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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 the souls that came out of the testicles of Jacob were seventy souls: and Joseph was in Egypt.

6 And Joseph died, and all his brothers, and all 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 mighty from us: 10 Come, we will deal wisely to him; lest they multiply, and shall be that war encounters and will add also he upon our enemies, and will fight on us, and go up 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 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 their service which they served on them 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 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 became very mighty. 21 And was, for the midwives, they feared ta-the Elohim, and made them houses. 22 And Pharaoh commanded to all 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 the souls that came out of the testicles of Jacob were seventy souls: and Joseph was in Egypt.

6 And Joseph died, and all his brothers, and all 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.


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, as noted in the Torah portion of VaYigash, in the book of Genesis

Genesis 47:11 And Joseph made dwell ta-his father and ta-his brothers, 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 commanded.

and this was the land of Goshen, noted in that same Torah portion a few verses prior

Genesis 47:1 And Joseph came and told to Pharaoh, and said, My father and my brothers, and their flocks, and their herds, and all that is to them, have come from the land of Canaan; and behold, they are in the land of Goshen. 2 And from the side of his brothers, took 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


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, 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 were 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 in the book of Numbers

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

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

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

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

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

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

32 And in 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 made note of the account in verses one through seven

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, and if I find that I have the wrong Pharaohs, I will make the changes.

Relating to the previous recent Torah portions, in the past, when I read this verse, I was thinking that it was most likely a new dynasty, meaning the next dynasty- the Nineteenth Dynasty. But after doing some research, It is my opinion that this was not the case, but that it was the same dynasty- the Eighteenth Dynasty. In my opinion, there is a good probability that according to the Pharaohs of the Bible website, this Pharaoh who began oppressing the Hebrew people was Amenhotep III. This will be explained later in the Torah portion.

Based on this information, it was most likely that this Pharaoh, being removed from his predecessors, was not informed about what Joseph did for his forefather, Ahmose I, though he was a descendant of the Pharaoh who was Joseph's contemporary.

Perry Stone of Voice of Evangelism Ministries (A close friend of Bill Cloud of Shoreshim Ministries) made note regarding the current events that in 2009, 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, taking his oath for 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 made noted this verse in the book of Acts

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

These are images of the statues of Amenhotep III

Amenhotep III

Amenhotep III Amenhotep III

These are images of the mummy of Amenhotep III

Amenhotep III

Amenhotep III

Amenhotep III Amenhotep III



Verses nine and ten

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

If this is the Pharaoh, Amenhotep III 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 Amenhotep III, but it will occur on a future Pharaoh. We we see who that potential Pharaoh was later in this 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 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 made note that the phrase "task drivers" is also translated as "tax collectors", meaning taxed into forced labor. We will look into this word.

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 "masas" (
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 "Peethohm"- 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 "peethom", with an Aleph (
Matp). It is from Strong's Concordance number 6597, and its defintion

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

from 6621 "petha" (
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 "pethen" (
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

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 "Ra'am-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 "ra-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 Ra'am-seys means "Rah is Drawn Out" in favor of Pharaoh and the Egyptians, but on the other hand, it could say that Ra'am-seys 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, that can be translated as "Rah, the Task Driver". In a play on definitions, one can also say that Ramesses "drew out" the Israelites to become slaves.

Another theory gives it a more emphatic meaning to Rameses. As I mentioned 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 of Moses, a 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".

!!!hwhyl dbk

A couple of examples regarding the Anti-Messiah coming in these last days, and they are in the apostle John's epistles

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!!!, the next Jubilee Year, which is this year. 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 the approach, or the beginning, of the following year, 2018, of the new cycle of the seven years Shemitah, to start the Seven Years Tribulation? 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 with violence from their faces; and, behold I with destroying them ta-the earth. 14 Make for yourself an ark of gopher wood; rooms you shall make in ta-the ark, and you shall coat her from the housing and from without among pitch. 15 And this is which you shall make 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 to the ark, and to a cubit you shall finish her above; and the door of the ark you shall set in her side; a lower, a second, and a third you shall make her. 17 And I, behold, I, will bring 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 in the earth shall perish.

Is this a "sign" that we are approaching the end times? If so, could this make us "Noahs"? We'll see. Could we also be experiencing this account 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.

