CONTINUING FROM PART ONE OF THIS WEEK'S TORAH PORTION.
CHAPTER 3
(Continued)
Verses nine and ten
9 And now, behold, the cry of the Sons of Israel has come to Me: and I have also seen את-the lakhats-oppression which Egypt, they are lakhats-oppressing them. 10 And now go, and I will send you to Pharaoh, and bring out את-My People, the Sons of Israel, from Egypt.
This was a tall order יהוה required Moses to have him take the whole nation of Israel out of the evil Pharaoh. Our Heavenly Father sometimes require tall orders in our walk with Him as believers in Yeshua.
Verse eleven
11 And Moses said unto The Elohim, Who am I for I should go to Pharaoh, and for I should bring out את-the Sons of Israel from Egypt?
In other words, Moses' response was based on reputation. He was saying to יהוה, "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, for I have sent you: In your bringing out את-the People from Egypt, you shall serve את-The Elohim upon this mountain.
In other words, יהוה was responding to Moses' reputation by saying, "My reputation is sufficient for you, and the token is Me sending you to them".
Verse thirteen
13 And Moses said to The Elohim, Behold, I shall come to the Sons of Israel, and I shall say to them, the Elohim of your fathers had 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 יהוה sent him, and they will inquire His name saying "Who is He that gave you this right?" or "What is His Name"?
Verse fourteen
14 And Elohim said to Moses, I AM WHICH I AM: and said, Thus you shall say to the Sons of Israel, I AM has sent me to you.
יהוה's response to Moses was in the Hebrew
"Eh-yey Ah-sheyr Eh-yey" (אהיה אשר אהיה)
I AM WHICH I AM.
Does this remind anyone of the phrase "I am that I am, and that's all that I am"? Anyone remember the Popeye cartoons? This could be where the writers received the idea of Popeye's coined phrase.
Yeshua revealed Himself to the Jews with this identity, which is noted in the Gospel of John
John 8:56 Your father, Abraham, rejoiced to see My day: and he saw It, and was glad. 57 Then said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham? 58 Yeshua said unto them, Verily, verily, I say unto you, Before Abraham was, I AM.
When Yeshua said this to them, He was saying to them that He is the I AM- Eh'yey (אהיה) that Moses met at Mount Sinai at the burning thorn bush.
Verses fifteen through seventeen
15 And Elohim said still to Moses, Thus you shall say to the Sons of Israel, יהוה, 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 at generation. 16 Go, and you shall gather (add) את-the Elders of Israel, and you shall say to them, YEHOWAH, Elohim of your fathers, appeared to me, the Elohim of Abraham, of Isaac, and of Jacob, to say, Visiting, I have visited you, and of את-the doings to you in Egypt: 17 And I said, I will ascend you from the affliction of Egypt to the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, to a land flowing with fatness (milk) and thickness (honey [(fatness and thickness (milk and honey))].
יהוה returned to His Premise to Moses, and picked up where He left off by repeating the Word similar to what He spoke to Abraham in Genesis regarding the future of his offspring, as noted earlier.
Verses eighteen and nineteen
18 And they will listen to your voice: and you shall come, you and the Elders of Israel, to the king of Egypt, and you shall say to him, יהוה, Elohim of the Hebrim (Hebrews), has befell (happened, bought about) upon us: and now, we will go now at a way of three days in the wilderness, and we will sacrifice to יהוה, our Elohim. 19 And I, I know for the king of Egypt will not give you to go, and not on a Strong Hand.
יהוה was telling Moses that he has to bring the Elders of Israel with him. In the movies, they showed only Aaron and Moses, but in this verse, he went with the Elders of Israel. That means a good amount of people went with Moses. Guessing, it was possible that Moses met seventy members who were elders for the People, and this is based in the Torah portions of Mishpatim, in the book of Exodus, and B'Ha-aloth-kha, in the book Numbers
Exodus 24:1 And said to Moses, Ascend to יהוה, you and Aaron, Nadab and Abihu, and seventy from the Elders of Israel; and you will bow from a distance.
Exodus 24:9 And Moses, and Aaron, Nadab, and the Abihu, and seventy from the Elders of Israel ascended:
Numbers 11:16 And יהוה said to Moses, Gather (Add) for Me seventy men from the Elders of Israel which you know, for they are the Elders of the People, and his Officers; and you shall take them to the Tent of Appointment, and they shall stand there with you.
Numbers 11:24 And Moses went out, and spoke to the People את the Words of יהוה, and gathered seventy men from the Elders of the People, and stood them all around the Tent.
Numbers 11:25 And יהוה descended (came down) in the Cloud, and spoke to him, and was reserved (selected, joined) from the Spirit that was upon (over) him, and gave upon (over) the seventy men of the Elders: and was, as the Spirit rested upon (over) them, and they prophesied, and they did not add (augment).
It could be probable that Moses had seventy people with them when confronting Pharaoh, based on this information, but one can't be certain of it.
Notice that Moses said that they will go on a three days journey. Not seven, not one, but three days. Why did he emphasize that particular number? As we know later in the Torah that Pharaoh let the Israelites go after the ten plagues, then Pharaoh went after them. Was the time line that Pharaoh pursed after them was after three days? If this was so, it would occur on the fourth day. Then the time when Pharaoh caught up with Moses and the Israelites would be the time the Israelites crossed over the Red Sea, did it have occur on the fourth day? If the time line of these accounts was so, then it is possible that they would align with the time of the Spring High Holy Day of the first three days of the Feast of the Unleavened Bread, and the fourth day occurring on First Fruits, the first day of the count of the Omer on Saturday night and Sunday morning. Also, if this is true, it would also align with Yeshua being buried for three days in the first three days of Unleavened and raised on the fourth day of Unleavened Bread on Shavuoth/First Fruits.
In verse eighteen of this week's Torah portion passage, in the Hebrew text, the Hebrew phrase for "the Hebrews" is "Ha-Eevreem". Normally, it is spelled in the Hebrew text, Heh, Ayin, Bet, Resh, Yod, Mem Sophit (העברים), but in this case, there is an extra Yod in the Hebrew (העבריים). This is the only time in the Tanakh that this occurs. Twenty five times it is spelled with a single Yod, and thirty-one times it occurs without the Heh and a single Yod. In the Paleo-Hebrew text, the picture of a Yod is a hand. In this case, there are two Yods, or two "hands", meaning that יהוה's Hand is involved to deliver the Hebrews out of Egypt.
!!!כבד לך יהוה
Verses twenty
20 And I will stretch out (send forth) את-My Hand, and I will strike את-Egypt in all of My Wonders (Miracles) which I will do in his nearness: and after thus, shall send you away.
יהוה can do it, because He created them, which is noted in the book of the prophet Jeremiah
Jeremiah 27:5 I, I have made את-the Earth, את-the Adam and את-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 את-grace (favor) in the eyes of Egypt: and shall be, when you go, you shall not go empty: 22 And a woman shall ask from her neighbor, and from the sojourner (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 את-Egypt.
This is the typical standard procedure of a war in ancient times, that if one side wins, they take the spoils. יהוה says that He will destroy Egypt back in verse twenty in the previous Torah portion passage, and will cause the women to plunder their Egyptian neighbors, but in a nice way.
Indirectly related, there is an example of an ancient battle procedure which occurred during David's time, which is noted in the book of the prophet Samuel
1 Samuel 17:50 So David prevailed over את-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 את-his sword, and drew it out of the sheath thereof, and slew him, and cut off on her את-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 את-the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the Sons of Israel returned from chasing after the Philistines, and they spoiled their tents.
