Tanak Foundations-Concepts in Exodus-Part 24

Now, let’s go to Exo 3, where we know that Moses has been sent back to the people so he can lead them out of Egypt to Mount Sinai. Sinai is called “Kodesh Adamat” in Hebrew, meaning “holy ground.” This is only the second time something is called “kodesh” (holy) in the Tanak. This will be the first time Moses is called a “shaliach” (3.10) or “sent one.” He is told to bring Israel to Mount Sinai. We have the plagues and how Moses must deal with Pharaoh. When they leave Egypt, they were only allowed to go for a period of three days, and we are told this three times (3.18, 5.3, 8.27).

They will leave Egypt on the 15th of Nisan, 430 years from the Covenant between the Halves in Gen 15 (Exo 12.41). They then begin their journey from a place called Sukkot, which is in the Faiyum and called “Succos” anciently. It is known as Harawa today. The Labyrinth is there and it has been shown to be a huge granary and mortuary temple.

Many in the Messianic, Sacred Name and Two House Movement today believe Israel crossed the Gulf of Aqaba. We have shown that this is impossible. We know this because they could only go three days into the wilderness, and we also know that is what they did because of the three camps mentioned in Exo 13.20-14.2). So, they had to have crossed the Gulf of Suez.

There may have been more than one “path” through the see as alluded to in Psa 77.19 and Psa 136.13. This would have allowed the tribes to pass through the sea quickly. Pharaoh dies in the sea, leaving no successor and Israel is free (Psa 136.15, 106.6-11, 74.13-14). The last Pharaoh of the 13th Dynasty was Dudimoses. He was the Pharaoh of the Exodus according to some scholars (“Pharaohs and Kings” by David Rohl). A Third Century BC Egyptian named Manetho described God (in the singular) smiting the Egyptians in the reign of Tutimaos (Greek for Dudimoses). He said, “This left the Egyptians powerless so that foreigners could take over Egypt without bloodshed.” The only time this happened was with the Hyksos at the end of the Middle Kingdom and the beginning of the Second Intermediate Period (1649-1539 BC).

When this dynasty fell, there was a tremendous vacuum. That is usually not the case when one Pharaoh dies and another takes his place. However, if Dudimoses was the Pharaoh, his demise and the demise of his army would explain the chaos. In addition, Egypt has also been devastated by the plagues. That would explain why Manetho said it was the work of God and why the 13th Dynasty ended abruptly.

We are told that Israel came out of Egypt along the path to the Gulf of Suez. Once across on the other side, they took a road leading up to the Derek Seir (Way to Seir) that cut across the northern end of the Sinai Peninsula to the northern tip of the Gulf of Aqaba. It is in this area that they are met by the Amalekites. A battle with the Amalekites is described in Exo 17 and it happened in the area around this northern tip of the Gulf of Aqaba, and before they got to Mount Sinai.

Edom is north of this area (Seir) and he had a descendant named Amalek. They became such a large group they were separate from the Edomites. They were to be a very war-like people and they were to be the perpetual enemy of Israel. The name “Amalekite” became a name for every enemy of the Jews, including Nazi Germany. We are told in Josephus that the Amalekites lived in the area of Petra. Some scholars like David Rohl suggest that the Amalekites were the Hyksos. We know from Scripture that news of the defeat of Egypt and the plagues spread abroad and the peoples of the region knew about the death of Pharaoh and the destruction of the chariot army. The Amalekites certainly would have known and they may have been moving to a vulnerable Egypt when they confronted Israel on their way to Sinai. The Amalekites were headed west and Israel was headed east.

At Sinai they were given the Torah, but Exo 18.16 says that Moses was teaching the statutes and laws before they were given the Torah at Sinai. In Josephus, Antiquities, Book 3, Chapter 5.8, it says that in addition to receiving the Torah and a government, they would also receive instruction about building a Mishkan. The Mishkan made it possible for the kedusha (“kodesh adamat” in Exo 3.5) that was on Mount Sinai to travel with the people in the Mishkan. That meant that they did not need to travel back down to Mount Sinai. Once they had the place for the Temple and it was built during the time of Solomon, the kedusha would move from the Mishkan to the Temple. Another name for the Temple was the “Beit Ha Mikdash” meaning “House of Kedusha.”

So, we have the Torah, the government and the Mishkan. The third time “kodesh” is used in the Scriptures is in Exo 19.6, when the Lord says, “And you shall be a kingdom of priests and a holy nation.” Israel is becoming a nation, not just a collection of tribes. Israel is being commissioned to lead the world to and understanding of God and the redemption. That is why Israel is called the “first born” in Exo 4.22. Peter reiterates this commission in 1 Pet 2.8-9.

In Gen 2.8 it says that the Lord planted a garden “toward the east in Eden.” East of where? The answer is found in Jer 17.12 where it says, “A glorious throne on high from the beginning is the place of our sanctuary.” This alludes back to Eden. The Garden was “east” of his throne on earth. Where it says, “from the beginning” it means from the beginning of time (“rishon”). So, the Mishkan and later the Temple, will be seen as Gan Eden. But it is more than that, it is Mount Sinai (holy ground).

Man was created in the image of God and he originally had a kedusha. When Adam sinned, man lost that kedusha and as a result, the world does not understand this concept. The commission of Israel will be to take the concept of kedusha to the rest of the world, among other things. Israel will live out the commandments which also have a kedusha (Rom 7.12). That is why when a believer keeps the Sabbath, he is telling the world that there is a kedusha of time. When he does not forbidden food he is testifying about kedusha. The world can look at Israel and a believer living out their lives before the Lord and see and have an understanding of kedusha (Deut 4.1-8, 11.1-32).

Now we are going to go to Exo 15.1-18 and see what is called the “Shirat Ha Yam” or “Song at the Sea.” This song is very eschatological. In verse 2 it is translated “I will build him a sanctuary (habitation)” in the KJV, and it follows the Targum Onkelos, Rashi and Ibn Ezra. In the Stone Edition of the Chumash, Mesorah Publications, p. 317, it says, “And I will build him a sanctuary (lit., I will glorify him. Onkelos, Rashi, Ibn Ezra). All three agree that this is the primary interpretation, from “naveh”, home. It expresses Israel’s longing to build a Temple as the resting place of God’s presence. R’Mendel of Kotzak and R’Hirsch expand on this, rendering, I will make myself a sanctuary for him, for the greatest of all sanctuaries is the human being who makes himself holy.” The Hertz Pentateuch says, “And I will glorify him.” The rendering, ‘I will prepare him a habitation’ (KJV) follows Onkelos and the Rabbis, who translate, ‘I shall build thee a sanctuary.'”

We have always taught that we do not have the building of the Mishkan till Exo 25.8-9. There was a rabbinical discussion as to whether the Mishkan or Mikdash was built as a result of Exo 32, the Golden Calf incident. The answer to that discussion is “No.” However, it seems by Exo 15 and the Song at the Sea that they already had the concept of building a Mishkan and Mikdash. Onkelos, Rashi and Ibn Ezra all agree that Exo 15.2 gives the message of a Temple.

This is very important to understand as we talk about Mount Sinai. We know that the festival of Shavuot commemorates the giving of the Torah on Mount Sinai. We know the basic story of what happened on Mount Sinai. They arrive and the Lord comes down and speaks. The people actually hear the voice of God and it is divided into seventy tongues. Moses goes up on the mountain and receives the tablets of stone. We also have the Golden Calf incident and Moses destroys the Two Tablets with the Ten Commandments written on them. Moses makes the people choose who they are going to follow. The Tribe of Levi stands with the Lord and three thousand people are slain. Then Moses goes back up the mountain. As you know, when the Holy Spirit was given at Shavuot in Acts 2, we have God speaking an various tongues, wind, fire and three thousand people were saved (Acts 2.1-41). That is not a coincidence.

In Part 25 we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 23

Our next key individual and series of events will be centered around Jacob. Jacob flees from Esau and goes to Paddan-Aram for 20 years. He has wives and children over the years, but he is losing favor with Laban and his sons in Gen 31.1. They accuse him of stealing all the wealth. Jacob will Laban with much wealth and this relates to the Covenant between the Halves and the promises there (Gen 15.14).

This also alludes to Israel coming out of Egypt in the First Redemption, and to the Jews fleeing Babylon (America) in the Birth-Pains. They will be going back to the land (Mic 4.9-10; Jer 51.6,45,50; Zech 2.6-7; Rev 18.4). Later, Joseph is sold into slavery. His brothers were going to do it but some Midianite traders got to the pit first and sold him to the Ishmaelites traders, and they took him to Egypt. When the brothers got to the pit, they found that Joseph was gone and they did not know exactly what happened to him. Joseph thinks he he has been kicked out of the family, that his father was involved, and they were the ones that sold him. We went over this in detail in the latter part of “Concepts in Genesis.”

Egypt has come out of the First Intermediate Period by this time, and they are now in what is called the Middle Kingdom. Amenemhat III is the Pharaoh of Joseph. He gained power over all of Egypt. A tributary of the Nile was dredged to a lake called Lake Moeris. A system of locks were made that could bring water in and out of the lake. This made it possible to always have water to grow produce in this area during a time of famine caused by drought or too much water. A huge granary was constructed at Harawa that was considered one of the wonders of the world. Grain could be stored there and then shipped up and down the Nile as needed.

This water system is known as the “Canals of Joseph.” This system, along with the huge granary was constructed during the reign of Amenemhat III. The most fertile region at this time was the Faiyum, it was not the Nile delta. This was where the children of Israel settled when they first came into the land. They will be in the land for a total of 210 years.

Joseph is 30 when he is made a ruler second only to Pharaoh. There were seven years of plenty, and two years into the seven years of famine his brothers show up to buy food. That makes Joseph 39 years old, and he will pass away at 110 years old. So, Joseph reigned for 80 years, deducting the seven years of famine, he reigned 73 years in Egypt and things were pretty good. It is not until after Joseph’s death that another dynasty comes along and everything changes. Israel has 139 years left in Egypt. When Moses was born they were already oppressed, and the Exodus will be another 80 years later, that brings our total to 59 years.

The Faiyum is where Jacob settled, where Amenemhat III reigned, along with Joseph. Herodotus wrote about this huge granary and called it the Labyrinth. It had 3000 rooms and 12 gates (Herodotus, History 2.148-149). The Greek historian Strabo also wrote about this Labyrinth in “Geography, 17.1.37-38). It was called one of the wonders of the ancient world (“7 Little Known Wonders of the Ancient World” by Evan Andrews). The Labyrinth was a mortuary Temple and a granary. It was also the tomb of a high Egyptian dignitary, but not the tomb of Amenemhat III He had his own pyramid. Was this dignitary Joseph?

We are told that this labyrinth is at Harawa, which is also called “Succos” in Greek. We are told in the Scriptures that when Israel started out on their three day journey into the wilderness to worship the Lord, they set out from a place called “Sukkot” (Harawa, “Coming Out of Egypt” by K.C. Stricker, p. 121). It is possible that this is ancient Succos. This labyrinth complex was built in the 12th Dynasty, and Moses comes along in the 13th Dynasty.

We are still in the Middle Kingdom, but we have a dynastic change. We do not believe that the Pharaoh of the Exodus is Rameses II. That is what all the movies will tell you, and the Christian world. Why do they say that? Because Israel is building a city called Rameses in Exo 1.11. However, the name Rameses was a common name, Rameses II is from the 19th Dynasty. Following the 13th Dynasty, we enter into the Second Intermediate Period. It is possible that the Exodus, the plagues, the loss of slaves, the destruction of Egypt’s Pharaoh and chariots caused this intermediate period.