We will soon find out, if the account of the Temple Mount talks 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 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 "him" is hinting us this is "Yeshua" that Pharaoh wants to deal wisely with and to afflict. In comparison to the Gospel accounts, Yeshua was being dealt wisely by the Jewish leaders of the day, at times, trying to tempt Yeshua without success, but He was afflicted by the Roman soldiers to be crucified at the cross. There will be more of these in this Torah portion.

In what is called, the Intermittent Testament, in the book of the Maccabees, Antiochus did a similar thing regarding the Jews during the Maccabees era by enticing them with kind words, and then attacked them, by killing Jews and 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 gave example of this 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 says

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 their service which they served on them in harshness.

This is 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 and Israel and also between the past recent government in the United States and the believers. They were suppressing their rights of free speech in favor of the descendants of Esau and Ishmael and approving things that go against 
hwhy and Yeshua's Word in the Bible.

In a way, it is similar to what the Pharisees and Saducees did to Yeshua in order to suppress Him, because they had a similar matter with Yeshua and the believers. They knew that one person had to be dealt in order to "enslave" the movement. It is mentioned 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 person" and not a group of people to save the people. In relation to verses eleven and twelve, Pharaoh did not realize that when he was calling the Hebrews as "him", he was really dealing with that "one person", 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 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 was plotting 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 enemy and defeat them militarily.

Without Yeshua, believers were servants unto sin in the world, but now are servants unto righteousness through Messiah, as the apostle Paul wrote 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 hwhy, 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.



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 "Shiphrah"- 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 "shiphrah" (
hrps), and its defintion

From H8231; brightness: - garnish.

from 8231 "shaphar" (
rps), and its defintion

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

This is the same word for "shophar" (
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 "Puah"- 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 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 of hwhy is the beginning of wisdom: and the knowledge of the Holy is understanding.

Proverbs 14:27 The fear 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 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". These were two smart people. We have a lot a 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 is that it is ok to "lie" for the Kingdom. 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 became very mighty. 21 And was, for the midwives, they feared ta-the Elohim, and made them houses.

Because of their fear 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, that 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", as it says 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, as 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, the Israelite people kept populating.



Verse twenty two

22 And Pharaoh commanded to all 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 males, so that there will be fewer Israelites to copulate. In other words, Pharaoh had a "Scroogic" long term to decrease the population, so that they would not have the numbers to rise up against him or not have much a reinforcement for his enemies.


There was a similar account of killing the male children 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 magi 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 angel 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 sons 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 sons, and would not be comforted, because they are not.

As noted, this 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 from Bethlehem to destroy 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 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- Yeshua. Pharaoh was being used by HaSatan as the 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 wanted the Israelites to "daughter out". With less Hebrews to copulate, the women would have to intermarry with the Egyptians. It must have been terrifying for all the mothers and fathers to watch their new born males tossed into the Nile River.

The apostle Stephen made note of this account in the book of 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 people into slavery
Second: Delegate others to kill the males for the future people to potentially "daughter out"
Third: Imperial commandment to destroy the males of the people

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 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".







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 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 was grown up, and went out to his brothers, and saw their burdens: and saw a man, an Egyptian, striking a man, a Hebrew, from 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 men, Hebrews, were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you a man, a prince and a judge, over us? Are you saying to kill me as which you killed
ta-the Egyptian? And Moses feared, and said, Surely the word is known. 15 And Pharaoh heard ta-this word, and searched to kill ta-Moses.

And Moses fled from the face of Pharaoh, and dwelt in the land of Midian: 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, A man, an Egyptian, 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 was said, I have become 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 them.


(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 as noted later in this week's Torah portion, and in the Torah portion of Pinkhas, in the book of Numbers

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

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

This reveals to us that Jochebed was born during Levi's life, or before Levi's death, in the end of Levi's ninety six or ninety seven years living in Egypt, because
Levi was known to live 137 years

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

Levi was between four and five years older than Joseph. Levi would have been between forty three and forty four years old by the time Jacob's family arrived in Egypt. That means Levi was alive in Egypt between ninety six and ninety seven years, based on the death of his age.

This theory shows that the Israelites were not in the land literally for 430 years as mentioned 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 the hosts of hwhy, they went out from the land of Egypt.

Jochebed would be at the most 429 years old and the least 334 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 as 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.

That would put Amram and Jochebed's marriage as early as the eighteenth year of the Hebrews settlement in Egypt (placing their age around eighteen years old) and as late as approximately the year before Amram's death, basing if Amram and Jochebed were born just before Levi died, around the 233rd year of Egyptian residence. 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. According to my calculations the full 430 years resulted in the 215 years before Jacob and his family moved to Egypt, and the 215 years while in Egypt.

