks which they were making yesterday, third, you shall put upon them; you shall not diminish from him: for they are idle; Upon thus, they are crying, to say, We will go, we will sacrifice to our Elohim. 9 The slavery, she shall be heavier upon the men, and they may do in her; and they shall not be saved in lying words.

The word "tally" is another word for quota.

Pharaoh was saying to the Hebrew "You want a break? I will make you "break" your backs to make you work harder to keep up the tally of your brick making".

In the kingdom sense, this is what HaSatan spiritually does to us as believers in Yeshua before we get favor from 
hwhy, by putting us in a harsher state, then hwhy comes in and saves us by overcoming HaSatan.

The reason Pharaoh made the statement in verse nine, because he did not want the Israelites to be "saved" by the words of Moses, which is really the Word of 
hwhy, because "Salvation" is the Living Word. Instead, Pharaph puts out "his words", which are depressive and makes one hopeless. Sounds like HaSatan through his demons doing the same thing to us as believers in the Messiah by doing away with hwhy's Words, and replacing with his own "words of lies".

Indirectly related, a good example is when Yeshua was speaking a parable regarding the Word, which is noted in the Gospel of Matthew

Matthew 13:1 The same day went Yeshua out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 3 And He spake many things unto them in Parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear.
 
10 And the disciples came, and said unto Him, Why speakest Thou unto them in Parables? 11 He answered and said unto them, Because it is given unto you to know the Mysteries of the Kingdom of Heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in Parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this People's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

18 Hear ye therefore the Parable of the Sower. 19 When any one heareth the Word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the Word; and the care of this world, and the deceitfulness of riches, choke the Word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the Word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.



Verse ten

10 And the task drivers of the People, they went out, and their overseers, and they spoke to the People, to say, Thus says Pharaoh, I will not give to you straw.

Notice that Pharaoh says "Thus says Pharoah". This was Pharaoh's response to mock Moses and Aaron in coming to Pharaoh in verse one saying "Thus says 
hwhy". Pharaoh was indirectly telling Moses and Aaron "I am in charge, and not hwhy", and directly making the People think that hwhy is not their leader but "Pharaoh". This is why the enemy will keep trying to do everything against us believers in our lives, whether in words through people, or within our psyche, in our spiritual battle and our spiritual walk with hwhy to say that "hwhy is not in charge, I am", meaning HaSatan.



Verse eleven

11 You go, take straw for yourselves wherever you can find him: for shall not a word shall be diminished from your work.

In other words, Pharaoh was saying to them "My word is "the word", and my word is "final"", and not 
hwhy's Word. Pharaoh used his word to make it impossible to make room for hwhy's Word to be applied anywhere, by taking the time to accomplish Pharaoh's work instead of hwhy's Work. This is what HaSatan is doing against us believers in Yeshua by getting us "occupied" by his sly, subtle words instead of continually being refreshed with the Word of hwhy through His Ruakh HaKodesh (the Holy Spirit).



Verse twelve

12 And the People scattered in all of the land of Egypt to forage stubble for straw.

Notice that the Israelites had to gather "stubble" for straw. That means that the Egyptians had possession of all of the proper straw they had gathered in an earlier time, which would have given the People ample supply to make bricks. They made the Israelites gather the tiny "remnant" of stubble, or what was left over of the straw, that the Egyptians already gathered for brick production. There wasn't much for the Israelites to gather, and the Egyptian leaders knew it. They just used it as an excuse to justify their means to punish them for allowing Moses and Aaron to want to take away Egypt's "labor force". What Egypt did to the Israelites was really cruel.

In some cartoons, like Mighty Mouse, the bad guy comes in to ask for rent they don't have, but the landlord offers to marry their daughter, and the family refuses. Then someone comes to help them get a way to pay the rent, but the landlord does what he can to stop it from succeeding. In a way, this is what Pharaoh was doing to the Israelites, by making them suffer more than necessarily. It is like saying to them "Damned if they do, and damned if they don't".



Verses thirteen and fourteen

13 And the task drivers were pressing them, to say, Finish your work, the word of the day in his day, as which in was of the straw. 14 And they struck the overseers of the Sons of Israel, which the task drivers of Pharaoh had set over them, to say, Why have you not finished your statute to make bricks as yesterday, as third?

This was Pharaoh's next step by punishing the leaders, so that they couldn't hope on the Word of 
hwhy, but suffer on the words of Pharaoh.