In connection to the third person singular male pronoun, which I noted in chapter one of this week's Torah portion, there are times in this week's Torah portion chapter that the Israelites are noted with the emphasis in the third person singular male pronoun and not in the plural which refers to Yeshua
7 ...from the face of his slave drivers (task drivers, task masters);...
8 And I have descended (come down) to deliver (rescue) him from the hand of Egypt, and to ascend him from that land to a good and broad land, to a land flowing with fatness (milk) and thickness (honey [(fatness and thickness (milk and honey))];
We will see if there are more like these in the next chapters of this week's Torah portion.
CHAPTER 4
Exodus 4:1-31
Exo 4:1 And Moses answered and said, And behold, they will not believe by me, and they will not listen in my voice: for they will say, יהוה had not appeared to you.
2 And יהוה said to him, What is this in your hand? And said, A staff. 3 And said, Cast (throw, toss) him to the Earth. And casted (threw, tossed) him to the Earth, and became for a snake; and Moses fled from his face. 4 And יהוה said to Moses, Send forth your hand, and seize (hold) on his tail. And sent forth his hand, and seized (held) on him, and became for a staff in his palm: 5 By that, they may believe for יהוה, Elohim of their fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, had appeared to you.
6 And יהוה said still to him, That enter [(The entering)] now your hand in your bosom. And had entered [(the entering)] his hand in his bosom: and brought her out, and behold, his hand was leprous as the snow. 7 And said, That return [(The returning)] your hand to your bosom. And that returned [(the returning)] his hand to his bosom; and brought her out from his bosom, and behold, was returned like 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 (Nile), and you shall shed (spill, pour) to the dry land: and shall be the water which you take out from the River (Nile), and they shall become for blood on the dry land.
10 And Moses said to יהוה, On me, Adonai, I am not a man of words, also from yesterday, also from threes, also from since You have spoken to Your servant: for I am heavy of mouth, and heavy of tongue. 11 And יהוה said to him, Who has set the mouth to the Adam? Or who has set the dumb (speechless, tongue tied), or deaf, or the opening (clear sighted), or the blind? That not I, יהוה?
12 And now, go, and I, I am with your mouth, and I will teach you which you shall speak.
13 And said, On me, Adonai, send now on the hand you will send. 14 And the Anger of יהוה glowed against Moses, and said, That not is Aaron, the Levite, your brother? I know for speaking, he can speak. And behold also, he is coming out to meet you: and will see you, and will rejoice in his heart. 15 And you will speak to him, and you will put את-the Words in his mouth: and I, I am with your mouth and with his mouth, and I will teach you את which 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 את-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 which are in Egypt, and I will see, that they are still alive. And Jethro said to Moses, Go by peaceably [(Go for shalom)].
19 And יהוה said to Moses in Midian, Go, return at Egypt: for all of the men that are searching [(the ones seeking)] את-your soul, they are dead.
20 And Moses took את-his woman (wife) and את-his sons, and made them ride upon the donkey, and returned to the land of Egypt: and Moses took את-the staff of The Elohim in his hand.
21 And יהוה said to Moses, In your going to return to Egypt, seeing all the Wonders (Miracles) which I have set (put) in your hand, and doing them to the face of Pharaoh: and I, I will strengthen את-his heart, and shall not send away את-the People. 22 And you shall say to Pharaoh, Thus says יהוה, Israel is My Son, My Firstborn: 23 And I say to you, Send away את-My Son, and shall serve Me: and the refusing of you [(and you will refuse) [to send Him away, behold, I will kill (slay, slaughter) את-your son, your firstborn.
24 And was on the way in the lodging place, and יהוה confronted (contacted, concurred) him, and sought the death of him [(at having him die)]. 25 And Zipporah, she took a sharp stone (flint stone, knife), and she cut off את-the foreskin of her son, and she made touch (smitten) to his feet, and she said, For a bridegroom of bloods you are to me, 26 and forsook (slackened, ceased, abated) from him: Then said of her, A bridegroom of bloods for the circumcision.
27 And יהוה said to Aaron, Go to the wilderness to meet (encounter) Moses. And went, and confronted (contacted, concurred) him on the Mountain of The Elohim, and kissed to him. 28 And Moses told (declared) to Aaron את all of the Words of יהוה which had sent him, and את all of the Signs which were commanded of him.
29 And Moses and Aaron went, and they gathered (added) את-all of the Elders of the Sons of Israel: 30 And Aaron spoke ta all of the Words which יהוה had spoken to Moses, and did the Signs to the eyes of the People. 31 And the People believed: And they heard for יהוה had visited את-the Sons of Israel, and for had seen את-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 by me, and they will not listen in my voice: for they will say, יהוה had not appeared to you.
Continuing on the series of "Moses Excuses", this chapter starts with Moses' third excuse that the People won't believe the first and second excuses that he was sent by יהוה. Doubt came to him, because he feared they would not believe what he said. In other ,he was saying to יהוה that he had no "evidence", or "proof", that יהוה said this to him.
Verse two
2 And יהוה said to him, What is this in your hand? And said, A staff.
Why did יהוה ask this to Moses as if he was a first grade student? Why did He ask a simple question that was obvious? Is wasn't because he was stupid, but יהוה wanted Moses to say and confess that it was "a staff" out of his own mouth. That staff was important to יהוה for Moses to say. Weird as it sounds, but יהוה 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 יהוה telling Moses, "If you want proof, I'll give you proof". This is how יהוה provides the "Heavens-Earth" connection in our relatiohship with Him. There are other examples that יהוה made people confess the items in the Tanakh. One example is noted in the book of the prophet Ezekiel
Jeremiah 24:1 יהוה shewed me, and, behold, two baskets of figs were set before the Temple of יהוה, after that Nebuchadrezzar, King of Babylon had carried away captive את-Jeconiah, the son of Jehoiakim, King of Judah, and את-the princes of Judah, with את-the carpenters and את-the smiths, from Jerusalem, and had brought them to Babylon. 2 One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad. 3 Then said יהוה unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.
Verses three through five
3 And said, Cast (throw, toss) him to the Earth. And casted (threw, tossed) him to the Earth, and became for a snake; and Moses fled from his face. 4 And יהוה said to Moses, Send forth your hand, and seize (hold) on his tail. And sent forth his hand, and seized (held) on him, and became for a staff in his palm: 5 By that, they may believe for יהוה, Elohim of their fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, had appeared to you.
יהוה responded with two physical proofs. The first physical proof was to prove He did speak to Moses with a physical object, which was the staff.
Verses six and seven
6 And יהוה said still to him, That enter [(The entering)] now your hand in your bosom. And had entered [(the entering)] his hand in his bosom: and brought her out, and behold, his hand was leprous as the snow. 7 And said, That return [(The returning)] your hand to your bosom. And that returned [(the returning)] his hand to his bosom; and brought her out from his bosom, and behold, was returned like his flesh.
This second physical proof that יהוה gave to Moses was Moses' own physical body for the Israelites for evidence that יהוה spoke to Moses, in this case, Moses' hand. Note that the hand in the pronoun is "her". That is because the hand is female.
There was a similar act of one's hand deteriorated, which is noted in the book of the Kings
1 Kings 13:1 And, behold, there came a man of Elohim out of Judah by the Word of יהוה unto Bethel: and Jeroboam stood by the altar to burn incense. 2 And he cried against the altar in the Word of יהוה, and said, O Altar, Altar, thus saith יהוה; 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 יהוה 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 את-the Word of the man of the Elohim, which had cried against the altar in Bethel, that he put forth את-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 יהוה.
6 And the king answered and said unto the man of the Elohim, Intreat now את-the Face of יהוה, thy Elohim, and pray for me, that my hand may be restored me again. And the man of the Elohim besought את-the Face of יהוה, and the king's hand was restored him again, and became as it was before.