Also, hwhy told Abraham 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, I will judge: and after thus shall they come out among 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 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 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 "Yo-kheved"- 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".



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, noted earlier in their fullness

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

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

The son is known to be Moses. Amram and Jochebed bore two children before Moses- Aaron and Miriam. Aaron was three years older than Moses 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, in the one 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 that same year 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 was not fled.

Going back to the account, if the Egyptians found Moses, they would have killed him. It is interesting that he was kept up in a basket for three months.

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 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, in the one 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 their 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 as noted 
in the Torah portion of V'Zoth Ha-B'rakhah, in the book of Deuteronomy

Deuteronomy 34:7 And Moses was as son of a hundred and twenty years in his death: his eye was not dim, and was not vanished her vigor. 8 And the sons of Israel, they wept of Moses in the plains of Moab thirty days: and they ended the days of weeping of the mourning of Moses. 9 And Joshua, son of Nun, was full of spirit of wisdom; for Moses had laid 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

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.

and later in Joshua, it says

Joshua 4:19 And the people, they ascended from the Jordan in 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 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 record 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. I want to thank Mark Biltz of El Shaddai Ministries for showing me Moses' birth date. Thank you Mark.

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.

This was similar to Genesis chapter six when 
hwhy commanded Noah to make an ark that can float on water during the flood. Here, history repeats itself in an individual means.

The ark is a feminine word and it is the Hebrew word "teyvah" (
hbt) Strong's number 8392, the same word used for Noah's ark, where we get the modern English word "tub".



Verse four

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


This would be Moses' older 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. It is compared to this verse written in book of 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 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 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 anatomy was circumcised. It was most probable that the Egyptian royalty was informed about the Hebrew tradition to circumcise male babies, and Pharaoh's daughter knew about it too. That is how she realized that Moses was of the Hebrew people.

hwhyl dbk



Going back to Moses' time line. In verse two, Moses' parents hid him for three months, and afterwards made a "mini ark" for him to take him to whomever finds him, who was Pharaoh's daughter. We calculated that Moses died on the seventh day of the twelfth month 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, 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!!!

hwhyl dbk



Verses seven through nine

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.

Miriam did not just helped save Moses, she potentially helped save 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 Judah confronting Joseph when Joseph was known as the Viceroy of Egypt.

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 "almah"- 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 "elem" (
mle), and its definition

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

from 5956 "alam" (
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, who was 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, Miriam became the secret agent for Pharaoh's daughter, and that Moses true identity was to be kept "secret".



Verse ten

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.

This is the same concept that Rebekah "drew water" from the well for Eliezer, Abraham's elder servant, and his men and his camels, and as Jacob "drew water" from the well for Rachel. Later in Moses' life, he will do the exact same thing for the daughter of Jethro to "draw water" for their flock, an act of "reaping what he was sowed" when he was drawn from the water from his youth.

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, he called him by the Egyptian lettering "M'seys" (oom) as from the name "Rameses".

Looking at the following words:

AARON

The Hebrew word for Aaron is "Ahahrohn"- 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 "aron" (
Nwra). It is from Strong's Concordance number 727, and its definition

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

from 717 "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.



Verses eleven and twelve

11 And was in those days, and Moses was grown up, and went out to his brothers, and saw their burdens: and saw a man, an Egyptian, striking a man, a Hebrew, from 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, and 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 against 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 men, Hebrews, were quarreling together: and said to the guilty one, To why do you strike your neighbor? 14 And said, Who appointed you a man, a prince and a judge, over us? Are you saying to kill me as which you killed ta-the Egyptian? And Moses feared, and said, Surely the word is known. 15 And Pharaoh heard ta-this word, and searched to kill ta-Moses....

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 was stricking. 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 shut. But why did he gossiped?

As the prophet Job said about those who keep their tongue

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 are 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.

By the way, this was most likely "NOT" Amenhotep III, because according to the Wikipedia website, he reigned for about thirty eight years

" ...he ruled Egypt from June 1386 to 1349 BC or June 1388 BC to December 1351 BC/1350 BC...

This was two years shy of the age of Moses before leaving Midian, and Amenhotep III was reigning for a short period of time before Moses was born. It was proven that Moses was forty years old when he fled Egypt, and it was spoken from the apostle Stephen in the book of 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.