A Third Century BC Egyptian named Manetho described God (in the singular) striking the Egyptians in the reign of Pharaoh Tutimaos (Greek for Dudimoses) saying, “This left the Egyptians powerless so that foreigners could take over Egypt without bloodshed.” The only time this happened was with the Hyksos (meaning “foreign rulers” and could be the Amalekites) at the end of the Middle Kingdom and the beginning of the Second Intermediate Period (1649-1539 BC). This means Manetho believed that God sent the plagues and wiped out Pharaoh Dudimoses and his forces at the sea before the Hyksos took over Egypt. The reign of Dudimoses was from 1653 to 1649 BC (“Thrown into the Sea: Recovering the Exodus” by Loren Rosson).

Now, the 18th Dynasty came about by the overthrow of the Hyksos by Ahmoses I, the brother or son of Kamoses, the last ruler of Dynasty 17. Ahmoses I finished the campaign to expel the Hyksos rulers. This is seen as the send of the Second Intermediate Period (“Eighteenth Dynasty of Egypt” by Cyrstalinks). We know Moses was a prince of Egypt for 40 years but he falls out of favor with the Pharaoh for killing a taskmaster. Who this taskmaster was, we don’t know. Normally a prince of Egypt could do almost anything he wanted, especially a prince who was a war hero like Moses. But this Pharaoh was not very happy with Moses when he heard about this. Moses realized he was in trouble, gave his position up, and ran for the border of Midian and far, far away from Egypt. Why would Pharaoh even care about a taskmaster anyway? Was he a relative?

So, Moses goes to the land of Midian for 40 years. He meets a priest of the Lord named Yitro (Jethro). He is not a Midianite and we are told that he is a Kenite (Judges 1.11, 4.16; 1 Chr 2.55). He was not a pagan Midianite priest. That is important because later we find out that the Midianites were very pagan (Num 22-25) and tried to curse Israel by enticing them to sin with religious prostitutes at the advice of Balaam. Yitro was not a Midianite, but a priest who lived there. Archeology has identified a city called “Al-Bad.” Mount Sinai is just 12 miles northeast of this city. We believe that Sinai is now called Jabal Al Lawz (“almond mountain”). We believe that the city Yitro lived in, based on the Tanak and the writings of Josephus, was Madian-Polis” or “city of Madian” within Midian. It is now called Al-Bad (Josephus, Antiquities, Book 2, Chapter 11; Exo 2.16).

So, Madian-Polis was west of Sinai. Exo 3.1 says that Moses led the flocks of Yitro to the “backside” (Hebrew “achar”) of the wilderness. This would be the east side of Sinai. Achar can mean “west” and this would be the western end of the desert, which ended right before Sinai. Mount Sinai must be in that vicinity (Al-Bad today) and this tells us a number of things. The traditional site of Mount Sinai in the Sinai Peninsula is not correct. That is according to Christian tradition. It also tells us they did not cross the Gulf of Aqaba.

We are not sure that Jabal Al Lawz is Mount Sinai, but Josephus said that Sinai was the highest mountain in the region and that is Jabal Al Lawz. Another reason to think this is the correct Mount Sinai is this mountain is called “Almond Mountain.” We know that Moses had a staff and Aaron had a staff, they were used to perform miracles. Num 17 speaks about the budding of Aaron’s staff because there was a contention about the role of Aaron by Korah in Num 16, and this ended in disaster for Korah. Just to make sure that everyone understood that Aaron and his family were the ones for the priesthood, the Lord had a rod from each tribe placed before him in the Ohel Moed, and they were to write Aaron’s name on the rod from Levi. The rod of Aaron sprouted blossoms and bore ripe almonds This rod was kept before the testimony as a sign (Heb 9.4; 1 Kings 8.9).

Moses may have gotten his staff on Mount Sinai. He had a staff at the burning bush and may have made it on his way up the mountain. Was it made from an almond branch from almond mountain? Was Aaron’s rod made from this mountain?
In Jer 1.11-12, Jeremiah sees a rod from an almond tree. The Lord says, “I am watching (hastening) over my word to perform it.” That means there will be no delay. In Hebrew, the for almond is “shaqed.” The word for hasten (watch) is “shaqad.” It has the same root and this is a play on words. The almond tree is called the “hastening tree” because it is the first tree to “awaken” (blossom) in the spring. It is also called the resurrection tree.

This is a picture of Yeshua. Aaron’s rod is a dead branch (Messiah died) and it came alive with almonds. We know that Yeshua was also a descendant of Levi through his mother, like Aaron. His cousin was Yochanon Ha Matvil, a priest. Yeshua was resurrected on the festival of Hag a Bikkurim (First Fruits).

So, Sinai is the highest mountain in the area and it is called “Almond Mountain (Jabal Al Lawz). In addition, we have the use of almonds in the rod of Aaron and with the almond tree that Jeremiah saw. Almonds are used as pictures of the Messiah. Cups shaped like almonds were used on the Menorah in Exo 25.31-34. Aaron’s name means “light-bringer.” However, we cannot “prove” this was Mount Sinai until real archaeological work is done there.

In Part 24 we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 22

Josh 3.1-17 tells the story of the crossing of the Jordan by Israel. The Ark of the Covenant (Yeshua) is 2000 cubits ahead of the people. Yeshua will be 2000 years ahead of the people when they come to believe in him during the Birth Pains. They will cross the Jordan on Nisan 10, the same day that Yeshua passed before the people when he entered Jerusalem on Nisan 10 in what is called the “Triumphal Entry.” The False Messiah will enter the Temple on Nisan 10 and declare himself “God.” Nisan 10 is the exact halfway point of the Birth Pains.

The Jordan (meaning “descender”) is a type of death and it was spring when Israel wanted to cross it. It was the time of the spring floods and it had overflowed its banks. When the priests entered into the Jordan and their feet hit the water, the water stood up in a head all they back to a city called Adam (type of the first Adam). This city is beside another city called Zarethan, meaning “distress.” The meaning of this is clear. Man’s sin caused death all the way back to Adam. So, man (Adam) dwells near distress (Zarethan), always close to death (Jordan). The water flowing down to the Dead Sea was cut off. This means “death” has been cut off for those in faith. South is the direction of faith in the Scriptures. East is away from God. West is approaching God, and North is the direction of judgment.

So, the people crossed the Jordan where the Ark crossed, meaning there is only one way to go, one way to enter “death” safely. That place is where Yeshua (Joshua and the Ark) crossed. One day we all come to the Jordan (death). Without Yeshua, there is no safe crossing place into the “promised land” of the Olam Haba (John 14.16; Acts 16.31). He leads us (John 1.13, 6.44,65, 3.16; Acts 16.31) means that God’s influence on us caused us to believe and be saved. Now, we are going to look at Exo 17.6.

Moses is told to strike the rock at Horeb to cause water to come forth. The people are thirsty. The word “rock” is “tzur” and it is a plain rock, with no cleft (Isa 53.4; 1 Cor 10.4). But later in Num 20.8, the Lord tells Moses to speak to a rock to cause water to come forth. The word “rock” there is “sela” and this means a clefted rock, one you can enter into and take refuge in. The city of Petra is called Sela in Isa 16.1.

When Moses struck the rock the first time, it was a type of the Messiah being struck at the crucifixion. This brought forth the “water of life” (salvation). But Moses did not need to strike the rock again and was told not to by the Lord. He only had to speak to it. Yeshua does not need to be struck again a second time for salvation. Moses disobeyed the Lord and it ruined a picture that God wanted to present about the Messiah, and Moses was not allowed to enter the promised land because of it.

We have already talked about the route Israel took when they crossed the sea. They took a road east to the Yom Suf, crossed the sea, then took a road to the northeast that connected to the Derek Seir. Then they head east to Ezion Geber (Eilat) at the northern tip pf the Gulf of Aqaba. Then they head down to Jabal AL Lawz, the closest highest mountain to Al-Bad, which has been identified as the ancient city of Madian-polis. Josephus says that Yitro (Jethro) lived there.

We believe that Jabal AL Lawz (almond mountain) is the best candidate for Mount Sinai, and Moses took his sheep there to graze. It is there he saw the burning bush. From our text in Exo 17 they are fairly close to the mountain and are not very close to Egypt. The Lord tells Moses that he will “stand before you there on the rock at Horeb (Sinai) and you shall strike the rock.” We then learn about a battle with the Amalekites, so they are close to where Mount Sinai is.

Josephus writes in Antiquities, Book 3, Chapter 2.1 that “The name of the Hebrews began already to be everywhere renowned, and rumors about them ran abroad. This made the inhabitants of those countries to be in no small fear. Accordingly they sent ambassadors to one another, and exhorted one another to defend themselves, and to endeavor to destroy these men. Those that induced the rest to do so, were such as inhabited Gobolitis (basically the Edom area) and Petra (a main city). They were called Amalekites, and were the most warlike of the nations that lived thereabout; and whose kings exhorted one another and their neighbors to go to this war against the Hebrews; telling them that an army of strangers, and such a one as had run away from slavery under the Egyptians, lay in wait to ruin them; which army they were not, in common prudence and regard to their own safety, to overlook, but to crush them before they gather strength, and come to be in prosperity; and perhaps attack them first.”

The battle with the Amalekites is a picture of the Chevlai Shell Mashiach, or Birth Pains of the Messiah. On their way to Mount Sinai they are attacked by the Amalek, who is a picture of the False Messiah in the Messianic level. Israel was free to go to the promised land for several reasons. Pharaoh was dead and there was a power vacuum in Egypt. There was no immediate successor to Pharaoh. Nobody took the throne within hours to say, “Hey, here I am and all the possessions of the previous Pharaoh are now mine.” Also, many of the main generals and chariot force was now gone.

Historically we are told there was a time of turmoil that came upon Egypt and the Pharaohs. A very strong, Semitic enemy came into the land. The Amalekites are Semitic and Amalek is the grandson of Esau, Jacob’s brother. He is the great nephew of Jacob. We are told by history that a Semitic enemy came upon Egypt. We are not told exactly who they were, but they were very warlike, powerful and there are some who think that they may have been Canaanites. However, we don’t see any Canaanite alliance that could be that powerful. We know they attacked Egypt during a time of chaos and established Egyptian dynasties. They were called the Hyksos which means “foreign rulers.” Then, all of a sudden, they disappear. Not only were the Amalekites coming out to challenge Israel, but they were on their way to Egypt to take over. Josephus said that everybody knew what had happened in Egypt. There is a possibility that they were going to Egypt to take advantage of the chaos there. After the battle in Exo 17, the Amalekites continued on and took over Lower Egypt. They ruled for 400 years during the Second Intermediate Period.

Ahmoses I and his father Seqenenre lead an uprising from Upper Egypt and drive the Hyksos (Amalekites?) out. They head north and they encounter Saul and David. Eventually, David wipes them out (2 Sam 8.8-13; 1 Chr 4.43). It is thought that this battle in Exo 17 took place around Ezion Geber at the northern end of the Gulf of Aqaba, or very near to this area. Gobolitis and Petra are near also.

We have been taking pieces of the Exodus and developing them out, but sometimes we can lose the “big picture.” So, we want to take a look at the Exodus as a whole and tie it into the Second Redemption. We will also see other Bible truths come out as we move along. So, let’s pull all of this information together.

We have the beginning of the story of Israel, with Abraham, who is one of the “fathers” of Israel. Abraham goes into Egypt during what is called the First Intermediate Period, which is between the Old Kingdom and the Middle Kingdom. When “Intermediate” is used in Egyptian chronology it means it was a period of instability. It could be from any number of things or events, like war, climate and famine, changing politics and other things like that. The world is in an “intermediate” period for instance.