Because of King Jeroboam's disobedience against יהוה, his hand was dried up.
In the Brith Khadashah (the New Covenant), Yeshua also dealt with a man with a withered hand, which is noted in the Gospel of Matthew
Matthew 12:9 And when He was departed thence, He went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked Him, saying, Is it lawful to heal on the Shabbath days? That they might accuse Him. 11 And He said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Shabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the Shabbath days. 13 Then saith He to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
Whether they knew it or not, Yeshua could have revealed to them indirectly that He was the same person at the burning thorn bush that made Moses use his hand to be leprous and healed.
Verse eight
8 And shall be, if they will not believe to you, and they will not listen to the voice of the First Sign, and they will believe to the voice of the Latter Sign.
יהוה was more or less saying to Moses "There. I did not just give you one proof, but two". But did יהוה end it there? Nooooo. He gave Moses a third physical proof for the Israelites to believe.
Notice that the word "you" is bold in pink. In the Hebrew text the "you" is in the feminine gender which means that יהוה was speaking to Moses' "soul" which the soul is feminine.
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 (Nile), and you shall shed (spill, pour) to the dry land: and shall be the water which you take out from the River (Nile), and they shall become for blood on the dry land.
This is the same sign that will be used later for the first plague against Egypt, which is noted in the Torah portion of Va-eyra, in the book of Exodus
Exodus 7:17 Thus says יהוה, On this you shall know that I am hwhy: Behold, I will strike on the staff (rod, branch) 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 which is in the river, she shall die, and the river shall stink; and Egypt, they shall loathe (be weary, be disgusted) to drink the water from the river. 19 And יהוה spoke to Moses, Say to Aaron, Take your staff (rod, branch), and stretch out your hand over (upon) the waters of Egypt, over (upon) their streams, over (upon) their rivers, and over (upon) their marshes (ponds), and over (upon) all of the pools of thier water, and they shall become blood; and that shall be blood in all of the land of Egypt, and in the trees (wood), and in the stone. 20 And Moses and Aaron, they did so as the which יהוה commanded; and he raised up on the staff (rod, branch), and struck את-the waters that are in the river to the eyes of Pharaoh, and to the eyes of his servants; And all of the waters that are in the river, they changed to blood.
יהוה did not make Moses example the third proof, most likely because יהוה didn't want blood spilled on "Holy Ground". יהוה had now given Moses three physical examples of proof for the Israelites that hwhy spoke to him.
Mark Biltz of El Shaddai Ministries noted that these Signs can be compared to being witnesses, where two or three witnesses will stand, which is based in the Torah portion of Shophtim, in the book of Deuteronomy
Deuteronomy 19:15 ...shall be arisen a word upon the mouth of two witnesses (testifiers), or upon the mouth of three witnesses (testifiers).
Thank you Mark.
Verse ten
10 And Moses said to יהוה, On me, Adonai, I am not a man of words, also from yesterday, also from threes, also from since You have spoken to Your servant: for I am heavy of mouth, and heavy 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 יהוה said to him, Who has set the mouth to the Adam? Or who has set the dumb (speechless, tongue tied), or deaf, or the opening (clear sighted), or the blind? That not I, יהוה?
12 And now, go, and I, I am with your mouth, and I will teach you which you shall speak.
hwhy responds to Moses, by saying "I made your mouth and tongue, and I can release it and make them normal and powerful". I guess Moses wasn't told, or was told and forgot what hwhy said to Sarah, which is noted in the Torah portion of Vay-Yeyra, in the book of Genesis
Genesis 18:13 And יהוה said to Abraham, To why at this did Sarah laugh, to say, That indeed (also), truly, I shall birth? And I, I am old? 14 Is a Word difficult from יהוה?...
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, On me, Adonai, send now on the hand you will send.
With all that יהוה told and showed Moses, he did not believe Him, and used excuse number five. In this excuse, Moses was saying to יהוה, "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.
Verses fourteen through seventeen
14 And the Anger of יהוה glowed against Moses, and said, That not is Aaron, the Levite, your brother? I know for speaking, he can speak. And behold also, he is coming out to meet you: and will see you, and will rejoice in his heart. 15 And you will speak to him, and you will put את-the Words in his mouth: and I, I am with your mouth and with his mouth, and I will teach you את which 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 את-this staff in your hand which you shall do on him את-the Signs.
In other words, יהוה was ticked off at Moses after all that He showed Moses and told him, and after all that He told him that He had his back. But יהוה made Moses an offer he could't refuse, by saying, "OK Moses, you have a brother that speaks better than you. I will have Aaron do your dirty work, and you negotiate to him what to do".
This role play would be like Moses playing the role of יהוה, the Heavenly Father, delegating to Aaron, playing the role of Yeshua.
This was the summary of "Moses' Excuses":
Excuse #1: "I am not of reputable status"
Excuse #2: "They won't believe me and will ask "Who sent me"?"
Excuse #3: "I can't prove to them that You told me these things"
Excuse #4: "I have a speh...speh...speh...speech problem"
Excuse #5: "I'm not able to do it. Get someone else to do the work for me"
Has any of us as believers in Yeshua complained to our Heavenly Father, יהוה, 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 which are in Egypt, and I will see, that they are still alive. And Jethro said to Moses, Go by peaceably [(Go for shalom)].
Joseph, as Viceroy of Egypt, was asking his brothers if his father was still alive, which is noted in the Torah portion of Va-Yigash, in the book of Genesis
Genesis 45:3 And Joseph said to his brothers, I am Joseph! That my father is still alive?!...
Just like Joseph inquired his brothers who only knew him as the Viceroy of Egypt at the time, inquired them of their father, Moses used the excuse to his father-in-law to see the welfare of his brothers. יהוה told him at the mountain that He was going to help them get out of Egypt. So why did he say to his father-in-law that he had to see if they were still alive? I don't have the answer to that at this time.
Notice that Moses' father-in-law was not named Reuel this time, but "Jethro". Why was his name changed all of the sudden?
Looking at the word JETHRO
The Hebrew word for Jethro is "Yeeth-roh"- Yod, Tav, Resh, Vav (יתרו). 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" (יתר), and its defintion
Properly an overhanging, that is, (by implication) an excess, superiority, remainder; also a small rope (as hanging free): - + abundant, cord, exceeding, excellency (-ent), what they leave, that hath left, plentifully, remnant, residue, rest, string, with.
Jethro means "his excellence", meaning "hwhy's excellence" will be revealed through the acts that will occur in Egypt.
As I noted earlier, Moses was being trained as a shepherd when Jethro's name was "Reuel" (El is My Shepherd). Now his name is "Jethro" (His Excellence), which in this case, Moses will be the one to reveal "hwhy's excellence" during the times he confronts Pharaoh in Egypt
Verse nineteen
19 And יהוה said to Moses in Midian, Go, return at Egypt: for all of the men that are searching [(the ones seeking)] את-your soul, they are dead.
This is similar to what יהוה told Joseph while they were in Egypt, which is nnoted in the Gospel of Matthew
Matthew 2:19 But when Herod was dead, behold, a Messenger of hwhy appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the Young Child and His mother, and go into the land of Israel: for they are dead which sought the Young Child's life. 21 And he arose, and took the Young Child and His mother, and came into the land of Israel.
As Joseph waited for Herod and those to die, so did Moses indirectly awaited for those seeking his life to die.