In my opinion, the Pharaoh who was King of Egypt at the time of this incident and who was seeking Moses' life was his son, Akhenaten (or Akhenaten IV), also known as Amenhotep IV.

These are statue images of the statues of Amenhotep IV

Amenhotep IV Amenhotep IV

Amenhotep IV Amenhotep IV

Amenhotep IV Amenhotep IV


These are the possible mummy images of Amenhotep IV. It has yet to be proved by scientists if this is him. They call the skull, KV55

Amenhotep IV 
Amenhotep IV

Amenhotep IV
Amenhotep IV



Verse fifteen

15 ...And Moses fled from the face of Pharaoh, and dwelt 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 meeting Rachel in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 29:9 And they still were speaking with themselves, and Rachel came with the sheep which were to her father: for she was a shepherdess. 10 And was, as which Jacob saw ta-Rachel, 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 time that one involved with or a member of the Hebrews was at the well where their 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.

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

Pleiades



Verses eighteen through twenty

18 And they came to Reuel, their father, and said, Why have you come hurrying today? 19 And they said, A man, an Egyptian, 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 is compared to Rebekah and Rachel returning to their homes and reported their accounts, and Laban goes to gather Eliezer and Jacob from the well with pomp and fanfare and take them into the home as 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 these words.

This is another Hebraic pattern of a well scene in the Brith Khadashah where Yeshua meets a Samaritan woman at the well, and 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 Messiah: when He is come, He will tell us all things. 26 Jesus 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 revealed 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 (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.

This well scene of Moses is the similar pattern 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 for Isaac, then Jacob, and now Moses and later, Yeshua.

Reuel is a descendant of Midian through Abraham's third wife, Keturah as 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 "a-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".

The fact that Reuel's name was revealing 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".



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 was said, I have become a stranger in a foreign land.

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

Egypt-Midian

Looking at the 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.

Gershom means "stranger".

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 also a reminder that he was a stranger in a foreign land. This is similar results 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, as 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.

Based on the information from the Pharaoh's of the Bible website, and the adjustment of my calculation, it is my opinion that the Pharaoh who had died from this verse account was
Djeserkheperure-setpenre Horemheb, the last Pharaoh of the Eighteenth Dynasty. When it says that the Israelites sighed, or groaned, they had to have known and heard that Horemheb died

Based on the information on Wikipedia regarding Horemheb, he did not have any children. This is what Wikipedia says regarding his succession

"
Since Horemheb remained childless, he appointed his Vizier [according to Wikipedia, it is "the highest official in Ancient Egypt to serve the king"], Paramesse, to succeed him upon his death, both to reward Paramesse's loyalty and because the latter had both a son and grandson to secure Egypt's royal succession".

It also says in Wikipedia regarding Horemheb's heritage

"Horemheb (sometimes spelled Horemhab or Haremhab and meaning Horus is in Jubilation) was the last pharaoh of the 18th Dynasty of Egypt. He ruled from either 1319 BC to late 1292 BC, or 1306 to late 1292 BC (if he ruled for 14 years) although he was not related to the preceding royal family and is believed to have been of common birth".... His parentage is unknown but he is believed to have been a commoner".
 
His "common birth" was one factor that this dynasty would be at an end, and the other factor was that he had no heir. That is why he passed the scepter to Paramesse (Ramesses) to create a new dynasty, which will be revealed shortly.

His common birth also reveals to us that his people lost knowledge of what Joseph did for Egypt within a generation or two. By the time of the common people of his generation, they forgotten Joseph, except the Egyptian royalty. The common folk were not in touch with royalty, who knew of Joseph, and when he took over the rulership of Egypt, it ended the memory of Joseph's accomplishments in Egypt.

 Somehow, the Israelites knew that the last Pharaoh was not able to create an heir. That is most likely why they sighed. We will look at the next Pharaoh shortly.


These are the statue images of Horemheb:

The statue of Horemheb when he was a scribe

Horemheb

Horemheb as Pharaoh

Horemheb

Horemheb's Tomb and relief images

Horemheb Horemheb

Horemheb

The mummy of Horemheb has yet to be found.



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 them.

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 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. 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.







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, for was turning 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 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 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, 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, when Moses escaped from Pharaoh 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 look 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.

This is a picture of Mount Sinai. 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 bush in the land of Midian on Jubal al Lawz. Thank you Ron, Jim and Penny, and Rob.

Mount Sinai


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

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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



Verses four and five

4 And hwhy saw, for was turning 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 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.