In Gen 15.1-21, Abraham enters the “Covenant between the Halves” at Mount Hermon it is believed. Christianity says it was Mount Tabor, but that is unlikely. Mount Hermon overlooks the country and this covenant plays a major role in Judaism. In Christianity, it is an interesting story, but it is not one of the foundational teachings or chapters. Abraham believes the Lord and it is accounted to him as righteousness. We have a picture of the Messiah in 15.17-18, who is passing between the pieces of the animals that had been cut in half. The “smoking oven” speaks of judgment and the “flaming torch” is a name for the Messiah. The word “torch” is “lapid” and we see this in Hab 3.4, Isa 62.1, Judges 4.4. Lappidot is the husband of Deborah. In Num 21.8, the “seraph” (“fiery serpent”) is a picture of the Messiah on a pole being lifted up (John 3.14). God will fulfill this promise of bringing the people out of Egypt 430 years to the exact day this covenant was given in Gen 15. The day was Nisan 15, and we know this is a key date in the Exodus story (Exo 12.41). There is a greater prophecy here about the Messiah.

In Part 23, we will pick up here and begin to talk about another key “father” and individual named Jacob.

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Tanak Foundations-Concepts in Exodus-Part 21

Now we are going to go back to the journey to Sinai after they crossed the Red Sea (Yom Suf) and pick up some concepts that we will see played out all over Scripture. It will be 47 days once they cross the sea to get there by Sivan 3. On Sivan 6, the Lord descends and audibly gives the Ten Commandments. One week later, Moses will ascend Mount Sinai for the first time.

As we talked about this so far, we have shown that there are a number of levels to look at Scripture from. For example, they cross the sea on Nisan 17 and Yeshua resurrects on Nisan 17. The Ark of Noah rested on Nisan 17, the Temple was cleansed in the time of Hezekiah by Nisan 17 and Haman was hung on Nisan 17. The Book of Acts tells us that there was a journey from Yeshua’s resurrection to Shavuot in Acts 2. There are many events that took place at that time.

So, what do we have, and on what level should these events be looked at? First, we have the Historical level. Second, we have the Messiah’s first coming. Then we have the Messiah’s second coming. Then we have the Birth Pains level, a Messianic Kingdom level and finally the Olam Haba level. There six different levels that eschatology can be looked at. When you read the Book of Exodus, we must keep all of these levels in mind. This also applies whenever you read anything in Scripture as well.

It is believed that everything from the Egyptian Redemption will mirror what will happen in the Messianic Redemption, which begins at the Messiah’s first coming. For instance, we know that Yeshua rose on the 17th of Nisan, which was the first day of the week (Sunday) and the festival of Hag Ha Bikkurim (First Fruits). So, working back we have the seventh day (Saturday) as Nisan 16, the sixth day (Friday) as the 15th of Nisan, and he was crucified on the fifth day (Thursday), the 14th of Nisan. That means that Shavuot was Sivan 6 that year, the same day the first Shavuot took place on Mount Sinai in Exo 19, when the Lord spoke the Ten Commandments.

The counting of the Omer speaks of the journey to Sinai. It is also the barley harvest transitioning to the wheat harvest. The waving of the Omer is the first fruits of the barley, which is a very coarse grain, and it will be passed through 13 sieves (Mishnah, Menachot 10.4). In the process, it will go from being very coarse to very fine, from corruptible to incorruptible. It is changed to “Solet” or very fine flour. We have already gone over this ceremony in our Temple series, but you can read about the ceremony in the Mishnah, Menachot 10.1-4. What does this teach us?

There is a seventh level to be added to the other six we have mentioned earlier, and that is how does this apply to our life. We are born again and we pass through life, which is made up of many “sieves” and these will refine us. We pass from corruptible to incorruptible. This is the subject of 1 Cor 15.20-28, and Yeshua was raised from the dead on the very day the priests were plucking the barley for the Omer. The whole chapter speaks of resurrection (changing from corruptible to incorruptible).

Acts 2.1 says “And when the day of Pentecost was fully come” (KJV). Why does it say “fully come?” Why didn’t it say “arrived.” It is because they were counting the Omer and it was now the fiftieth day! That means that Shavuot is “attached” to Passover. Shavuot is the “atzeret” (conclusion) of the Passover season. IN other words, it is part of the journey out of Egypt.

1 Cor 15.51-58 says is talking about the “sowd” level when talking about the resurrection. It says “we shall all be changed” at the “last trump” which is an idiom for Rosh Ha Shannah. It goes on to say the “dead will be raised incorruptible and we shall be changed. For this corruptible must put on incorruption, and this mortal put on immortality.” Now, when you read this, think about the ceremony we discussed concerning the waving of the Omer in the Temple. Paul is writing about this ceremony in 1 Cor 15. How did the Corinthians know the background about all this? They knew because they were being taught the Torah, the festivals and the eschatology associated with them.

1 Thes 5.1-11 tells us that the Thessalonians were taught about the “times” (the Moedim, festivals) and the “seasons” (associated with the festivals, like Passover season, the High Holy Day season, the season of Teshuvah, etc). If he taught the Thessalonians the festivals and the festival seasons, there is no reason to think he didn’t teach the Corinthians. The truth is, the non-Jewish believers in Yeshua were taught the festivals. They could go to Jerusalem and observe them, just like in Acts 2.5-11, when people came from “every nation under heaven” (Acts 2.5), including non-Jews (Acts 2.10-11). The Gospels and Epistles are written in the “sub-language” of the festivals, the Temple, kosher and other Hebrew concepts, not just in Hebrew to Greek into English.

The coming out of Egypt is a picture of the first and second coming of the Messiah. So, with that in mind, we are going to go into several “lesser” known types of the coming of the Messiah. The first one can be found in Exo 16.1-13 and Num 11.10-33. Israel grumbles about being hungry, and the Lord sends quail and manna, which is called “bread out of heaven” and the people are saved. In Num 11.1-33, the quail is sent again and judgment hits Israel, and many are killed. The quail is a picture of Messiah who came out of heaven two times. The first time he came was to save Israel from spiritual hunger, and the second time he comes he will come in judgment.

We know from Gen 47.18-19 that the people belonged to Pharaoh. Joseph bought the people and the land during the famine. When Pharaoh dies in the sea, there was no successor, so Israel was free because his ownership was broken and Egypt was in chaos. In the “sowd” level, this is a type of Satan being defeated and his “ownership” over us is broken, and Yeshua has passed through the waters of death and has come out alive on the other side on our behalf. He will lead us through this because the power of Satan has been broken because of the resurrection. Now, let’s look at another lesser known picture found in Exo 17.

The people of Israel will be attacked on their journey to Sinai by the Amalekites. An account of a major battle can be found in Exo 17.1-15. Amalek is a picture of Satan and the False Messiah, the perpetual enemy of God’s people (v 15). When we talk about the third level of the seven levels we discussed (second coming of the Messiah), we have the Atid Lavo (Coming/Future Age), otherwise known as the “Day of the Lord.” The first seven years will be known as the Birth Pains (the time of Jacob’s trouble), or what is known as the “Tribulation Period” in Christianity. In Jewish eschatology, the Birth Pains will be the first seven years of the last 1000 years, called the Day of the Lord. In Christian eschatology, the seven year “tribulation” comes before the 1000 year “Millenium.” The Jewish view is the correct one according to many verses in the Scriptures, and we have gone over this many times on this site.

In our passage in Exo 17, Amalek (False Messiah) is at war with Israel and Moses stands on a hill. He holds his staff over his head with hos two hands, which is a picture of the crucifixion of Yeshua, the shaliach of the second redemption. The “rock” he rested on is his trust in YHVH (the Rock of Deut 32.4 and 2 Sam 22), and also a picture of the Messiah in 1 Cor 10.4 (like Jacob rested on a rock on Gen 28). Aaron (“light-bringer”) and Hur (“white, liberty”) hold his hands up after they realize that when Moses let his words down, Amalek prevailed. So, they held his hands up and they were steady until the sun set, an idiom for “the future” and which alludes to the end of the Day of the Lord (Olam Haba). The staff is a sign to the Lord to bring down his power (Exo 4.1-9). The people are too busy fighting to see him anyway, so it wasn’t for them to see.

It is the cross that defeats the enemy for all time, not anything we can do. Yeshua has victory over Satan and will bring everyone safely home (the promised land of the Olam Haba), just as Joshua overwhelmed Amalek with the edge of the sword (word) and led Israel into the promised land.

In Part 22, we will pick up here and begin with Josh 3.1-17 and the story of how Joshua (Yeshua) led the people across the Jordan and how it is a picture of what Yeshua has done for us.

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Tanak Foundations-Concepts in Exodus-Part 20

Now we are going to talk about believers in Yeshua. In Acts 18.18, we learn that Paul had his haircut because he was coming out of a Nazarite Vow (Num 6.1-9). In Acts 21.15-26, we learn that Paul offered animal sacrifices in conjunction with coming out of this Nazarite Vow. To show he was a Torah observant believer, he paid for the offerings of four other Messianic believers who were coming out of a Nazarite Vow (21.23-26). The “elders” mentioned in these verses were not the Sanhedrin in those days, but they were the elders of the Messianic Community. They were the writers of the Gospels and Epistles in most cases.

We also see that there were “thousands” (myriads in Greek, and it equals at least 20,000) who believe in Yeshua and were zealous for the Torah. There was a rumor going around that Paul was teaching the Jews among the Gentiles to forsake Moses (Torah), telling them not to circumcise their children nor to walk according to the customs (halakah). In reality, he was teaching that non-Jews did not need to be circumcised according to the halakah set up by the 18 Edicts of the School of Shammai in 20 B.C, and he also disagreed with other oral traditions.

The “customs” were a part of Jewish Law, and there were five levels to Jewish Law. The first level was the written Torah itself. Then came something that was implied in the Torah. Third, there were laws found elsewhere in Scripture. Then came Rabbinic Decrees, and last came the customs. This was the lowest level, and communities had different customs. Paul was going to pay the expenses of four other Messianic believers who were coming out of a Nazarite Vow. in order to show anyone that there was nothing to the rumor about Paul, and that Paul himself walked “orderly, keeping the Torah.” All five levels are implied in this statement (21.24). This is 28 years after Yeshua was resurrected. We see here that believers in Yeshua continued to keep the Torah, and went to the Temple to offer animal sacrifices. This totally refutes what is being taught in churches today.

Acts 10 is set after a number of years after the resurrection and Peter has never eaten anything common or unclean. That means Peter kept the kosher laws after he became a believer. If Yeshua came to do away with the Torah (LAw), why is Peter, Paul and the Messianic community still following the Torah? Were they disobeying the Lord by continuing their Torah observance? Didn’t Yeshua tell them that after his death they were “free from the Law?” Yeshua had 40 days after his resurrection to tell Peter and the talmidim that. Why is Paul offering animal sacrifices in the Temple nearly 30 years after Yeshua? In addition, he was encouraged to do so by James the Nasi (President/spokesman) and the elders, some of whom wrote the Gospels and Epistles!

James says there were tens of thousands of believers who kept the Torah. Why didn’t the leaders of the Messianic Community, like the writers of the Gospels and Epistles (Peter, James John, etc) tell them they were “free from the Law?” Paul, like Yeshua, probably disagreed with some of the traditions in the oral law, in addition to the 18 Edicts of the School of Shammai. This was seen as “forsaking” the others by some people and embellished by Paul’s enemies, like in Acts 21.27-40. His enemies accused him of bringing a non-Jew into the Temple, which of course did not happen. Yeshua and Paul did not follow every oral law of the Jewish people. They took issue with some of it (Mark 7.1-23). Now, let’s talk about the so-called Oral Law.