Also, verses nineteen and twenty of this week's Torah portion chapter can be compared to the account, which is noted in the Torah portion of Vay-Yigash, in the book of Genesis
Genesis 45:9 Hurry, and the ascend to my father, and you shall say to him, Thus says your son, Joseph, Elohim has set me for a lord (master) to all of Egypt: Descend (Come down) to me. Do you not stand (be still, delay): 10 And you shall dwell in the land of Goshen, and you shall be near to me, you, and your sons, and the sons of your sons, and your flocks, and your herds, and of all which belongs to you: 11 And I will sustain (nourish) you there; for are still five years of famine; lest you become impoverished, you, and your house, and of all which belongs to you. 12 And behold, your eyes shall see, and the eyes of my brother, Benjamin, for of my mouth is the one speaking to you [(for that my mouth is speaking to you)]. 13 And you will tell (declare) to my father את-all of my glory (honor) in Egypt, and of את all which you have seen; and you shall hurry, and you shall descend (bring down) my father hither (here). 14 And fell upon the neck of Benjamin, his brother, and wept; and Benjamin wept upon his neck. 15 And kissed to all of his brothers, and wept upon them: and after thus, his brothers, they spoke with him. 16 And the call (oral report) was heard at the house of Pharaoh, to say, The brothers of Joseph, they have come: and was good in the eyes of Pharaoh, and in the eyes of his servants. 17 And Pharaoh said to Joseph, Say to your brothers, Do this; Load את-your cattle, and go (depart), come to the land of Canaan; 18 And take את-your father, and את-your houses, and come to me: and I will give her to you את-the goodness of the land of Egypt, and they shall eat את-the kheylev-fat of the land. 19 And you, you are commanded. Do this; Take for yourselves wagons from the land of Egypt for your little ones, and for your wives, and you will carry (lift up, bear) את-your father, and you shall come. 20 And she (you) shall not spare (pity) your eyes upon your vessels; for the goodness of all of the land of Egypt, he belongs to you.
When Joseph told his brothers, after he revealed to them that he was Joseph, to bring the family down to Goshen, like Jethro giving Moses the green light to return to Egypt. Then Pharaoh told Joseph to do that Joseph said, but in the order of Pharaoh's authority, like יהוה telling Moses to return to Egypt. As Brad Scott of Wildbrach Ministry and Bill Cloud of Shoreshim Ministries says, "History repeats itself".
The matter that hwhy waited until the Pharaoh and the men who wanted to kill Moses died could have been a precursor to the Torah regarding a slayer, noted in the Torah portion of Masei, in the book of Numbers
Numbers 35:9 And יהוה spoke to Moses, to, 10 Speak to the Sons of Israel, and you shall say to them, When you go over את-the Jordan to the land of Canaan; 11 and you shall make befall to you Cities, they shall be to you Cities of Refuge (for Refuge); and the slayer that strikes a soul in ignorance shall flee there. 12 And they shall be to you the Cities for Refuge from the avenger (revenger); and the slayer shall not die until he stands to the face of the Congregation for the judgment. 13 And the Cities which you shall give: six Cities of Refuge, they shall be to you. 14 את Three of the Cities you shall give from over by the Jordan, and את three of the 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 (sojourner), and to the dweller (tenant) in their midst, they shall be these six Cities for refuge: for the fleeing there of anyone striking a soul in ignorance.
16 And if has struck him on a vessel of iron an the death [(and dies)], he is a murderer. Dying, the murderer (slayer) shall die,
17 and if on a stone at hand which shall die on her, strikes him and the death [(and dies)], he is a murderer (slayer). Dying, the murderer (slayer) shall die.
18 or on a vessel of a tree (wood) at hand which shall die on him has struck him, and the death [(and dies)], he is a murderer (slayer). Dying, the murderer (slayer) shall die.
19 The avenger (revenger) of the blood, he shall make die (execute) את-the murderer (slayer): he shall make him die [(execute him)] in his impinging against him.
20 And if has pushed him in hatred, or has thrown (had cast) upon him in laying of wait, and the death (and dies), 21 or in enmity has struck him on his hand and the death [(and dies)], dying, the striker shall die; he is a murderer (slayer): the avenger (revenger) of the blood shall make die (execute) את-the murderer (slayer) in his impinging on him.
22 And if in a moment (instant) on no emnity he pushed him, or threw (cast) any vessel upon him in no laying of wait, 23 or on any stone which shall die on her in not seeing, and shall fall upon him, and the death [(and dies)], and he was not an enemy to him, and was not seeking (beseeching) his evil: 24 And the Congregation, they shall judge between the striker and between the avenger (revenger) of the blood upon these Judgments: 25 and the Congregation, they shall deliver את-the slayer from the hand of the avenger (revenger) of the blood, and the Congregation, they 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 which was anointed him on the Sacred (Holy) Oil.
26 And if going out, the slayer shall go out of את-the border of the City of his Refuge which had fled there; 27 and the avenger (revenger) of the blood finds him out from outside by the border of the City of his Refuge, and the avenger (revenger) of the blood slays (murders) את-the slayer; blood shall not be to him: 28 for was to dwell in the City of his Refuge until the death of the High Priest: and after the death of the High Priest, the slayer can return to the land of his seizing (possession). 29 And these shall be to you for a Statute of Judgment for your generations in all of your dwellings.
Indirectly related in a redemptive way, this could be compared to the account of Yeshua, who became the High Priest before His death, to die on the cross and the aftermath of His death, which is noted in the Gospel of Matthew
Matthew 27:50 Yeshua, when He had cried again with a Loud Voice, yielded up the spirit. 51 And, behold, the Veil of the Temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the Holy City, and appeared unto many.
Because of Yeshua, the last earthly High Priest, died. Those saints who died in the faith and were buried (a type of their "cities of refuge") were resurrected from their graves (their right to leave their cities of refuge) and were able to go to the Holy City.
Verse twenty
20 And Moses took את-his woman (wife) and את-his sons, and made them ride upon the donkey, and returned to the land of Egypt: and Moses took את-the staff of The Elohim in his hand.
We know that one of his sons was Gershom, but who was his other son? It is noted in the Torah portion of Yithro, in the book of Exodus
Exodus 18:2 And Jethro, father-in-law of Moses, took את-Zipporah, wife of Moses, after sending her away, 3 and את her two sons; whom the name of the one was Gershom; for had said, I have become a stranger in a foreign land: 4 And the name of the one was Eliezer; for the Elohim of my father was among my help, and delivered me from the sword of Pharaoh:
Looking at the word ELIEZER
The Hebrew word for Eliezer is "Eh-lee-eh-zehr"- Aleph, Lamed, Yod, Ayin, Zayin, Resh (אליעזר). It is from Strong's Concordance number 461, and its definition
From H410 and H5828; God of help; Eliezer, the name of a Damascene and of ten Israelites: - Eliezer.
El
Go to Reuel's name above to get the definition
El means "El".
Ezer
from 5828 "ey-zehr" (עזר), and its definition
From H5826; aid: - help.
from 5826 "ah-zahr" (עזר), 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.
Stephen also noted Moses bearing two sons, which is noted in the book of the Acts
Acts 7:29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
There is a comparison regarding this week's Torah portion passage with the two sons on the donkey, which is noted in the book of the Kings
1 Kings 1:38 So Zadok, the Priest, and Nathan, the Prophet, and Benaiah, the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused את-Solomon to ride upon king David's mule, and brought him to Gihon. 39 And Zadok, the Priest, took את-an horn of oil out of the Tabernacle, and anointed את-Solomon. And they blew the shofar; and all of the People said, Let live king Solomon.
This was symbolized and fulfilled when Yeshua arrived in Jerusalem on a donkey, which is noted in the Gospels of Matthew and John
Matthew 21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the Mount of Olives, then sent Yeshua two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find a donkey tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Zion, Behold, thy King cometh unto thee, meek, and sitting upon a donkey, and a colt the foal of a donkey.