There was another incident in the book of Joshua, where Joshua took off his sandal from his foot

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 Host 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 host 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 "Seenai"- 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, mentioned 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 (Almah). Similarly, this is what Moses is about to experience by being pricked from his previous occupation to his new "Kingdom Occupation"

This is what the Heavenly Father does to us in our lives by being "Spiritually Pricked" to begin our new "Spiritual Occupations" as believers 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 said to Moses later to not look at Him as 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.

and yet, later in the Torah when Moses is leading the Israelites in the wilderness, Moses is able to see 
hwhy face to face as mentioned 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 My House. 8 I speak among him Mouth to mouth, and 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, as it is written 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 heaven 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. This singular suffix in these verses are referring to Yeshua. It was when Yeshua was about two years old that these scriptures were fulfilled 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.

And this was the fulfillment of this prophecy 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 angel 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, Mark Biltz of El Shaddai Ministries noted that this was a recall of what Joseph said to his brothers before he died as noted in last week's Torah portion of Va-Y'khi, in the book of Genesis

Genesis 50:22 And Joseph dwelled 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 shall 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 He promised to Abraham to his descendants 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 Canaan tribes mentioned in Genesis, but one Canaanite tribe is not mentioned: No Hivites.

The seven Canaanite tribes were symbols of the seven Anti-Lights of the Menorah.

Looking at each of the Canaanite tribal names:

HITTITE

The Hebrew name for Hittite is "Kheetee"- 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 "Geergashee"- 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 "gera" (
arg) from Strong's Concordance number 1617, and its definition

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

from 1626 "gerah" (
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 "gerah" (
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 "garah" (
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 "geeysh" (
swgor syg) from Strong's Concordance number 1487, and its definition

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

Gashi means "earth".

My best guess that the first definition would best describe with the full name.

Girgashite means
"A Destructive Strange Earth".


AMORITE

The Hebrew word for Amorite is "Eh-moree"- 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 "ahmahr" (
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'ahnee"- 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 "Subdued Pedlar" and also means "Humiliation".


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'razee" or "p'rozee" (
yzrp or yzwrp), and its definition

From H6519; a rustic: - village.

from 6519 "p'rahzah" (
hzrp), and its definition

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

from 6518 "pahrahz" (
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 "Kheevee" (
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 "khahvah" (
hwx), and its definition

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

from 2332 "khahvah" (
hwx), and its definition

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

from 2331
"khahvah" (hwx), and its definition

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

Hivite means "Life Of A Showy Villager".


JEBUSITE

The Hebrew word for Jebusite is "Y'voosee"- 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 "boos" (
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 all these names in list form based on their definition, this is what we get:

Hittite: Terror
Girgashite: Mass Of Destructive Strangers
Amorite: Demander
Canaanite: Subduer/Humiliation
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 and ungodly identities. We as believers today deal with these seven spiritually negative and ungodly charatoristics in our lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).



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 take the whole nation out of the evil Pharaoh. Our Heavenly Father sometimes require tall orders in our walk with Him.



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 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"?



Verses fourteen and fifteen

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.

hwhy's response to Moses was in the Hebrew
"Eh-yey Asheyr 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 is where the writers received the idea of Popeye's coined statement.

Notice also that 
hwhy's name is just one letter difference, just change the letter yod to the letter aleph, because the Aleph in this case is the first person prefix "I". Nevertheless, this is His name phrase which will be remembered for ages.

Yeshua revealed Himself to the Jews with this identity as 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 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 that He spoke to Abraham in Genesis regarding the future of his offspring, as mentioned 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 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 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 was 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 accounts 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, and would have occurred 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 First Fruits.



Verses twenty

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

hwhy can do it, because He created them, as 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 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 in David's time, unusual, but it stayed conventional. It 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.

Notice in this current Torah portion passage, that it says they would put the spoils on their sons and daughters. It reminds me of Jacob putting on the long robe on Joseph, his favorite son, as noted in the Torah portion of Vay-Yeyshev, in the book of Genesis

Genesis 37:3 And Israel loved ta-Joseph from all his sons, for he was to him, a son of his old age: and made for him a long coat to the sole.

This current Torah portion passage compares with Jacob and Joseph spoiling.



As mentioned in chapter one, there are times in this chapter, that the Israelites are noted with the emphasis as in the singular and not in the plural

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 land, good and broad, to a land flowing with milk and honey;

We will see if there are more like these in the next chapters.