There are hints in the Torah that there was no such thing as a divinely inspired Oral Law (Deut 4.2; Exo 24.2-12; Josh 1.8; Heb 9.19). Deut 17.14-20 says that a copy of the written law (Torah) was to be used, not an oral one (Deut 32.46-47, 17.9, 27.2-8, 28.58, 31.9-12, 24-26). Hezekiah found the written Torah, not an oral one. If there was an authoritative oral tradition in Josiah’s time, there is no indication of it. It was the written law that God used to work spiritual renewal (2 Chr 34.14-30; 2 Kings 22.8 to 23.3). Joshua 8.31-35 says, “There was not a word of all that Moses commanded which Joshua did not read before the assembly of Israel, with the women and the little ones and the stranger who was living among them” (v 35).

Ezra read the Torah in Neh 8.1-18. All that Moses commanded (words) was written on stones on Mount Ebal (Deut 27.3) Josh 23.6-8 says to “keep and do all that is written in the Book of the Law of Moses.” If there was an Oral Law, why didn’t the Lord tell Joshua to cling to that also in verse 8? The bottom line is this. We don’t need experts in the Oral Law to explain the written Torah. The written word is clear. Each generation was to follow the written Torah as God led them, not with established, fixed interpretations called the Oral Law (Deut 30.11-14, 31.9-13; Rom 10.6-8; Deut 4.1-2; Rev 22.18). That doesn’t mean that we cannot follow an oral law, but it cannot invalidate or go against a written command in the Scriptures. We are not to blindly follow rabbinic teachings, or follow them if they contradict the Scriptures, even for the sake of unity. We are not to pursue unity at the expense of truth. The oral law has some valuable information that we can use to help our understanding of the Scriptures, or to see how certain things were done in the Temple and elsewhere. All of that is good, but that doesn’t mean it has any authority over us as a divinely inspired law given by God.

Now, this would also apply to the non-Jews. They should follow the written Torah as it applies to non-Jews. Judaizing is not teaching the Torah to non-Jews. There are many today who say that if you teach that the Torah applies to a non-Jew, like the Sabbath, or anything Jewish for that matter, to a non-Jew, you are guilty of “Judaizing.” This is a total misunderstanding of what the biblical definition is. Judaizing is telling the non-Jews that they need to become Jews in order to be saved. That was the number one issue in the First Century, as seen in Acts 15.1-35 and the Book of Galatians. You cannot gain righteousness with God by doing anything. Righteousness comes by faith, and it is the gift of God. Once you are saved, then you follow the Torah as it applies to you, as a way of life. This pleases the Lord because we walk out the ways of God.

Rabbinic teaching will tell you that the Sanhedrin was established in the wilderness and it continued till the Fifth Century A.D. This cannot be proved and seems to be an attempt to show a legal continuity through the ages. That is not to say that there were no courts, judges and legal networks in place, but to “prove” that there was a Sanhedrin all that time is a stretch.

In Part 21, we will go back to the journey to Sinai after the crossing of the sea in the peshat level (literal, then bring out what this teaches us in the sowd (hidden) level.

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Tanak Foundations-Concepts in Exodus-Part 19

We are going to discuss the Sanhedrin in the First Century and how those rulings are seen today in Judaism and by many messianic teachers. We are going to disagree with much of how the authority of the so-called Oral Law should be applied. We have a whole teaching about the authority of the Oral Law and its origins on this site.

We know that the Passover lamb was to be slain on the 14th of Nisan. But, we already have a controversy about Yeshua on this. How could Yeshua have a Passover Seder on the night before? We know he was on the cross on the 14th, so that means his meal with the talmidim had to be the night before. There is a collection of “additions” to the Mishnah called the Tosefta. In tractate “Pisha” which means “Pesach” or Passover it says you can slay a Passover lamb on the 13th by designating it as a Passover lamb. However, you can’t roast it. So, at the beginning of the meal you designate it as a Passover lamb. Some say that is what Yeshua does in Luke 22.15.

However, this verse does not mean that. Yeshua is merely saying he desired to eat the Passover with them, but he won’t be able to because he will be dead. He is not saying it was that meal, that night! Passover wasn’t till the next night. Yeshua knows it will be impossible to do so later. This is an example of an oral law that violates the written Torah, and people try to make it look like Yeshua followed that nonsense. The Scriptures do not teach an authoritative Oral Law.

Following 200 A.D. a ruling came out about the time of a man named Yehudah Ha Nasi, that the Mishnah and Tosefta were closed. Again, the Mishnah is a collection of rulings by the Sanhedrin (“Sages”) on how to walk in the Torah according to the Pharisees. The Tosefta means “additions” of things not in the Mishnah. Teachers during this period of the Mishnah and Tosefta were called “Tannaim” or “teachers.” Between the period of 200 A.D and 500 A.D. we have teachers who were called Amoraim. There is another commentary on the Mishnah called the Gemara (study) that is compiled. There is not a “Gemara” on the Tosefta.

Eventually, eating the Passover early was not allowed anymore. This brings up the question, if the Mishnah and Tosefta are divinely inspired, how can it be discarded? The truth is, Yeshua did not eat a passover meal at what is called the “Last Supper.” This can be proved many ways.

Many will justify following the Sanhedrin in the Messianic Movement by saying the movement is divided. God is moving among the non-Jews and turning them to the Torah. With that comes confusion. There is a variety of teachings on things like the calendar, festivals, kosher, halakah and other things. In a movement you will have growing pains and with that will come many questions and issues. So unity is needed and following an oral tradition would bring unity. However, the oral law is not divinely inspired and it was not given to Moses on Mount Sinai. Besides, it has been written down for centuries, so it isn’t even oral anymore. It does not have the same status as the written Torah, no matter what people say. The same mindset and statements the rabbis have used for centuries to say what they rule is part of what Moses said on Sinai isn’t even agreed upon by all the rabbis. It is the same mindset the Catholic Church uses to justify their doctrine of Apostolic Authority.

So, lets go to the verses that seem to establish a “Sanhedrin.” This will be controversial in itself. The word Sanhedrin is Greek and it means “sitting together.” This seems to indicate a Greek origin of this concept, not Hebrew. Its origin can be traced to 200 B.C., but the rabbis will say it started in Exodus 18. However, there is no mention of this body in the Tanak.

Exo 18.13-23 is one verse used to say this is where the Sanhedrin began. The “judges sit” and the person being judged would stand (18.13). Zech 3.1 says that Joshua the High Priest was standing before the Lord. The courts in the American justice system is set up like this. The accused stands, with the prosecutor on the right. However, there is nothing in these verses that tell us this is a Sanhedrin. It does establish courts and judges to help Moses decide cases, with certain qualifications for judges listed in verse 21.

Num 11.16 clearly shows there was no Sanhedrin up to this point or we wouldn’t have had to choose 70 people. This verse is used to say this was a Sanhedrin. We read of 70 elders who went up to Sinai with Moses (Exo 24.1). But they were selected for that reason, for that particular time. They did not continue as a distinct body called a Sanhedrin. The people in Num 11.16 were elders (Exo 3.16) who were among the elders. The Lord will put his Ruach upon those 70 elders and they will assist in governing and making decisions (Judges 18.21). The number 70 is the number that the Sanhedrin Gedolah will use in later times. Yeshua sent out 70 talmidim to minister in Luke 10.1.

Deut 16.18-20 says that judges were to be appointed along with officers (Shoterim) in all their towns. This again shows that there was not a continuous Sanhedrin, otherwise there would be no need to appoint new people. In addition, these judges were in the towns, scattered like our judges today. There was no mention of a “central” Sanhedrin at this time.

Deut 17.8-13 is a used to show that believers are to follow the rulings of the Sanhedrin today, even if it is wrong, which we would totally disagree with. Who says the rabbis and the sages that made up the Sanhedrin are the “Levitical priests or the judge” spoken of here? Exo 18.19-22 gives the hierarchy, with a person at the top who are getting a direct word or answer from the Lord (we will see this coming up). You had a priest with the Urim and Thummim, and Moses could go himself directly to God when this was written. There is no indication that this situation was going to stop once they entered the land, but we know it did. Later on, there were prophets who could give an answer from God. That is why if a person did not listen to their ruling, they were to be put to death.

This is NOT the the system that developed later, beginning during the Hasmonean Period. The first, historical record of a Sanhedrin was during the time of Aulus Gabinius, a Roman statesman, general and supporter of Pompey. He organized five “sanhedrins” in 57 B.C. to deal with religious matters (Josephus). By this time, the Sanhedrin was an invention of the rabbis, scholars and sages. But there were no prophets or an Urim and Thummim that could go directly to God, like in Deut 17.8-13. They say they do not need to listen to Heaven in a midrash in Bava Metzia 59b. This idea runs contrary to what Peter told the Sanhedrin in Acts 5.27-29.

In Num 27.15-23, Joshua has some of the authority of Moses put on him. He was to stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the Lord. At his command, they shall go out and at his command they shall come in. This included all the people. This is not the system set up by the rabbis, based on Deut 17.8-13. The use of the Urim and Thummim is alluded to in 1 Sam 10.22, 14.41, 2 Sam 5.23. The Urim and Thummim were lost when the Babylonians sacked Jerusalem (Sotah 9.10; Yoma 21b,; Tamid 65b). In Ezra 2.63 and Num 7.65, it says that individuals who were unable to prove priestly origins during the return were to wait until a priest was in possession of the Urim and Thummim that had been rediscovered. This shows that the Urim and Thummim had been lost by that time.

In Part 20, we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 18

The day that God gave the commandments is called “Mattan Torah” or the “Giving of the Torah.” This is the first Shavuot, but how do we arrive at Mount Sinai and Shavuot today in our walk. First, we must have Passover lamb, where Yeshua has been slain for us. Then we must pass through the sea (death) and arrive safely on the other side (life). Our enemy Satan, like Pharaoh, has been cut off and we will not see them again.

We have a journey like a bridge, from Passover to Shavuot. We arrive at Mount Sinai and the Torah, which is not written on stone, but on our hearts (Deut 30.6; Jer 31.31-34). Then, after receiving the commandments, we leave ‘Sinai” and proceed to the land of promise where we will confront certain enemies. The Canaanite are the religious merchants and trafficker. The Hittite means “terror” and these are the ones who try to put spiritual terrors on us. The Hivite means “liver” and these are the people who tell others about “life” but are not born again themselves. The Perizzite are the “rustic squatters” who think they are born again but are really just “squatting” on earth with no legitimate claim. The Girgashite or “stranger drawing near” are those who come around us but have no spiritual claims at all. The Amorite are the “sayers” who are all talk but their hearts are from from the truth in the Lord. Then we have the Jebusite, meaning “trodden down” and they are those who hate Jerusalem and trod upon the Torah, causing no peace if they can help it.

Passover is not over until Shavuot, and there is a message in this. If we are only redeemed from slavery, and there is no Shavuot, you would not have the Torah. We are promised more, like a resurrection with a glorified body. We will have our kedusha restores once again. We will be able to come into the presence of God like Adam once did. This “bridge” from Passover to Shavuot is called “counting the Omer” because of a ceremony that the Lord instituted in the Temple. In the Mishnah, tractate Menachot 10.1-4, this ceremony is described, along with Lev 23.9-11.