John 12:12 On the next day much People that were come to the Feast, when they heard that Yeshua was coming to Jerusalem, 13 Took branches of palm trees, and went forth to meet Him, and cried, Hosanna: Blessed is the King of Israel that cometh in the Name of יהוה. 14 And Yeshua, when He had found a young donkey, sat thereon; as it is written, 15 Fear not, daughter of Zion: behold, thy King cometh, sitting on a donkey's colt.
The prophecy is noted in the book of the Prophet Zechariah
Zechariah 9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon a donkey, and upon a colt the foal of a donkey.
Putting the definitions of the two sons' names together, this is what it says:
"A Stanger of El is My Help"
This is symbolized as Yeshua, the Messiah, who came into Jerusalem on a donkey.
Verses twenty-one through twenty three
21 And יהוה said to Moses, In your going to return to Egypt, seeing all the Wonders (Miracles) which I have set (put) in your hand, and doing them to the face of Pharaoh: and I, I will strengthen את-his heart, and shall not send away את-the People. 22 And you shall say to Pharaoh, Thus says יהוה, Israel is My Son, My Firstborn: 23 And I say to you, Send away את-My Son, and shall serve Me: and the refusing of you [(and you will refuse)[ to send Him away, behold, I will kill (slay, slaughter) את-your son, your firstborn.
יהוה said Israel is "his son". When יהוה said this, He was referring to a future event that Yeshua, the Messiah, would return from Egypt after Herod and the men died who sought to kill Him.
Mark Biltz of El Shaddai Ministries noted a great point in verse twenty-one of this week's Torah portion passage regarding יהוה and Pharaoh. In the King James Version it states in verse twenty-one that יהוה will "harden" his heart. Mark looked at the concordance, which I will reveal to you
Looking at the word STRENGTH
The Hebrew word for strength is "khah-zahk"- Khet, Zayin, Kuph (חזק). 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"
(!חזק! חזק! ונתחזק)
"Be strong! Be strong! And may we be strengthened!"
According to Mark Biltz, which we will see later in the accounts of Pharaoh that it is not the word "harden" but "strengthened". It is not Pharaoh's heart turning stonishly hard, but according to Mark Biltz that later on, we'll see that when Pharaoh is the one to do it, he makes his heart heavy (in Hebrew "k'vohd" (כבד)), but when hwhy does it to Pharaoh's heart, He is "strengthening" his heart (חזק). The reason is, because Pharaoh's heart is tired during some the time of the plagues, and during the middle of the plague period, when Pharaoh's heart is weak and tired, יהוה 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 יהוה confronted (contacted, concurred) him, and sought the death of him [(at having him die)]. 25 And Zipporah, she took a sharp stone (flint stone, knife), and she cut off את-the foreskin of her son, and she made touch (smitten) to his feet, and she said, For a bridegroom of bloods you are to me, 26 and forsook (slackened, ceased, abated) 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 יהוה 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 יהוה's People, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 17:9 And Elohim said to Abraham, And you, you shall guard (watch, observe, keep) את-My Covenant, you, and your seed after you to their generations. 10 This is My Covenant which you shall guard (watch, observe, keep) between Me, and between you, and between your seed after you; Circumcise to you every remembered one (male). 11 And you shall circumcise את-the flesh of your foreskins; and shall be for a Sign (Token) of the Covenant between Me and between you. 12 And a son of eight days shall be circumcised to you of every remembered one (male) to your generations birthed of the house and bought (purchased) of silver from any son of a foreigner of which he is not of your seed. 13 That circumcising, shall be circumcised a birthed one (lad) at your house and a bought one (purchased one) of your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages (Everlasting). 14 And an uncircumcised remembered one (male) which has not circumcised את-the flesh of his foreskin, and shall cut her off that soul from her People; has violated (disannuled, dissolved) את-My Covenant.
Moses somehow knew this, but didn't circumcise his son, Eliezer, when returning to Egypt. Maybe Moses forgot, but I don't know. Zipporah fulfilled the Abrahamic Covenant Commandment, but was wroth against Moses and made the statement to him that he was a "bridegroom of bloods". After Eliezer was circumcised, יהוה ceased his pursuit to kill Moses, because he fulfilled the Abrahamic covenant.
This would also be a type and shadow of Yeshua, who would become "the Bridegroom of Bloods", because Yeshua would be covered in Blood at the cross at His crucifixion. Because of His Blood, we as believers would become "Brides of the Blood of Messiah" for those who would become part of His Bride through His Blood.
!!!כבד לך יהוה
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 יהוה;
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 יהוה;
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 יהוה commendeth His Love toward us, in that, while we were yet sinners, Messiah died for us. 9 Much more then, being now justified by His Blood, we shall be saved from Wrath through Him.
Joshua had to go through the same situation with the uncircumcised Israelite males after they crossed over the Jordan to the promised land, before they pursued their campaign against the nation of Canaan, which is noted in the book of Joshua
Joshua 5:2 At that time יהוה said unto Joshua, Make thee sharp knives, and circumcise again the Sons of Israel the second time. 3 And Joshua made him sharp knives, and circumcised the Sons of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the People that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all of the People that came out were circumcised: but all of the People that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the Sons of Israel walked forty years in the wilderness, till all of the People that were men of war, which came out of Egypt, were consumed, because they obeyed not the Voice of יהוה: unto whom יהוה sware that He would not shew them the land, which יהוה sware unto their fathers that He would give us, a land that floweth with milk and honey. 7 And their sons, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all of the People, that they abode in their places in the Camp, till they were whole.
What Joshua did was the similar matter that Moses should have done to his son before returning to Egypt for the Covenant of יהוה to be active, even though Zipporah did it for him.
Question: How did Zipporah know how to circumcise their son? Out of all those who circumcised, Zipporah was the only female to be recorded in the entire Bible to do it. How did she know how to do it? There are a couple of possibilities:
Possibility Number One: Moses kept contacts with his Hebrew People during his life as a prince in Egypt, and somehow observed the circumcision acts of the newborn males. When he left for Midian, married Zipporah, and had their firstborn child, Gershom, Moses circumcised their son and explained it to Zipporah regarding the Covenant of Abraham. But when Eliezer was born, either Zipporah told him not to circumcise their son, or Moses didn't do it and was too lazy.
Possibility Number Two: When Moses went to Midian, married Zipporah and had their first child, Gershom, Zipporah's father, Reuel/Jethro, was a priest in Midian. Since Midian was a descendant of Abraham, through his third wife, Keturah, as noted earlier, Reuel/Jethro kept the Abrahamic Covenant of the Circumcision. Since he was priest in Midian, he would had most likely been the one in charge of the circumcision activities, and throughout the years. And Zipporah could have observed her father's circumcision ceremonies at times when she had free time and saw her father's act to do the circumcision rituals and knew how to do it through her observations.
Either way, Zipporah knew how to circumcise, and she did it to keep her husband alive. Afterwards she was really upset with him, that she decided to go back home and take their sons with her. How thinskinned she was.
Verses twenty seven and twenty eight
27 And יהוה said to Aaron, Go to the wilderness to meet (encounter) Moses. And went, and confronted (contacted, concurred) him on the Mountain of The Elohim, and kissed to him. 28 And Moses told (declared) to Aaron את all of the Words of יהוה which had sent him, and אתall of the Signs which were commanded of him.
This is the first and only account where יהוה spoke to Aaron alone by hwhy spoke to Aaron directly. How did Aaron knew where to meet Moses? He did not know the way to Mount Sinai. Also, how was Aaron able to leave while he and his People were enslaved to Pharaoh, since he was a slave to Pharaoh, himself? Only יהוה knows. יהוה 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 (added) את-all of the Elders of the Sons of Israel: 30 And Aaron spoke את all of the Words which hwhy had spoken to Moses, and did the Signs to the eyes of the People. 31 And the People believed: And they heard for יהוה had visited את-the Sons of Israel, and for had seen את-their affliction, and they bowed, and they worshipped.