CHAPTER 4

Exodus 4:1-31

Exo 4:1 And Moses answered and said, And behold, they will not believe to 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 from 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 also, behold, 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 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 to 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 smitten 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 in the mountain of the Elohim, and kissed to him. 28 And Moses told to Aaron ta all the Words of hwhy who had sent him, and ta all the signs which were commanded him.

29 And Moses and Aaron went and they gathered
ta-all the Elders of the Sons of Israel: 30 And Aaron spoke ta all 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 to 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 brought up to hwhy. Doubt came to him, because he feared they would not believe what he said. In other words 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 a simple question that was obvious? Is wasn't because he was stupid, but hwhy wanted Moses to say and confess "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".



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.



Continuing in 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 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, Yeshua also dealt with a man with a withered hand, 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 also revealed to them that He was the same person at the burning 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 mentioned Moses a third physical proof



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 later will be used for the first plague against Egypt, as 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 the pools of thier water, that they shall become blood; and that shall be blood in all 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 to the eyes of Pharaoh, and to the sight of his servants; and all 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". He now has given Moses three physical examples of proof for the Israelites that hwhy spoke to him.



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 forgot what hwhy said to Sarah 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 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 also, behold, 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 He showed him and told him, and after all He told him that He has his back, but hwhy made Moses an offer he can'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 
hwhy, the Heavenly Father, delegating to Yeshua, played by Aaron.


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 still alive, as 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 inquiring his brothers who only knew him as the Viceroy of Egypt at the time, inquiring them of their father, so 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 was 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 "Yeethroh"- 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 mentioned 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 the men that are searching ta-your soul are dead.

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

Matthew 2:19 But when Herod was dead, behold, an angel 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 wait for those seeking his life.

Also, verses nineteen and twenty can be compared to the Torah portion of Va-Y'khi, when Joseph telling his brothers, after he revealed to them that he was Joseph, to bring the family down to Goshen, like Jethro giving Moses to return to Egypt, and 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".



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 found later 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 "Ehlee-ezehr"- 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 "eyzehr" (
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 verse with the two sons on the donkey beginning 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 the people said, Let live king Solomon.

This was symbolized and fulfilled when Yeshua arrived in Jerusalem on a donkey 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.

which came from 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 to 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 made a great point in verse twenty-one, 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 "khazak"- 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, 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). It 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 smitten 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 as noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:13 The 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. So 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. Indirectly related, this could compare to the Messenger of hwhy wrestling against Jacob before he met his twin brother, Esau.

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.

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 as 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 the people that came out were circumcised: but all 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 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 the people, that they abode in their places in the camp, till they were whole.

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

Anyone wondered how Zipporah knew to circumcise their son? Out of all those who circumcised, Zipporah was the only female to be recorded 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 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 have been, most likely, the one in charge of the circumcision activities, and throughout the years, Zipporah observed at times, when she was free, 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 in the mountain of the Elohim, and kissed to him. 28 And Moses told to Aaron ta all the Words of hwhy who had sent him, and ta all the signs which were commanded him.

This is the first and only account where hwhy spoke to Aaron alone. 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 the Elders of the Sons of Israel: 30 And Aaron spoke ta all 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 forty years since Moses left Egypt when he returned to his people. Forty years is a long time to wait. Its recorded later in the Torah portion of Va-eyra, in the book of Exodus

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.


Moses was forty years old when he fled Egypt, and was eighty years old at his return to Egypt as the apostle Stephen noted in the book of 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 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 an angel 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 angel which appeared to him in the bush.

The matter that 
hwhy waited until the Pharaoh and the men who wanted to kill Moses died was most likely 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, cities of refuge they shall be for you; and the slayer that killed 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 to you. 14 ta Three of the cities you shall give from over of 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 any killing of a soul in ignorance. 16 And if among a vessel of iron has killed him, and dies, he is a murderer. Dying, shall die the slayer. 17 And if among a stone at hand which shall die among her, struck him and dies, he is a slayer. Dying, shall die the murderer. 18 Or among a vessel of wood at hand which shall die among him has killed him, and dies, he is a slayer. Dying, shall die the slayer. 19 The avenger of the blood, he shall execute ta-the slayer: in his meeting on him, he shall execute him. 20 And if in hatred shall push him, or thrown upon him in laying of wait, and dies; 21 Or in enmity struck him among his hand, and dies: dying, shall die the striker; 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 upon upon him any vessel among no laying of wait, 23 Or among any stone, which shall die among 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 shall judge the Congregation 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 in the holy oil. 26 And if going out, shall go out the slayer of ta-the border of the city of his refuge, which was fled there; 27 And finds him the avenger of the blood with outside of the border of the city of his refuge, and the avenger of the blood kills ta-the slayer; not is to him blood: 28 For was to do 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 shall be these to you for a Statute of Judgment for your generations in all of your dwellings.