The Omer is one of 13 different bread offerings in the Temple. So, we are going to describe this ceremony from the Mishnah where it says, “R. Ishmael says: If the Omer was brought on the Sabbath, it was taken from only three seahs of barley; if on a weekday, from five. But the Sages say: It is all one whether it was a Sabbath or a weekday: it was taken from three seahs. R. Hanina the Prefect of the Priests says: On a Sabbath it was reaped by one man and with a sickle and into one basket; and on a weekday it was reaped by three and into three baskets ans with three sickles. But the Sages say: It was all one whether it was a Sabbath or a weekday: it was reaped by three and into three baskets ans with three sickles. The prescribed rite for the Omer is that it should be brought from barley growing bear by. If the crop near Jerusalem was not yet ripe, it could be brought from any place. It once happened that it was brought from Gaggot Zarifin, and the Two Loaves (Sht’ai Ha Lechem) from the plain of En Soker (Sychar-John 4.5).”

“How was it made ready? The messengers of the court used to go out on the eve of the festive day (the day prior to First Fruits) and tie the corn in bunches while it was yet unreaped to make it easier to reap; and the towns near by all assembled there together that it might be reaped with much pomp. When it grew dark he called out, ‘ Is the sub set?’ And they answered, ‘Yes!’ ‘Is the sun set?’ And they answered, ‘Yes!’ ‘Is this a sickle?’ And they answered ‘Yes!’ ‘Is this a sickle?’ And they answered, ‘Yes!’ ‘Is this a basket?’ And they answered, ‘Yes!’ ‘Is this a basket?’ And they answered, ‘Yes!’ ‘Is this a basket?’ And they answered, ‘Yes!’ On the Sabbath he called out, ‘On this Sabbath?’ And they answered, ‘Yes!’ ‘On this Sabbath?’ And they answered, ‘Yes!’ ‘Shall I reap?’ And they answered, ‘Reap!’ ‘Shall I reap?’ And they answered, ‘Reap!’ He used to call out three times for every matter, and they answered, ‘Yes!’ ‘Yes!’ ‘Yes!’ Where fore was all this? Because of the Boethusians who used to say the Omer may not be reaped at the close of a festival day (the Boethusians were the same as the Sadducees. They said this festival was the first day of the week after the seventh day Sabbath of Passover week. The Pharisees said it was the first day of Unleavened Bread. The Sadducees were correct on this).”

“They reaped it, put it into baskets, and brought it to the Temple Court. They used to parch it with fire to fulfill the ordinance that it should be parched with fire. So R. Meir. But the Sages say: They used to beat with reeds (Matt 27.50) and the stems of plants that the grains should not be crushed; then they put it into a hollow tube wherein were holes so that the fire might prevail over all of it. They spread it out in the Temple Court so that the wind blew over it. They put it in a grist-mill and therefrom a tenth of an ephah of flour which was sifted through thirteen sieves. What remained was redeemed and could be consumed by any one; it was liable to Dough-offering but exempt from Tithes. R. Akiba declares it liable both to Dough-offering and to Tithes. Then they came to the tenth, put in oil and the frankincense thereof, poured in the oil, mingled it, waved it, and brought it near, took from it the handful (kenitza) and offered it; and the reside was consumed by the priests.”

Now, we need some information in order to understand some of this. In 30 B.C, Hillel the Elder became Nasi of the Sanhedrin. In 20 B.C., Menachem the Essene was the Av Beit Din, or Vice-President. Menachem will leave his office and Shammai will eventually replace him. These two (Hillel and Shammai) will have “Houses” or “Schools” called Beit Hillel and Beit Shammai. Hillel will die in 10 A.D. and Shimon Ben Hillel will take over as Nasi for a few months. Then Shammai will take over until his death in 30 A.D. Hillel and Shammai are known as the last two “Zugot” or “pairs.”

In 30 A.D., Shammai is succeeded by Gamaliel the Elder, and he is the Nasi for 20 years. He is the grandson of Hillel and the teacher of Paul. When he passes, his son Shimon Ben Gamaliel takes over. At the time of Yeshua, the leaders of the Sanhedrin will always be Pharisees, but the president of the Sanhedrin doesn’t vote, he officiates. He will only vote in the event of a tie. The majority of the members of the Sanhedrin from 30-35 A.D. will be the Sadducees and the Boethusians. The Boethusians are just Sadducees under a different name.

Now, the the Omer ceremony will be on the first day of the week after Passover (a Sunday), after the weekly Sabbath. There is a parallel to this. The time that the priests are reaping the barley, very early in the morning, is the same time Israel passed through the Red Sea and the same time Yeshua was being resurrected. Yes, when these priests were cutting down the barley for the Omer ceremony, Yeshua was rising from the dead, and raining others with him (Matt 27.52-53). In 55 A.D. everything changes. For the first time, the Pharisees not only had the leadership of the Sanhedrin, but they also had the majority of the membership. The Pharisees will change the Omer ceremony to Nisan 16, the “morrow after” the first day of Unleavened Bread (Nisan 15-Lev 23.7). This is what we have read in the Mishnah. Did they have the right to do that? According to Deut 17.8-13, they did. However, the Sadducees were right on how Lev 23.11 was interpreted.

Now, we need to deal with something connected to how Deut 17.8-13 is interpreted today. There is a belief by some today that Deut 17.8-13 says we are to follow the rulings of the Sanhedrin even if they are wrong. That does not seem to be the practice of the first century believers however (Acts 5.27-42). We believe the Rabbis interpreted Deut 17 to mean something it doesn’t say, and we have gone over that previously in other posts. But, the belief today is people should follow the last legal decision the Sanhedrin ever made until it is changed by another Sanhedrin. So, the Jewish calendar has Nisan 16 as the day the Omer is waved and to begin counting the Omer, not what Scripture clearly means by the “morrow after” the weekly Sabbath. This is just one example that says if the Rabbis (after the destruction of the Temple) rule on something, but the Torah says otherwise, you follow the Rabbis.

Peter said, “We must obey God rather than men” in the Sanhedrin (or anywhere) when a decision conflicts with the Torah. What we have read in the Mishnah is the legal decision on the Omer after 55 A.D. The ceremony of the Omer is a picture of the resurrection of Yeshua and the resurrection of other believers right after Yeshua rose. Yeshua then took those people, like the barley that had been plucked from the ground, to the Temple in Heaven and presented them as first fruits of the harvest of souls. The counting of the Omer speaks of the days following Yeshua’s resurrection, leading up to Shavuot and the giving of the Ruach in Acts 2. It teaches on numerous levels, such as the Exodus historically, Yeshua in the first century, the life of a believer and the coming of the Olam Haba and the Redemption.

In Part 19, we will pick up here and begin discussing the authority of the Sanhedrin in the first century in detail, and how it is seen by some today. We are going to disagree with much of the current rabbinic and messianic views, and we will point this out.

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Tanak Foundations-Concepts in Exodus-Part 17

Israel saw the great power of the Lord and “they believed in the Lord and in his servant Moses.” Exo 15 gives what is called the “Shirat Ha Yam” or the “Song at the Sea.” It is very eschatological and it is also called a “new song” on p 449 of the Hertz Siddur, in what is called the “Micah Mocha” prayer (“Who is like you”). In Rev 15.1-4 this will be sung by those who are victorious over the False Messiah. It talks about how the waters “stood up like a heap” and “the deeps were congealed.” This alludes back to Exo 14.29. where the water was like a wall on their right and on their left.

Another interesting verse is Exo 15.15, where it says “all the inhabitants of Canaan have melted away.” This is an idiom that is figuratively used in the Scriptures. Many have interpreted Zech 14.12 as referring to a nuclear attack. However, it is referring to starvation and disease in a siege (v 2), but it can also be figurative. This does not mean a nuclear attack. You will see this kind of description used numerous times in Scripture (Psa 46.6; Isa 24.1-23, 66.15, 75.3; 2 Pet 3.12; 1 John 2.17).

Now, we want to touch on the phrase in Exo 15.13 and “holy habitation.” The word “kodesh” (holy) is first used in Gen 2.3 for the Sabbath. It is used a second time in Exo 3.5 when talking about the ground Moses was standing on at Mount Sinai. It is used here to describe Canaan, but also the Temple. Ultimately it will be the Lord and Yeshua because in the Olam Haba there will be no Temple, but all mankind can encounter God (Rev 21.22). Again, we see the overlapping of different levels.

Mount Sinai, as we have said, was “Kodesh Adamat” (holy ground). Josephus in Antiquities, Book 3, Paragraph 100, says the Mishkan was built so that the “kedusha” on Mount Sinai could go with Israel as they traveled. They would no longer need to go up Mount Sinai to meet with the Lord. Eventually, the kedusha would move again from the Mishkan to the Temple, called the Beit Ha Mikdash, or “House of Kedusha.”

In Exo 15.17 God will bring Israel into their inheritance, the place he has made for his dwelling, the sanctuary which the Lord has established. In the Olam Haba, everyone has a glorified body. It is the Lord who makes Mount Sinai, the Mishkan and the Temple “kodesh.” There will no longer be a need for a Temple in the Olam Haba, just like there was no need for one in the Garden of Eden. Man lost his kedusha in the Garden, and it will be restored in the Olam Haba.

One of the reasons for going to Mount Sinai was because man lost his kedusha, and he lost the concept of kedusha. The Lord was going to restore this concept among his people, starting with Moses and Mount Sinai, then the Mishkan, then the Temple. Eventually, in the Olam Haba, all of this will be restored, in the “mountain of God” which is the Kingdom of God (Dan 2.31-35), and there would be no need for a Temple. All of us are on a journey to this mountain of God.

We have been talking about different levels. We have the peshat (literal) or the “historical” level. We have Messianic allusions to Messiah’s first coming. We have messianic allusions to Messiah’s second coming. We also have allusions to the Birth Pains in the Day of the Lord. We have allusions to the Atid Lavo and we have allusions to the Olam Haba. These are all a part of our journey. We also have another level called :our daily walk” which we will touch on later. Exo 15.19 says that Israel walked on dry land through the midst of the Red Sea. Israel left the Faiyum, and the tomb of Joseph was at Harawa. This area was called “Succos” in Greek, or “Sukkot” in Hebrew. They began their journey from there. Now, there is a road that connects to the Gulf of Suez. They crossed the Gulf of Suez, and on the other side there was another road they took northeast that connected to the Derek Seir, or the “way to Seir. They proceeded east across the northern end of the Sinai Peninsula to the northern tip of the Gulf of Aqaba, at Eilat. The Derek Seir is an ancient road that people took when they traveled through there. It was near Eilat that they encountered the Amalekites. After they defeated the Amalekites in Exo 17, they proceed down to Midian and Mount Sinai.

To move through these areas without a road would have been impossible for a large group of people, wagons, animals and children. An individual could possibly do it, and Beduin on camels could do it, but for millions of people it would be impossible. What water there is would be along these roads, that’s why the roads are there.

We believe this is the route they took. We know they left on the night of the 15th of Nisan, after midnight. They left Sukkot in the Faiyum, where Joseph’s remains were, camped at Etham on the “edge of the wilderness.” It was fertile along the Nile, and as they moved eastward towards the Gulf of Suez, it got more barren. They traveled and camped again at Pi-Hahirot, in front of Baal-Zephon, opposite of it, by the sea. It is then that the Egyptians come up on them in chariots, and it isn’t dark yet. The cloud comes between them and the Egyptians, and it becomes dark for the Egyptians, but it was light for Israel. Sundown comes and it is now Nisan 17 and God comes and parts the waters of the Gulf of Suez, and then causes a wind to come and dries the land so they can walk. Israel enters the sea on dry land between the time of the morning watch (4-6 am) and sunrise on Nisan 17 (Exo 14.21-31). It has been less than the three days agreed upon (Exo 12.31).