It has been calculated that Moses was forty years old when he escaped from Egypt to Midian, and has been away for forty years until Moses returned to Egypt to his People. These calculations are based in the Torah portion of Va-eyra, in the book of Exodus, and in the apostle Stephen's notion, which is noted in the book of the Acts
Exodus 7:7 And Moses was a son of eighty years, and Aaron was a son of three and eighty years, in their speaking to Pharaoh.
Acts 7:18 Till another king arose, which knew not Joseph. 19 The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young sons, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brothers the Sons of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that hwhy by his hand would deliver them: but they understood not. 26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. 30 And when forty years were expired, there appeared to him in the wilderness of Mount Sinai a Messenger of יהוה 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 יהוה 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 יהוה send to be a ruler and a deliverer by the hand of the Messenger which appeared to him in the bush.
Moses was most likely relieved when they believed him. Moses should have believed hwhy when He said to him in many words, "They will believe you".
As I noted in the previous chapters in this week's Torah portion, there are times that the Israelites are noted with the emphasis as in the third person male singular pronoun and not in the plural as is applied in this week's Torah portion chapter. We will see if there are more in the next chapter.
CHAPTER 5
Exodus 5:1-23
Exo 5:1 And afterward, Moses and Aaron came, and they said to Pharaoh, Thus says hwhy, Elohim of Israel, Send away את-My People, and they shall feast to Me in the wilderness. 2 And Pharaoh said, Who is hwhy which I should listen in His Voice to send away את-Israel? I do not know יהוה-את, and also, I will not send away את-Israel. 3 And they said, the Elohim of the Hebrim (Hebrews) has met (encountered) upon us: We will go now a way of three days in the wilderness, and we will sacrifice to יהוה, our Elohim; lest shall impinge (entreat, intercede, encroach) us on the pestilence or on the sword. 4 And the King of Egypt said to them, To why Moses and Aaron do you dismiss (absolve, avoid, loosen) את-the People from their doings (work)? You go to your burdens.
5 And Pharaoh said, Behold, the People of the land now are multiplied, and you are making them desist (repose, rest, relax) from their burdens.
6 And Pharaoh commanded in that day את-the slave drivers (task drivers, task masters) against the People, and את-their officers (overseers), to say, 7 You shall not add (continue, gather) to give straw to the People to build the white bricks, as yesterday, threes: They, they shall go, and they shall forage stubble (straw) for themselves. 8 And את-the tally of the white bricks which they were doing (making) yesterday, threes, you shall set (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 bondage (slavery), she shall be heavier upon the men, and they may do (work) in her; and they shall not be saved in false words.
10 And the slave drivers (task drivers, task masters) of the People, they went out, and their officers (overseers), and they spoke to the People, to say, Thus says Pharaoh, I will not give to you straw (stubble). 11 You go, take straw (stubble) for yourselves from which you can find him: for a word shall not be diminished from your service (bondage).
12 And the People scattered in all of the land of Egypt to forage stubble (straw) for the straw (stubble). 13 And the slave drivers (task drivers, task masters) were pressing them, to say, Finish your doings (work) a word of a day in his day, as the which among was the straw (stubble). 14 And they struck the officers (overseers), the Sons of Israel, which the slave drivers (task driver, task masters) of Pharaoh had set (put) upon (over) them, to say, Why (What is known) you have not finished your statute for white bricks as yesterday, threes?
15 And the officers (overseers) of the Sons of Israel, they came, and they cried to Pharaoh, to say, To what have you done thus to your servants? 16 Straw (Stubble) is not given to your servants, and they are saying to us, Do (Make) white bricks: and behold, your servants are struck; and sin is of your people. 17 And said, Idle, you are idle: Upon thus, you are saying, We will go, we will sacrifice to יהוה.
18 And now, go, serve (be embonded, be enslaved); and straw (stubble) will not be given to you, and you shall give the tally of white bricks. 19 And the officers (overseers) of the Sons of Israel saw themselves in evilness to be said, You shall not diminish from your white bricks a word of a day in his day.
20 And they impinged (entreated, interceded, encroached) את-Moses and את-Aaron standing to meet (encounter) them in their coming out from את Pharaoh: 21 And they said to them, Shall hwhy look upon you and judge; which you made stink את-our odor in the eyes of Pharaoh, and in the eyes of his servants, to give a sword in their hand to kill us.
22 And Moses returned to יהוה, and said, Adonai, to what have You done evil to this People? To what is this you have sent me? 23 And from (with) since I came to Pharaoh to speak in Your Name, evil has been done to this People; and delivering, You have not delivered את-Your People.
(NOTE: Not all verses will have comments)
Verse one
1 And afterward, Moses and Aaron came, and they said to Pharaoh, Thus says יהוה, Elohim of Israel, Send away את-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?
This is a chart revealing the year of mankind and the age of Moses' relatives when Moses was eighty years old
Based on past calculations, if the time line is correct, this would take us to about 1546 BC.
By the time that Moses was eighty years old, according to Wikipedia, based on the time line, the Pharaoh who ruled in Egypt was Apepi who ruled from 1575-1540 BC of the Fifteenth Dynasty, in the Second Intermediate Period.
This is what Wikipedia says regarding Apepi:
"Apepi (also Ipepi; Egyptian language ipp(i)) or Apophis (Greek: Ἄποφις; regnal names Neb-khepesh-Re, A-qenen-Re and A-user-Re) was a ruler of Lower Egypt during the fifteenth dynasty and the end of the Second Intermediate Period that was dominated by this foreign dynasty of rulers called the Hyksos. According to the Turin Canon of Kings, he ruled over the northern portion of Egypt for forty years. He ruled during the early half of the 16th century BC and outlived his southern rival, Kamose, but not Ahmose I.[3] Although his reign only entailed northern Egypt, Apepi was dominant over most of Egypt during the early portion of his reign, and traded peacefully with the native Theban Seventeenth dynasty to the south".
These are images referring to Apepi
Apepi was the second to the last Pharaoh who reigned in the Fifteenth Dynasty.
It was most likely that based on the time line, it was Apeppi as the Pharaoh of the Exodus whom Moses confronted.
Verse two
2 And Pharaoh said, Who is יהוה which I should listen in His Voice to send away את-Israel? I do not know יהוה-את, and also, I will not send away את-Israel.
The real reason Pharaoh said he did not know יהוה is because he was telling the truth. He really did not know hwhy, which is noted later in the Torah portion of Va-Eyra, in the book of Exodus
Exodus 6:2 And Elohim spoke to Moses, and said to him, I am יהוה:
3 And I appeared to Abraham, to Isaac, and to Jacob, on the name in El Shaddai, and My Name, YEHOWAH, I did not make known to them.
Moses was the first person that יהוה revealed His Name to anyone, in this case at Mount Sinai, and it was before Moses was to return to Egypt, which in relevance to this week's Torah portion chapter was a few days before his return.