This was a similar case when Moses killed an Egyptian man and had to flee from his potential avengers, including Pharaoh, to Midian, his land of refuge, until they were dead.

This is 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 ghost. 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.

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 mentioned, there are times in this chapter, that the Israelites are noted with the emphasis as in the third person male singular and not in the plural . 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 make them rest from their burdens.

6 And Pharaoh commanded in his day 
ta-the task drivers on 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, you go, take for yourselves straw from wherever you can find him: for shall not a word shall be diminished from your work.

12 And the People scattered in all 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 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 evil, to say, 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 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? In my opnion, it is based on the previous Pharaoh who was Horemheb, who did not have any children, but named  his successor. The Wikipedia website revealed who he is

"Since Horemheb remained childless, he appointed his Vizier [according to Wikipedia, it is "the highest official in Ancient Egypt to serve the king"], Paramesse, to succeed him upon his death, both to reward Paramesse's loyalty and because the latter had both a son and grandson to secure Egypt's royal succession".

This Paramesse is also known as Ramesses I of the new Nineteenth Dynasty. Noting back in chapter two, it says

Exodus 2:23 And was in those many days, and the king of Egypt died: and the Sons of Israel 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 them.

This was a new Pharaoh that Moses met, when 
hwhy told Moses in chapter five

Exodus 4:19 And hwhy said to Moses in Midian, Go, return to Egypt: for all the men are dead that were searching ta-your soul.

In my opnion, this was the previous Eighteenth Dynasty from Amenhotep III to Horemheb that were still looking to kill Moses. When Ramesses I took over the throne, he did not have knowledge of the previous Pharaohs searching for Moses to kill him. That is why 
hwhy said for him to return to Egypt. Also, has anyone noticed in the Moses movies that the Pharaoh's "son" took over the throne? In my opinion, that is not the case, for if the son did take over, the son would have the knowledge of killing Moses. Also, because it would his father that would have made the command to kill Moses while the "son" was alive and an adult when this order was given against Moses. Notices the successors of Pharaohs since

These are images of statues and steles of Ramesses I

Ramesses I Ramesses I

Ramesses I Ramesses I


These are images of the mummy of Ramesses I

Ramesses I
Ramesses I

Ramesses I Ramesses I

Ramesses I Ramesses I

By the way, it is my opinion that his body was drowned with his army, but somehow, it surfaced and was found and taken back to be embalmed. Notice his left ear. Wikipedia says that it was unusually formed. Probably, because 
hwhy knew he needed his ear "extended" to try to hear hwhy's word.

Also, the movies have alway referred to the Pharaoh, whom Moses and Aaron confronted, as the son of the Pharaoh whom Moses escaped. That is not the case, for if that was so, the son of Pharaoh would have pursued killing Moses right at the moment Moses came into the room. Ramesses was not the son of Horemheb, because Horemheb had no heir. It was concluded that it was Akhenaten (a.k.a. Amenhotep IV) that Moses fled en route to Midian. These were the Pharaohs of the Eighteenth Dynasty since Amenhotep IV, that ruled Egypt during the time of Moses' forty year exile unto the new Nineteenth Dynasty under Ramesses I.

The following time line is taken from the Wikipedia website:

EIGHTEENTH DYNASTY

Amenhotep IV (1351-1334 BC)
Smenkhare (1335-1334 BC)
Neferneferuaten (1334-1332 BC)
Tutankhamun (1332-1323 BC)
Ay (1323-1319 BC)
Horemheb (1319-1292 BC)


NINETEENTH DYNASTY

Ramesses I (1292-1290 BC)

Knowing that Moses was in Midian for forty years mentioned in the book of Acts, the Pharaohs' periods of reign mentioned above show that it the overall length of their reigns fit the forty years time Moses was in Midian until the time he returned to Egypt to face Ramesses I. So when Moses was told by 
hwhy in chapter four that those who sought his life were dead, this emphasized the Pharaohs of the Eighteenth Dynasty.