Nisan 17 is a very important date in the Scriptures. In Gen 8.4, the Ark of Noah rested on the mountains of Ararat (waters recede). Israel passed through the Red Sea (waters recede). The manna stopped on Nisan 16, and from Nisan 17 onwards, Israel ate new grain (Josh 15.10-12). Haman was hung and destroyed on Nisan 17 (Esther 3.1-12, 4.16, 5.1). Hezekiah restores Temple worship on Nisan 17 (2 Chr 29.1-28). Yeshua resurrected from the dead on Nisan 17, during the morning watch, the same time Israel passed through the Red Sea. That is exactly why all of these events happened on Nisan 17. We are being told this all along.

The journey to Mount Sinai will be from Nisan 17 to Sivan 3, 47 days. They had three days to prepare for the coming of the Lord on the mountain on the 50th day, or Sivan 6 (Exo 19.11). God will audibly give the Ten Commandments. The day that God gave the commandments is called “Mattan Torah” (giving of the Torah). This will be known as the “first Shavuot.”

In Part 18, we will begin here and apply this journey of the Israelites out of Egypt to Mount Sinai spiritually, and how it is a picture of how we are delivered by the blood of the lamb, and arrive at Mount Sinai on Shavuot, and how the Passover season is not over until Shavuot. There is a message to us in all of this.

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Tanak Foundations-Concepts in Exodus-Part 16

Exo 13.21-22 tells us that a pillar of cloud guided them by day, and a pillar of fire by night. As a result, they could have traveled at night also. That brings us to some of the same terminology in Isa 4.1-6, where we have a marriage. The seven women alludes to the 7000 years. The “one man” is the Messiah. The righteous among the people over the years are becoming one with Yeshua.

The phrase “In that day” means “when Messiah comes” and the “Branch” is another term for the Messiah and he will be the adornment of those who have survived the Birth Pains. The Lord will wash away the filth and purge the blood from the midst of Jerusalem by the Spirit of Judgment and the Spirit of Burning. This phrase relates to a ceremony in the Temple at the beginning of the Sabbath. Water was brought into the Temple by a conduit called the “Amah” and it was “stopped up” so the water would back up into the Temple courts on the Sabbath. Then they would wash down all the blood that has accumulated for the last 6 days. They also whitewash the Altar. The first things that happens on the Sabbath is the Temple is cleansed.

The Birth Pains will do the same thing at the beginning of the Sabbath of God, or the Day of the Lord. Then the Lord will create a “cloud by night” and a “brightness of a flaming fire by night.” Over all the glory will be a canopy (Hebrew “chuppah” meaning a wedding canopy). There will be a shelter (sukkah) to give shade by day, and a refuge and protection from the storm and rain. Where does Isaiah get this terminology? From the Exodus from Egypt. Also in these verses we have direct references to Rosh Ha Shannah, Yom Kippur and Sukkot. So far, we have had the peshat (literal) story of the Exodus, then we have the “pakod yifkod” visitation when Yeshua comes. Then we have another level in the Messianic Redemption.

Exo 14.1-8 tells us about “two camps.” They left Sukkot and camped at Etham. From there they journeyed and camped at Pi-Hahirot, by the sea. This is the Gulf of Suez, called the Yom Suf (Red Sea) back then. Pharaoh doesn’t come after them because they have exceeded the three days, he comes after them because because he was told they had left (14.5). This is because he heard that the tomb of Joseph was emptied, and this is how they knew that they may be leaving Egypt for good. This has a messianic implication as well. How does Satan know he has been defeated? The tomb of Joseph (of Arimathea) is empty.

In Exo 14.9-12 we learn that the people have already forgotten their “lamb.” They have not even gone three days into the desert when they begin to be afraid and start complaining. Exo 19.4 gives us some insight into this situation by using the phrase “bore you on eagles’s wings.” This means things were not easy but God brought them through trouble. This same phrase is seen in Rev 12.14 because the Lord is going to protect Israel as they flee into the wilderness from the False Messiah (a type of Pharaoh). You don’t see how the Lord has to bring Israel “kicking and screaming” to where he wants them. You have the impression that bringing them out on “eagle’s wings” means it was a smooth ride, but that is not what that phrase means. Rev 12 is talking about a future level in the Birth Pains. By looking at the past we are seeing the future.

Exo 14.13-18 tells us Moses informs the people to stand by and see the salvation (Hebrew “yeshua”) of the Lord. He also tells them that the Egyptians they are seeing today will be no more. God will fight for Israel and to stop crying out to him, he is moving. They were to move forward. Psa 136.13 says that he divided the into “parts.” The midrashim says there were twelve “parts” or “paths” through the sea, one for each tribe. We don’t know for sure so we can’t take this literally. But, the idea was there.

Exo 14.19-25 says there was a cloud, along with darkness, yet it gave light at night. Yet the one did not come near the other all night. A strong east wind swept the sea back, and the sea was made into dry land, and the waters were divided (like in Gen 1). This rules out a strong wind blowing in a shallow sea because there was a wall of water on two sides, and they walked into the depths of the sea (Hebrew “tehomot” which means the subterranean depths-Exo 15.8). In other words they were very deep, and the waters were congealed on two sides looking like a mountain.

The “morning watch” in v 24 is about 4 am to sunrise, and Pharaoh and his army were in the sea going after them. John 6.16-21 takes place at Passover, and this tells us that there was a “strong wind” and the talmidim were on the Sea of Galilee in boats. Yeshua is seen walking on the water, or having dominion over the sea, and it was very dark. We know that they were all delivered, and this story alludes to Israel at the Red Sea. The sea is seen as the dominion of Leviathan (False Messiah) and Satan. Yeshua has dominion over the sea (Isa 57.20; Job 26.12-13) like Moses did, using a dead branch (his staff was a picture of Yeshua being lifted up over the sea, showing dominion). Matt 14.25 says that this incident was during the fourth watch, and this was the same time as the “morning watch” in Exo 14.24. This also alludes to the 4000 years, then Messiah came having dominion over unconverted humanity (Isa 57.20). See also Mark 7.48.

It is interesting to note that the same “road” that carried Israel to life carried the Egyptians to death. Yeshua walked on the water at the same time Israel and Pharaoh were in the sea. Moses held his staff (a dead branch) over the sea, showing dominance by the power of God (14.16). God caused the chariot wheels to swerve and made them drive with difficulty. The wheels were restrained, became stiff, locked and clogged.

Exo 14.26-31 tells us that Moses stretched out his hand and the waters came back over the Egyptians. This happened at dawn, and God overthrew Pharaoh and his army (Psa 106.6-11; Psa 74.12-13; Psa 136 15). The waters were like a wall on their right and on their left (14.29). Leviathan is mentioned in some of these verses, and this creature is a seven-headed beast rising out of the sea. This alludes to the future Messianic Redemption being mentioned in verses that are talking about the literal coming out of Egypt.

Israel is not the possession of a succeeding Pharaoh because this Pharaoh died with no successor, But, Egypt has just lost their king, 600 chariots and an army. This event caused a huge vacuum in Egypt militarily. Very little is known about the Pharaoh of the Exodus, but what is known is that with the fall of the 13th Dynasty in Egypt, there was a period of great instability and chaos. This will be termed the Second Intermediate Period. Some have suggested that the Amalekites were coming to Egypt after hearing of the chaos and the downfall of Pharaoh and his army when Moses and the Israelites ran into them in Exo 17. After the battle, the Amalekites went to Egypt and took over, being called “Hyksos” or foreign rulers.

So, there was the “Old Kingdom” and then we have the “First Intermediate Period” when Abraham came into Egypt. Then we have the “Middle Kingdom” period which is the 12th and 13th dynasties. The 12th dynasty is when Joseph came in. His Pharaoh was Amenemhat III. Then we read that there was a new Pharaoh who did not know Joseph. The scholars surmise that this was near the beginning of the 13th dynasty.

Now, we are going to have the 14th, 15th, 16th and 17th dynasties, and this is what is called the Hyksos Period, or “Second Intermediate Period, succeeded by the 18th dynasty, or “New Kingdom.” The 14th, 15th and 16th dynasty will be with the Hyksos (“foreign rulers”). The 17th dynasty will be when the Egyptians fought against the Hyksos, and then the 18th dynasty began. Seti I is part of that, and he was the father of Ramses II. We do not believe that Ramses II was the Pharaoh of the Exodus, contrary to what Hollywood says.

In Part 17 we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 15

We have mentioned this before, but from the time that Jacob enters Egypt to the Exodus, it will be 210 years. Jacob works for Laban for 20 years, and leaves in the 21st year, and goes back to the land. Israel (Jacob) has been in exile for 2000 years, and in the 21st century they will go back to the land. Jacob is three days out after he leaves Laban, and Laban pursues him (Gen 31.22). Israel will leave for three days to go out into the wilderness to worship the Lord when Pharaoh pursues them (Exo 12.31, 14.5). We can count the campsites to know they were three days out (Exo 13.20, 14.2). That means it had to be the Gulf of Suez that was crossed, not the Gulf of Aqaba. The “second” Exodus will be greater that the “first” Exodus (Jer 16.14, 23.7-8). This has not been fulfilled yet.

Let’s go to the Siddur (Jewish Prayer Book). We will use the Hertz Siddur, and we are going to a prayer that is very ancient called the Amidah (Shemoneh Esrai or 18 Benedictions). Amidah #10 says, “Sound the great horn (great shofar of Matt 24.31) for our freedom; raise the ensign (“nes” or standard; when coming out of Babylon this word is used-Isa 11.12; Jer 50.2; Isa 13.1, 18.3) to gather our exiles (Jacob being regathered together with all his sons is a picture of this), and gather us from the four corners (“arba kafanot”-Mal 4.2; Mark 3.4, 5.28; 1 Sam 24.5-22) of the earth. Blessed art thou, O Lord, who gathers the dispersed of thy people Israel (this includes those who have lost their Jewish identity and heritage-Isa 49.20-23).” This prayer is exactly what we see in Matt 24.29-31, so we can establish that Yeshua will come to Jerusalem on Yom Kippur.

Our story of Jacob’s return to the land will be told over and over again in the terminology of the festivals. We see in Gen 31 some key words relating to Rosh Ha Shannah, like “return” (teshuvah-31.1); “arise” (Eph 5.14 is a Temple prayer for Rosh Ha Shannah that Paul is quoting-31.17); “anointed” (Messiah anointed as king on Rosh Ha Shannah (31.13); “rendered judgment” (Rosh Ha Shannah is a Yom Ha Din, a “day of judgment’-31.42).

In Gen 32, Jacob has arrived in the land. He is coming in two camps and enters into a “time of Jacob’s trouble.” He wrestles with God in the form of a man and prevails (saved). He realizes he has seen God “face to face” and this became an idiom for Yom Kippur because that was when the High Priest entered the Holy of Holies to stand before God. Israel will come to believe in Yeshua, who is God in the form of a man, and prevail (saved) after Gog and Magog (Russia) is defeated on Yom Kippur. They will never turn from the Lord again (Ezek 39.22). Jacob limps after this encounter, meaning he has a different walk. Now we come to Gen 33 and Jacob journeys to a place called Sukkot, which is not only a picture of the festival, but the festival teaches the Messianic Kingdom. So, as you can see, we have an eschatological picture in Gen 31-33 using festival imagery, words and concepts.

The regathering of Israel from the nations is seen in the regathering of Jacob with all his sons. This means not only those who know they are Jewish, but even those who have lost their Jewish identity and heritage, but have descended from the tribes that have been dispersed among the nations over the years (Isa 49.20-23).