These are the sources that יהוה revealed to each of the founding fathers as "El Shaddai", which are noted in the Torah portions of Lekh L'kha, Toldoth and Vay-Yishlakh, in the book of Genesis:
ABRAHAM
Genesis 17:1 And Abram was a son of ninety years and nine years, and יהוה appeared to Abram, and said to him, I am El Shaddai; walk to My Face, and be perfect (complete),
ISSAC
Genesis 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a woman (wife) from the daughters of Canaan. 2 Arise, go to Padan Aram, to the house of Bethuel, father of your mother; and take for yourself from there a woman (wife) from the daughters of Laban, the brother of your mother. 3 And El Shaddai will bless you, and will fructify you, and will multiply you, and you will be for an Assembly of Peoples;
JACOB
Genesis 35:9 And Elohim appeared to Jacob still (again) in his coming from Padan Aram, and blessed him. 10 And Elohim said to him, Your name is Jacob: your name shall not be called Jacob any more (still), for but Israel shall be your name: and called את-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 with you, and kings shall go out from your loins;
Joseph also knew him as "El Shaddai", which is noted in the Torah portion of Va-Y'khi, in the book of Genesis
JOSEPH
Genesis 48:3 And Jacob said to Joseph, El Shaddai appeared to me in Luz, in the land of Canaan, and blessed me,
Monte Judah of Lion and Lamb Ministries noted that יהוה's name was not listed in Egypt's "Book of Deities".
Mark Biltz of El Shaddai Ministries noted that the responsive statment Pharaoh made to Moses was in three parts:
One: "Who is יהוה"
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 יהוה
This relates to the First Word (Commandment)
Exodus 20:2 I am יהוה, your Elohim,...
This is the first part of the First Word (Commandment). This can be also called "The Faith Commandment" to "believe" in יהוה. In this case, Pharaoh rejected "believing" in Him
Mark Biltz noted that this phrase relates to the Heavenly Father.
Two: "That I should listen in His Voice"
In other words, "the Word of יהוה". Pharaoh did not believe in hwhy, so he would not either believe in His Words. Pharaoh rejected "hearing" His Word.
Mark Biltz noted that this phrase relates to Yeshua, the Living Word made Flesh, which is noted in the Gospel of John
John 1:1 In the beginning was the Word, and the Word was with Elohim, and the Word was Elohim. 2 The Same was in the beginning with Elohim. 3 All things were made by Him; and without Him was not any thing made that was made.... 14 And the Word was made Flesh, and dwelt among us,...
Three: "To send away Israel"
Because Pharaoh didn't believe the first two, he didn't believe that he should act on hwhy's Will to send Israel away. Pharaoh rejected "doing" His Word.
Mark Biltz noted that this phrase relates to the Ruakh HaKodesh (the Holy Spirit).
Verse three
3 And they said, the Elohim of the Hebrim (Hebrews) has met (encountered) upon us: We will go now a way of three days in the wilderness, and we will sacrifice to יהוה, our Elohim; lest shall impinge (entreat, intercede, encroach) us on the pestilence or on the sword.
Moses and Aaron gave the petition to Pharaoh that יהוה, the Elohim of the Hebrews, the "Crossed Over Ones", told Moses at Mount Sinai. Why they said if they don't go, that a pestilence or a sword will fall upon "them"? It could be that as I commented earlier that the three days journey could be compared to the three days Yeshua was in the grave in the first three days of the Spring Feast of the Unleavened Bread.
Verse four
4 And the King of Egypt said to them, To why Moses and Aaron do you dismiss (absolve, avoid, loosen) את-the People from their doings (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 יהוה prevented Pharaoh from doing so, because it was not His Will to have them killed. Instead, this Pharaoh used Moses and Aaron as his scapegoats and pawns by blaming them for wanting to let the People leave from doing his work.
Verse five
5 And Pharaoh said, Behold, the People of the land now are multiplied, and you are making them desist (repose, rest, relax) 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 DESIST (REPOSE, REST, RELAX)
The Hebrew word for desist (repose, rest, relax) is "shahb-bath"- Shin, Bet, Tav (שבת). 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 multiplied, and you are making them shabbath from their burdens.
Pharaoh was against יהוה's Will for the Israelites to be in "Shabbath" rest. The world is like that today. They don't want us believers in Yeshua to honor His true day of the "Shabbath" rest. They want us to be out of His spiritual rest and be part of the enslavement of the world's "unrest", which is the scheme of HaSatan.
Verse six through nine
6 And Pharaoh commanded in that day את-the slave drivers (task drivers, task masters) against the People, and את-their officers (overseers), to say, 7 You shall not add (continue, gather) to give straw to the People to build the white bricks, as yesterday, threes: They, they shall go, and they shall forage stubble (straw) for themselves. 8 And את-the tally of the white bricks which they were doing (making) yesterday, threes, you shall set (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 bondage (slavery), she shall be heavier upon the men, and they may do (work) in her; and they shall not be saved in false words.
The word "tally" is another word for quota.
Pharaoh was saying to the Hebrew "You want a break? I will make you "break" your backs to make you work harder to keep up the tally of your brick making".
In the kingdom sense, this is what HaSatan spiritually does to us as believers in Yeshua before we get favor from יהוה, by putting us in a harsher state, then יהוה comes in and saves us by overcoming HaSatan.
The reason Pharaoh made the statement in verse nine, because he did not want the Israelites to be "saved" by the words of Moses, which is really the Word of hwhy, because "Salvation" is the Living Word. Instead, Pharaph puts out "his words", which are depressive and makes one hopeless. Sounds like HaSatan through his demons doing the same thing to us as believers in the Messiah by doing away with יהוה's Words, and replacing with his own "words of lies".
Indirectly related, a good example is when Yeshua was speaking a parable regarding the Word, which is noted in the Gospel of Matthew
Matthew 13:1 The same day went Yeshua out of the house, and sat by the sea side. 2 And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 3 And He spake many things unto them in Parables, saying, Behold, a sower went forth to sow; 4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6 And when the sun was up, they were scorched; and because they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them: 8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. 9 Who hath ears to hear, let him hear.
10 And the disciples came, and said unto Him, Why speakest Thou unto them in Parables? 11 He answered and said unto them, Because it is given unto you to know the Mysteries of the Kingdom of Heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in Parables: because they seeing see not; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15 For this People's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
18 Hear ye therefore the Parable of the Sower. 19 When any one heareth the Word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the Word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the Word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the Word; and the care of this world, and the deceitfulness of riches, choke the Word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the Word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
Looking at the word BRICKS (?WHITE BRICKS?)
The Hebrew word for bricks (?white bricks?) is "lah-vahn"- Lamed, Bet, Nun Sophit (לבן). It is from Strong's Concordance number 3835, and its definition
A primitive root; to be (or become) white; also (as denominative from H3843) to make bricks: - make brick, be (made, make) white (-r).
looking at 3843 "l'veynah" (לבנה), and its definition
From H3835; a brick (from the whiteness of the clay): - (altar of) brick, tile.
It is commonly translated as brick, which it should be translated as that. But what about its meaning of "white"? Did the Israelites make "white bricks"? And if so, is there a symbolic meaning to it? I don't have an answer to that at this time.
Verse ten
10 And the slave drivers (task drivers, task masters) of the People, they went out, and their officers (overseers), and they spoke to the People, to say, Thus says Pharaoh, I will not give to you straw (stubble).
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 יהוה". Pharaoh was indirectly telling Moses and Aaron "I am in charge, and not יהוה", and directly making the People think that יהוה is not their leader but "Pharaoh". This is why the enemy will keep trying to do everything against us believers in our lives, whether in words through people, or within our psyche, in our spiritual battle and our spiritual walk with יהוה to say that "יהוה is not in charge, I am", meaning HaSatan.
Verse eleven
11 You go, take straw (stubble) for yourselves from which you can find him: for a word shall not be diminished from your service (bondage).
In other words, Pharaoh was saying to them "My word is "the word", and my word is "final"", and not hwhy's Word. Pharaoh used his word to make it impossible to make room for hwhy's Word to be applied anywhere, by taking the time to accomplish Pharaoh's work instead of יהוה's Work. This is what HaSatan is doing against us believers in Yeshua by getting us "occupied" by his sly, subtle words instead of continually being refreshed with the Word of hwhy through His Ruakh HaKodesh (the Holy Spirit).