Verses fifteen through nineteen

15 And the overseers of the Sons of Israel, they came, and they cried to Pharaoh, to say, To why have you done thus to your servants? 16 Straw is not given to your servants, and they are saying to us, Make bricks: and behold, your servants are struck; and the sin was of your people. 17 And said, Idle, you are idle: Upon thus, you, you are saying, We will go, we will sacrifice to hwhy. 18 And now, go serve; and straw shall not be given to you, and you shall give the tally of bricks. 19 And the overseers of the Sons of Israel saw themselves in evilness, to be told, You shall not diminish from your bricks the word of the day in his day.

What? The Israelites found out that "they" were in evil case? They were in evil case when they were put into slavery, which is noted in chapter one. Why would they even consider going to Pharaoh in the first place? They did not show any anger against Pharaoh's evil acts against them. What were they thinking?



Verses twenty and twenty-one

20 And they met ta-Moses and ta-Aaron who were standing to meet them in their coming out from ta Pharaoh: 21 And they said to them, hwhy look upon you and judge; that made ta-our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to kill us.

What? They expressed their anger against Moses and Aaron and not towards Pharaoh? It sounds like they defended Pharaoh more than they did for Moses and Aaron, and cared more of their reputation in Pharaoh's eye instead of submitting to the Word of 
hwhy through Moses and Aaron to redeem them from slavery. It looks like Pharaoh's plan was working by making his word stuck with the Israelites over hwhy's Word through Moses and Aaron. This would be the same pattern the Israelite People will practice throughout their forty years journey in the wilderness by blaming hwhy and Moses for everything evil that has come against them.

Indirectly related, this week's Torah portion passage could be compared to what happened to David when his enemies captured his and his army's wives, children and possessions, which is noted in the book of the prophet Samuel

1 Samuel 30:1 And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the South, and Ziklag, and smitten ta-Ziklag, and burned her with fire; 2 And had taken ta-the women captives, that were in her: they slew not any, either great or small, but carried them away, and went on their way. 3 So David and his men came to the city, and, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captives. 4 Then David and the people that were with him lifted up ta-their voice and wept, until they had no more power to weep. 5 And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite. 6 And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in hwhy his Elohim.



Verses twenty two and twenty three

22 And Moses returned to hwhy, and said, Adonai, to why have You done evil to this People? To why is this you have sent me? 23 And since I came to Pharaoh to speak in Your name, evil has been done to this People; and delivering, You have not delivered ta-Your People.

This would be the first of arguments between 
hwhy and Moses. Moses complained to hwhy this way: "Why did you make this so hard, and why did you make it hard for me? Things are now worse than they were since I came unto the scene to do what You said". It sounds like Moses went back to his excuses he expressed to hwhy at Mount Sinai, in which this would be "Excuse Number Six", and on top of that, Moses feels that he failed to free them from Pharaoh. Moses did not remember the rest of what hwhy said to him in chapter three regarding Pharaoh

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 a journey of three days in the wilderness, and we will sacrifice to hwhy, our Elohim. 19 And I, I know that the king of Egypt will not permit you to go, and not on a strong hand.

He was told in advance that Pharaoh would say "no" at first.

It sounds like Moses was playing Adam's fallen role, blaming 
hwhy as well for his failure, which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:11 And He said, Who told to you that you are naked? Was that from the tree which I told you to not eat from him you have eaten? 12 And the Adam said, The woman whom You gave with me, she gave to me from the tree, and I ate.

Some way for Adam to be thankful to the Creator, but Adam was in his fallen state when talking to 
hwhy. So were the Israelites speaking in their fallen state, blaming Moses, Aaron, and hwhy for making their lives worse than before by "speaking" to Pharaoh, and making Pharaoh "speak" harsher and unmerciful words against them. So much for the Israelites thanking Moses and Aaron for coming to save them from their slavery, and so much for Moses trusting hwhy and remembering hwhy's Words.


Some of us believers in Messiah can identify with Moses. We are told by 
hwhy to do something, but it does not go according to His Plan. Don't we cry out to hwhy and ask Him "Why are You not going with the Script, and why is it not going according to Your Plan? I have done as You say, but it is not working", or "I have done as You said, but it is getting worse".



Ending this week's Torah portion chapter, This is a list of all of the times throughout the past chapters of this week's Torah portion in which the Israelites were emphasized in the third person male singular person and not in the plural noting "him" or "his", and other words used to signify a single male person:

CHAPTER ONE
11 And they put chiefs of forced labor over him to afflict him in their burdens, and built cities of storehouses,

12 And as which they had afflicted him,...


CHAPTER THREE

7 ...and I have heard ta-their cry from the face of his task drivers;

8 And I have come down to deliver him from the hand of Egypt, and to bring him up from her land to a good and broad land, to a land flowing with milk and honey;


CHAPTER FOUR

17 And you shall take ta-this staff in your hand which you shall do on him ta-