So, what we have been talking about here is three levels. We have the Exodus from Egypt, we have the Messiah in his first coming, and we have an even greater level, where all of us are going up to the mountain of God to worship. What we have, as we look at the Tanak Foundations, is layer upon layer of concepts and information leading us up to the ultimate Messianic Redemption in the Olam Haba. It is the concept “Pakod Yifkod” (“visit, and visit you”).

In Exo 12.31, Pharaoh has allowed Israel to go into the wilderness :as you have said” and we have established this as a three day holiday (Exo 3.18, 5.3). Pharaoh would expect Israel to be in the midst of their festival or on their way back after three days. Exo 12.32-36 says that before they left, Israel “plundered the Egyptians” but this is not what the Hebrew says. The word used there is “natzaltem” (root is “natzal”) and it means to be delivered, to save, snatch away, or pluck up. It is the biblical word for what people call the “rapture.” The meaning is they “saved” the Egyptians from hatred and feelings of revenge. We have gone into a lengthy explanation of this verse earlier, but if you have a Hertz Pentateuch and Haftorahs you can read it for yourself on p.217. This will fulfill Gen 15.14 in the Covenant between the Halves.

Exo 12.37 says they journeyed from Ramases to Sukkot (Succos), where Joseph was buried in a Temple/Mortuary at Harawa in the Faiyum, by Lake Moeris, called the Labyrinth. This was a wonder of the ancient world and had 3000 rooms, a massive structure. This building was used as a granary during the time of Joseph and the famine. We will come back to this again shortly. This journey was made to retrieve the remains of Joseph.

Exo 12.38-41 we read about a “mixed multitude” they came out of Egypt also. This is the third component of those who departed. We have Judah, Israel and now the mixed multitude, called the “Erev Rav.” These three components will be seen again in the Second Redemption (Isa 11.12). The term “Erev Rav” (mixed multitude) is used to describe knitted material. Non-Jews were “woven” into the fabric of Israel (John 7.34-35, 10.16; Eph 2.11-22; Rom 11; Isa 56.6-8). This is because they were of the same “seed” (Messiah). You can’t mix two different types of seed together (Lev 19.19; Dan 2.31-45; 2 Sam 6.23; Gen 3.15; Luke 8.4-15).

The sojourning of Israel, who dwelt in Egypt at this time, was 430 years (total). The wording may suggest there were other children of Israel outside of the land at the time, and we have shown that these would have included the descendants of Job, for example. In Gen 46.13 they came into Egypt, in Gen 47.6 Pharaoh appointed some of them “administrators.” Egyptian influence was worldwide. Job was in Uz (Job 1.1), which was one of the territories of Edom. Job is the oldest book in the Bible, written before Exodus. Job may have went to Uz as an administrator for Pharaoh, and there may have been others. And it came about that after 430 years “to the very day” they departed Egypt. The phrase “to the very day” refers back to when God and Abraham cut what is called the “Covenant between the Halves” in Gen 15. That was 430 years prior to the day they came out of Egypt. We now they came out on Nisan 15, so we know the Covenant between the Halves was cut on Nisan 15.

In Exo 12.42-51 we have the ordinance of Passover. No uncircumcised person should eat it, then it says in v 51, “on the same day” they came out of Egypt. In Exo 19.1 we have “on the same day” again. We keep seeing this expression. In this verse, the “third month” is mentioned, which is Sivan. It says they camped at Sinai. So, it is believed the “same day” refers to the “third” day, so this was Sivan 3. So, we are going to go over a few things on several levels, about the journey out of Egypt to Mount Sinai.

Certain places have a lot of history. You can’t walk 10 steps in Israel without seeing history. Your senses are bombarded with so many events, people have problems following all the stories, and that can just sweep you away in your mind. Studying the truth found in the Scriptures can do the same thing. We need to be aware of this as we go into all of this. We will ultimately get into a deeper level of the Exodus and look at things in ways that are not discussed much today.

In Exo 13.117-19 we came across the term “take care of you” or “pakod yifkod” in Hebrew. This means “visit, and visit you.” So, we know this “visitation” has a double, or second meaning. Yeshua said in Luke 19.44 that the nation “did not know the time of their visitation.” When Yochanon Ha Matvil (John the Baptist) was born, his father said in Luke 1.68 that God “has visited us” because the Messiah was coming. This is a very significant expression. Exo 13.20 tells us that the journey began at Sukkot, in the Faiyum, where Joseph was buried. Exo 13.21-22 tells us that a pillar of cloud lead them by day, and a pillar of fire by night, so they could travel by day or night.

In Part 16, we will pick up here and explain Isa 4.1-6, which has terms from the Exodus, before we move on.

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Tanak Foundations-Concepts in Exodus-Part 14

Yeshua’s first coming did not “fulfill” the “pakod.” It is a “yes” and “no” situation. It is a “here now, but not yet” type of thing. When Yeshua came 2000 years ago he started the Messianic, or Second, Redemption for sure, but it won’t be totally fulfilled until the end of the Atid Lavo, when we enter into the Olam Haba. When telling the story of the Exodus, we are telling the story of another Exodus which to come. We can look back in order to see the Messianic Redemption to come, and it will be greater than the Egyptian Redemption.

We have talked about the various signs that God gave Moses for the elders and the ones for Pharaoh. These signs will allude to the crucifixion and the clean becoming unclean, and unclean becoming clean (Exo 4.1-9). We have already gone over those signs before. However, the Lord has also told Moses in Exo 3.12 that there was another sign. He says, “Certainly I will be with you, and this shall be the sign to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.”

We have mentioned that there are different levels of signs. There were signs for the elders of Israel, signs to Pharaoh and there was this sign to Moses. The people will come with Moses to Mount Sinai. Oly the Lord could cause that to happen, and that would be enough for Moses. So, let’s talk about the three mountains of God. There is Mount Sinai (Horeb), Mount Moriah and Mount Zion. All of these are “Kodesh Adamah” or “Holy Ground.” He will give the Ten Commandments and the command to build the Mishkan on Mount Sinai. This Mishkan will enable the Kedusha that was on Mount Sinai to travel with the Israelites until they have secured Jerusalem. Then the “Beit Mikdash” or “House of Kedusha” will be built on Mount Moriah, otherwise known as the Temple. Zion is the the city David captured and named the City of David. In the Psalms, Mount Zion is describes as God’s “holy mountain” (Psa 48). We need to keep this concept in mind.

In Gen 15.13-14 you will see four words and concepts is sequence at the Covenant between the Halves. We have “strangers”, oppressed”, “judge whom they serve” and “come out.” Only one other place in the Tanak will you find these concepts in that sequence, and that will be Gen 31.15, which says they will be “strangers” and were “oppressed” by Laban. Then in Gen 31.42 it says God “judged ” Laban, whom Jacob served for 20 years, and they “came out.” But this sequence will play about again in the Second Redemption.

Going back further, we know Jacob has the blessings of the First Born, fulfilling God’s word to his mother. Esau was furious over this, so Rebekah tells Jacob to flee to Paddan-Aram, which is Babylon. He becomes a sojourner and becomes a servant of Laban, Rebekah’s brother. He is afflicted by Laban, then the Lord will take him out of Paddan-Aram/Babylon, and will bring him back to the land. This has prophetic implications. We see in Isa 13.1-15 that there is a prophecy concerning Babylon and Israel is told to flee out of Babylon. Isa 13.6-8 says “Wail, for the Day of the Lord (Atid Lavo) in near” (meaning “here”). There will be destruction and all hands will be limp, and hearts will melt, and they will be terrified. Pains and anguish will take hold of them, and they will “writhe like a woman in labor ” (Birth Pains).

Isa 13.9-10 says that the Day of the Lord is coming with fury and burning anger, and the land will be desolate, and sinners will be exterminated. The stars and constellations will not give their light, and the sun will be darkened, and the moon will not give its light. Every passage we have about the Jews coming out of Babylon did happen anciently, but it is also talking about “the Day of the Lord” in a double reference prophecy about the future. It is going to happen again.

Another “Elijah” is coming (Matt 17.1-8; Luke 9.28-36) just as he did in the days of Yeshua (Matt 11.12-14; Luke 1.17). In Matt 17.1 it says “Six days” and he was transfigured. This alludes to the fact that after the 6000 years from creation we have the Messianic Kingdom. Matt 17.4 says Peter wanted to make three “sukkahs” (sukkot/booths) for Moses, Elijah and Yeshua. The festival of Sukkot teaches the coming Messianic Kingdom so that is why he said this. In another account of the same story in Luke 9.28 it says, “After eight days” and this alludes to after the Messianic Kingdom (the seventh day/7000 years) when we have the “Eighth Day” or the Olam Haba, the World to Come. All things will be fulfilled concerning the Messianic Kingdom (1 Cor 15.24-28).

In Matt 17.9-13 it says that this was a vision and his talmidim ask, “Why then do the Scribes say that Elijah must come first?” Yeshua answered and said, “Elijah is coming and will restore all things (future), but I say to you that Elijah already came (past) and they did not recognize him (Jewish leaders), but did to him whatever they wished. So also the Son of Man (Bar Enosh of Dan 7) is going to suffer at their hands (Matt 11.4; Mark 9.11-13; Luke 1.17; Mal 3.1, 4.6). The concept of the “Two Comings of Messiah) will need “two Elijah’s.” The talmidim recognized that he was talking about Yochanon Ha Matvil (John the Baptist), but there is yet another “Elijah” coming because Yeshua is coming again, and he said so (“Elijah is coming”).

Rev 11.3-13 tells us that this will not be Elijah literally, just like it wasn’t Elijah literally in the case of Yochanon Ha Matvil. However, there will be Two Witnesses who will come “in the spirit and power” of Elijah and Moses. They will work some of the same miracles. They will personify and symbolize the Law (Torah) and the Prophets, which are called two witnesses in Rom 3.21. The “Elijah” character is assigned to the bridegroom (Yeshua) and the “Moses” character is assigned to the Bride, to bring her to the Bridegroom for the wedding.

This transfiguration took place on Mount Hermon, the same place as the Covenant between the Halves in Gen 15. This tells us there is a link between all these things. Going back to Gen 15 and the four concepts mentioned earlier, we have seen that the Lord said that Abraham’s descendants will be strangers, oppressed, but God will judge whom they serve, and they will come out and go back to the land. This scenario played out with Jacob, who fled from Esau to Paddan-Aram/Babylon. Later, Israel will be taken to Babylon and be strangers, oppressed, but God judged Babylon, and they came out back to the land. Even later, Israel was driven out of the land by the Romans, they were strangers and oppressed, but God judged Rome and they were brought back into the land. This will also play out again during the Birth Pains in the Second Redemption (Jer 50.8, 51.6; Micah 4.10, 5.3; Zech 2.6; Isa 48.20; Rev 18.4). Why will they leave in the future? It will be because of antisemitism in America. America is seen as another Babylon.

Jacob left Paddan-Aram because he was being accused of taking away all that belonged to the family of Laban. They said he got rich off of Laban and the family. It was then that the Lord told Jacob to leave and go back to the land. Their attitude towards Jacob was changing for the worse (Gen 31.1-3). The message in Gen 31 is the same message we have seen in all these other passages just mentioned. It is a renewal of the message of the Covenant between the Halves. This will happen again in America. It is being said today that the “Jews control all the money.” People think Jews control Hollywood, the banks, the medical field, the law/courts, and that is why America is on the decline, and why there is “financial issues.” The same antisemitism that was there with Jacob is here today.