Verse twelve
12 And the People scattered in all of the land of Egypt to forage stubble for the straw.
Notice that the Israelites had to gather "stubble" for straw. That means that the Egyptians had possession of all of the proper straw they had gathered in an earlier time, which would have given the People ample supply to make bricks. They made the Israelites gather the tiny "remnant" of stubble, or what was left over of the straw, that the Egyptians already gathered for brick production. There wasn't much for the Israelites to gather, and the Egyptian leaders knew it. They just used it as an excuse to justify their means to punish them for allowing Moses and Aaron to want to take away Egypt's "labor force". What Egypt did to the Israelites was really cruel.
In some cartoons, like Mighty Mouse, the bad guy comes in to ask for rent they don't have, but the landlord offers to marry their daughter, and the family refuses. Then someone comes to help them get a way to pay the rent, but the landlord does what he can to stop it from succeeding. In a way, this is what Pharaoh was doing to the Israelites, by making them suffer more than necessarily. It is like saying to them "Damned if they do, and damned if they don't".
Verses thirteen and fourteen
13 And the slave drivers (task drivers, task masters) were pressing them, to say, Finish your doings (work) a word of a day in his day, as the which among was the straw (stubble). 14 And they struck the officers (overseers), the Sons of Israel, which the slave drivers (task driver, task masters) of Pharaoh had set (put) upon (over) them, to say, Why (What is known) you have not finished your statute for white bricks as yesterday, threes?
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 officers (overseers) of the Sons of Israel, they came, and they cried to Pharaoh, to say, To what have you done thus to your servants? 16 Straw (Stubble) is not given to your servants, and they are saying to us, Do (Make) white bricks: and behold, your servants are struck; and sin is of your people. 17 And said, Idle, you are idle: Upon thus, you are saying, We will go, we will sacrifice to hwhy. 18 And now, go, serve (be embonded, be enslaved); and straw (stubble) will not be given to you, and you shall give the tally of white bricks. 19 And the officers (overseers) of the Sons of Israel saw themselves in evilness to be said, You shall not diminish from your white bricks a word of a day in his day.
What? The Israelites found out that "they" were in evil case? They were in evil case when they were put into slavery, which is noted in chapter one. Why would they even consider going to Pharaoh in the first place? They did not show any anger against Pharaoh's evil acts against them. What were they thinking?
Verses twenty and twenty-one
20 And they impinged (entreated, interceded, encroached) את-Moses and את-Aaron standing to meet (encounter) them in their coming out from את Pharaoh: 21 And they said to them, Shall יהוה look upon you and judge; which you made stink את-our odor in the eyes of Pharaoh, and in the eyes of his servants, to give a sword in their hand to kill us.
What? They expressed their anger against Moses and Aaron and not towards Pharaoh? It sounds like they defended Pharaoh more than they did for Moses and Aaron, and cared more of their reputation in Pharaoh's eye instead of submitting to the Word of יהוה through Moses and Aaron to redeem them from slavery. It looks like Pharaoh's plan was working by making his word stuck with the Israelites over יהוה's Word through Moses and Aaron. This would be the same pattern the Israelite People will practice throughout their forty years journey in the wilderness by blaming יהוה and Moses for everything evil that has come against them.
Indirectly related, this week's Torah portion passage could be compared to what happened to David when his enemies captured his and his army's wives, children and possessions, which is noted in the book of the prophet Samuel
1 Samuel 30:1 And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had invaded the South, and Ziklag, and smitten את-Ziklag, and burned her with fire; 2 And had taken את-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 את-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 יהוה his Elohim.
Verses twenty two and twenty three
22 And Moses returned to יהוה, and said, Adonai, to what have You done evil to this People? To what is this you have sent me? 23 And from (with) since I came to Pharaoh to speak in Your Name, evil has been done to this People; and delivering, You have not delivered את-Your People.
This would be the first of arguments between יהוה and Moses. Moses complained to יהוה 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 יהוה at Mount Sinai, in which this would be "Excuse Number Six", and on top of that, Moses feels that he failed to free them from Pharaoh. Moses did not remember the rest of what יהוה said to him in chapter three of this week's Torah portion 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, יהוה, Elohim of the Hebrim (Hebrews), has befell (happened, bought about) upon us: and now, we will go now at a way of three days in the wilderness, and we will sacrifice to יהוה, our Elohim. 19 And I, I know for the king of Egypt will not give 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 יהוה as well for his failure, which is noted in the Torah portion of B'reyshith, in the book of Genesis
Genesis 3:11 And He said, Who told to you for you are naked? Was that from the tree which I told you to fail (not) eating from him you have eaten? 12 And the Adam said, The woman whom You gave with me, she gave her 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 יהוה. So were the Israelites speaking in their fallen state, blaming Moses, Aaron, and יהוה 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 יהוה and remembering יהוה's Words.
Some of us believers in Messiah can identify with Moses. We are told by יהוה to do something, but it does not go according to His Plan. Don't we cry out to יהוה and ask Him "Why are You not going with the Script, and why is it not going according to Your Plan? I have done as You say, but it is not working", or "I have done as You said, but it is getting worse".
Ending this week's Torah portion chapter, This is a list of all of the times throughout the past chapters of this week's Torah portion in which the Israelites were emphasized in the third person male singular person and not in the plural noting "him" or "his", and other words used to signify a single male person:
CHAPTER ONE
11 And they put (set) princes of mass labor (forced labor, task drivers, task masters) over (upon) him, by that, afflicting him in their burdens, and built cities of treasure (collecting, heaping (magazining, profit),...
12 And as the which they had afflicted him,...
CHAPTER THREE
7 ...and I have heard את-their cry from the face of his slave drivers (task drivers, task masters);...
8 And I have descended (come down) to deliver (rescue) him from the hand of Egypt, and to ascend him from that land to a good and broad land, to a land flowing with fatness (milk) and thickness (honey [(fatness and thickness (milk and honey))];...
CHAPTER FOUR
17 And you shall take את-this staff in your hand which you shall do on him את-the Signs.
22 And you shall say to Pharaoh, Thus says יהוה, Israel is My Son, My Firstborn: 23 And I say to you, Send away את-My Son, and shall serve Me: and the refusing of you [(and you will refuse)[ to send Him away, behold, I will kill (slay, slaughter) את-your son, your firstborn.
They all refer to "one" person, and that person is "Yeshua, the Messiah".
!!!כבד לך יהוה
CHAPTER 6
Exodus 6:1
Exo 6:1 And יהוה said to Moses, Now you will see what I will do to Pharaoh: for shall send them away on a Strong Hand, and on a Strong Hand shall drive them from his land.
יהוה was repeating what He told Moses in chapter three of this week's Torah portion.
Exodus 3:20 And I will stretch out (send forth) את-My Hand, and I will strike את-Egypt in all of My Wonders (Miracles) which I will do in his nearness: and after thus, shall send you away.
יהוה was saying to Moses "Stand back, watch the Show, and see what I am about to do". In other words, יהוה was saying to Moses, "See My Words come to pass that I spoke to you at Mount Sinai", which was spoken in chapter three of this week's Torah portion passage
Exodus 3:20 And I will stretch out (send forth) את-My Hand, and I will strike את-Egypt in all of My Wonders (Miracles) which I will do in his nearness: and after thus, shall send you away. 21 And I will give this People את-grace (favor) in the eyes of Egypt: and shall be, when you go, you shall not go empty: 22 And a woman shall ask from her neighbor, and from the sojourner (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 את-Egypt.
We will see this come to fruition which begins in next week's Torah portion.
Ending, this is 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
That ends the commentary on this week's Torah portion.
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