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, as hwhy said to Moses in Egypt in chapter six:

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 by My Name, Y'HOWAH, was I not known to them.

Moses was the first person that
hwhy revealed His name at Mount Sinai before Moses returned to Egypt, which in relevance to this 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 bless you, and fructify you, and 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 any more Jacob, 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;

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 also noted that 
hwhy's name was not listed in Egypt's "Book of Deities".


Mark Biltz of El Shaddai Ministries made note of the responsive statment Pharaoh made to Moses that it 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 says 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 says that this phrase relates to Yeshua, the Living Word.

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 says that this phrase relates to the Ruakh HaKodesh (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 gives the petition to Pharaoh that hwhy, the Elohim of the Hebrew- 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, the three days journey would 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 him from doing so. Instead, Ramesses I 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 make 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 "shabbath"- 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 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 "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.

This is the similar statement made by the Pharaoh who knew not Joseph, who in my opinion was Amenhotep III

Exodus 1:8 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 mighty from us: 10 Come, we will deal wisely to him; lest they multiply, and shall be, that war encounters, and will add also he upon our enemies, and will fight on us, and go up from the land.

Ramesses I most likely had fears what his predecessor, Amenhotep III, feared that they will rise up and join their enemies to fight Pharaoh.



Verse six through nine

6 And Pharaoh commanded in his day ta-the task drivers on 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 work harder to keep up the tally of your brick making".

In the kingdom sense, this is what HaSatan does to believers before they get favor from 
hwhy, by putting them 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, because "Salvation" is the Living Word, so he 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 but doing away with 
hwhy's words, and replacing with his words of lies.

A good example is when Yeshua is speaking a parable regarding the word as 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;
Mat 13:21  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 with hwhy to say that "hwhy is not in charge, I am".



Verse eleven

11 You, you go, take for yourselves straw from 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". 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" with 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 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 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 to make the bricks. 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 Moses and Aaron coming in to take away their "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 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 evil, to say, 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 in slavery from 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.



Verses twenty and twenty-one

20 And they met ta-Moses and ta-Aaron, who were standing to meet them in their coming 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.

They expressed their anger against Moses and not towards Pharaoh. They showed more concern for Pharaoh, and cared more of their reputation in Pharaoh's eye, instead of Moses and instead of 
hwhy wanting to redeem them. Sounds more like they were defending and siding with Pharaoh. It looks like Pharaoh's plan was working by making his word prevail over hwhy's word through Moses and Aaron. This would be the same pattern the Israelite people will practice throughout their journey in the wilderness by blaming hwhy and Moses for everything evil that has come against them.

Indirectly related, this Torah portion passage could be compared to what happened to David when his enemies captured his and his army's wives, children and possessions, as 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, and on top of that, he 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, as 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 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 His 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 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 chapter, all the times that the Israelites were the emphasis as in the singular and not in the plural

CHAPTER ONE

11 And they put over him chiefs of forced labor to afflict him...

12 And as which they afflicted him,...


CHAPTER THREE

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;


CHAPTER FOUR

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

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 refuse to send him away,

 They all refer to "one" person, and that person is "Yeshua, the Messiah".








CHAPTER 6

Exodus 6:1

Exo 6:1 And
hwhy said to Moses, Now you shall see what I will do to Pharaoh: for on a strong hand shall send them away, and on a strong hand shall drive them from his land.

hwhy was repeating what He told Moses in chapter three

Exodus 3:20 And I will stretch out ta-My hand, and I will strike ta-Egypt in all My wonders which I will do in his midst: and after thus, shall send you away.

hwhy was saying to Moses "Stand back, watch the show, and see what I am about to do". In other words, hwhy was saying to Moses, "See My words come to pass that I spoke to you earlier", which was spoken in chapter three

Exodus 3:20 And I will stretch out ta-My hand, and I will strike ta-Egypt in all 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.

We will see this come to fruition beginning in next week's Torah portion.




Ending,
I am looking into Tim Mahoney's Documentary "Patterns of Evidence: The Exodus" who researched the Israelites accounts while in Egypt, and the Exodus. He has interesting things to say. You can purchase Tim Mahoney's documentary at his website. Click on the image below to get to the webpage.

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DISCLAIMER

The views and opinions expressed are solely those of the personnel and do not necessarily reflect the view or opinions of The Aleph-Tav Project.


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TIM MAHONEY

Patterns of Evidence: The Exodus

Tim Mahoney




This ends this week's Torah portion commentary.



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