In Part 15, we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 13

Let’s go to the Mishnah, Rosh Ha Shannah 1.3, where it says, “Because of six New Moons do messengers go forth to proclaim the time of their appearing: because of Nisan, to determine the time of Passover, because of Av to determine the time of the Fast; because of Elul, to determine the New Year; because of Tishri, to determine aright the set feasts; because of Adar, to determine the time of Purim. And while the Temple still stood they went forth also because of Iyar, to determine the time of the Lesser Passover.”

Now, why do they send messengers out? People who live in Lebanon (Yeshua went into Lebanon) needed to know when the month started in order to set holy days and festivals, when to come to Jerusalem and the Temple, etc. If one has seen the New Moon, he can travel on the Sabbath (Mishnah, Rosh Ha Shannah 1.9). It “overrides” the Sabbath. They used to light fires, but the Samaritans would do things like kindle misleading flares. After that, they decided to send messengers (Mishnah, Rosh Ha Shannah 2.1-2).

There was a procedure to make sure the moon was sighted, and this can be found in Rosh Ha Shannah 1.1 to 3.1. They even had pictures of the shapes of the moon on a tablet and on the wall of the chamber of the Nasi of the Sanhedrin in the southeastern chamber called Beit Avtinas. They were very calculating in getting the correct dates. They didn’t do “what was right in their own eyes.” The Nasi (president) of the Sanhedrin was the one accountable if there was a mistake. If the people rebelled against what he said, then the sin and accountability was on their own heads.

The phrase, “end of the year” or “turning of the year” shows the religious calendar and Sukkot being at the “end” or “turning” of the civil year. Both the religious and civil calendars were in use. Joel 2.23 says, “So rejoice, O sons of Zion, and be glad in the Lord your God; for he has given you the early rain for your vindication, and he has poured down for you the rain, the early and latter rain ‘in the first month.'” Now, the phrase “early rain for your vindication” is Moray Tzedekah in Hebrew, meaning “teacher of righteousness.” This is a term for the Messiah. The early rain was in the fall, in Tishri, the first month of the civil year. The “latter rain” is in the spring, in Nisan, the first month of the religious year. Both of those months are “in the first month.” This alludes to the two calendars and the coming of the Messiah. Messiah will come like the rain in Nisan (first coming) and the rain in Tishri (second coming). Hos 6.3 and James 5.7 also speaks of very same thing.

Let’s go to Gen 50.24, where it says, “God will surely take care of you” in the NASB, and “visit you” in the KJV. In Hebrew, it is “surely visit you” and it is “Pakod Yifkod.” In Exo 3.16, Moses is given instruction for when he goes to Egypt. He is told by the Lord to tell the elders of Israel that the Lord has “surely visited you, and seen that which is done to you in Egypt.” In Hebrew it is “Pakod Pakadti.” Exo 13.19 is quoting Joseph and it says, “God will surely visit you and you shall carry my bones from here with you.” Moses will fulfill what Joseph had asked. In Hebrew it is “Pakod Yifkod. It has been 144 years.

Every time we have seen this, we have what is called a “double.” In English, to best translate it you would say, “God will surely visit, will visit you.” In the peshat (literal level) he visits them when Moses comes to take them out of Egypt, But, we have a future “visit” that is being implied here. Taking it a step further, we have the First, or Egyptian, Redemption. But then we have the Second, or Messianic, Redemption. The Second Redemption is seen as the greater redemption (Jer 16.14-15). This Messianic Redemption started 2000 years ago but it is not over yet, or totally fulfilled. That won’t happen till we enter into the Olam Haba at the end of the 7000 years (“here now, but not yet”).

So, what we want to know is “How does all this develop.” Luke 1.5-17 tells us about a miraculous birth to Zechariah. His son will come in the spirit and power of Elijah. Mal 3.1 speaks about the “messenger of the covenant” and we know this is “Elijah” based on Mal 4.5-6. The coming of Elijah before the Messiah is a prominent concept in Hebrew thought. In the Messianic Redemption, Yochanon Ha Matvil (John the Baptist) fulfilled that role (Matt 11.12-14). In other words, Elijah himself is not coming, but someone who is “cut out of the same cloth” as Elijah is coming at the beginning of the Messianic Redemption, and that was Yochanon Ha Matvil.

In Luke 19.40-44, we have the story of Yeshua riding into Jerusalem on Nisan 10, the day a lamb was selected to be given on Passover. Some of the Pharisees, probably from Beit Shammai, told Yeshua to rebuke his talmidim for crying out to God in praise, and calling Yeshua a king. Yeshua says that if these talmidim become silent, the stones will cry out. The “stones” he is referring to are the headstones of those who had died and were buried in the area. They were dead and they knew who Yeshua was (Luke 16.28-31). He then approached the city and saw Jerusalem, and he wept over the city. This was done by David in 2 Sam 15.30, and it was believed that when Messiah came he would weep over the city of Jerusalem like David did (Sukkot Machzor, “The Voice”. p. 802-805, by Artscroll).

Yeshua then says, “If you had known in this day” (v 42) and he alludes to a prophecy in Dan 9.24-27. From the decree to restore Jerusalem and the rebuilding of the Temple (Neh 2.1-20) in Nisan, to the coming of the Messiah, there would be 483 years, or 173,880 days. Yeshua rides into Jerusalem on the 173,880th day exactly. It then says in Dan 9.26 that after this is over, the Messiah will be “cut off.” He was killed four days later, on Nisan 14.

Yeshua then goes to predict the fall of Jerusalem by Vespasian. The city was surrounded 40 years later on Nisan 12 and they would not leave “one stone upon another.” This included Jerusalem, but many buildings are still standing when then they found them after excavating in the city. The phrase “not one stone upon another” is not literal, but an idiom meaning a “massive destruction caused by war.” He then goes on to say “because you did not recognize the time of your visitation.” The word “visitation” goes right back to our passages that we have been going over in Gen 50.24; Exo 3.16, 13.19, and “Pakod Yifkod” or “visit, and visit” you.

What we need to realize is that this is the week of Passover when the Egyptian Redemption is remembered. The people will be talking about all of this. But, “Pakod Yifkod” (visit, and visit) alludes to another visitation called the Messianic Redemption. That is what Yeshua is bringing here as the shaliach of God. Moses was the shaliach in the Egyptian Redemption, and Yeshua is the shaliach of the Messianic Redemption.

When Yochanon Ha Matvil was born, Zechariah has been deaf and dumb (Luke 1.62) since the visit of Gabriel in the Temple. He calls the baby “Yochanon” and at once his ears and mouth are opened. Zechariah begins to praise the Lord and says in Luke 1.68, “For he has visited us and accomplished his redemption for his people.” Miriam has been pregnant with Yeshua for three months now. We know Yochanon was born around Passover, based on Luke 1.5-24, and that means Yeshua was born around Sukkot, based on the birth of Yochanon and the death of Herod. He was conceived around Chanukah. This is the second fulfillment of “Pakod Yifkod.” So, Passover and this phrase is going to be something everyone would be talking about. We have seen how many times this phrase is mentioned back in the Torah.

Zechariah also says in 1.69 that he has “raised up a horn (“keren”) of salvation (“yeshua”) for us in the house of David his servant.” We have mentioned earlier that Zechariah was in the Temple officiating at the Golden Altar of Incense during the incense service. This can be found in Luke 1.5-23. Zechariah was praying the standing prayer called the Amidah, along with the people outside. Gabriel appears to him, standing to the right of the Golden Altar of Incense. Gabriel says, “For your petition has been heard, and your wife Elisheva will bear you a son, and you will give him the name Yochanon.”

What petition was heard? What was Zechariah praying? He was praying the Amidah, and number 15 says, “Speedily cause the offspring of David, thy servant, to flourish, and lift up his glory by thy divine help because we wait for they salvation all the day. Blessed are you, O Lord, who causes the strength of salvation to flourish.” This is the petition that was heard, a prayer for the Messiah. Gabriel tells him he will have a son that will be the forerunner of the Messiah. In Luke 1.68-69, Zechariah makes mention again of the “horn” and “salvation” (“yeshua” in Hebrew), and an offspring “in the house of David” in his blessing, right after he can talk again. This is right out of what he was praying in the Temple when Gabriel appeared. His son will be “the voice” of Isa 40.3, the “poretz” of “breachmaker” that will go before Messiah in the spirit and power of Elijah. His son will be the “messenger of the covenant” (Mal 3.1). Keep in mind, this is said around Passover, and the themes of the Egyptian Redemption are being discussed everywhere by the people.

We will pick up here in Part 14.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament

Tanak Foundations-Concepts in Exodus-Part 12

Exo 12.2 says, “This month (Aviv/Nisan) shall be the beginning of months for you, it is to be the first month of the year to you.” This is referring to the beginning of the religious calendar. Up to this point, all dates in the Scriptures were according to the civil calendar. From now on, all dates will be according to the religious calendar.

We are going to talk about one of the most controversial area’s among the believers in Yeshua today. We are going to talk about the plagues, without going into the plagues. By Exo 12, we have had nine plagues, now we are in preparation for the 10th plague. In the nine other plagues, Israel was protected from them. However, in the 10th plague they will not be exempted from it.

The number 10 is a significant number in Scripture. For example, we have the Ten Commandments, 10 is needed for a minyan (congregation), we have the ten virgins, 10 talents and the last 10 kings of Judah. We have Tishri 10 and Yom Kippur, we have the Yamim Noraim (ten days of awe), we have the 10 horns and 10 crowns. We also have the 10 kingdoms of the false messiah, the 10 sons of Haman. Nabal turns away from helping David and dies 10 days later and the 10 men with Ishmael who killed Gedaliah. We could go on and on. This number has positive and negative aspects to it, just like certain words in Hebrew. For instance, a “nevel” is a harp used in the Temple. A “naval” is a “rasha” or a “wicked one.” Matt 5.22 says we are not to call someone a “fool” and we all have done that. But, the word is “rasha” and we are not to call someone a rasha because that is to say they are so bad they will never have their name written in the Book of Life, and we don’t know that. That is not up to us to decide.

Now, the 10th of Nisan is when a lamb was to be taken from the flock for Passover. We have two dates in the festivals that are on the 10th and they are very significant. Exo 12.1 is a controversial verse in the non-Jewish Torah world and the topic of the calendar has created quite a stir. We have a rule already, Nisan will be the beginning of months, and we will expand on this later.

Exo 12.3-4 says that each person is to be counted. Deut 16.1-3 is going to be linked to this verse. A second animal can be used if the amount of people will be too much for one lamb. It can be from the herd of the flock, and it is called the “Chagigah” (festival offering). The lamb is called the “Pesach” (Passover). At a Passover Seder you could only have a maximum of 20 people. Why? Because you could only have two animals, based on Deut 16. If you had less than 10, you had to register (be counted) at another house. Including you, you could have no more that 20 people. You are required to be full from eating those animals. If you had up top 15 people, you only had a lamb. If you had more than 15 people, you added the chagigah.

Exo 12.5-6 says they kept the lamb till the 14th day, so we had an interval of 4 days (10th to the 14th) to investigate the lamb to make sure it had no blemish. The 4 days allude to 4000 years. The lamb is brought forth on the 4th day (10th to the 14th). This alludes to Yeshua coming from the 4th tribe (Judah), and he appears on the 4th day from creation (4000 years). Yeshua is called “Son of God” and “King of Israel” on the 4th day of the 7 days alluded to in John 1.19 to 2.1.

Yeshua rode into Jerusalem on Nisan 10 and he was inspected for 4 days by the people, the Romans, the Jewish priests and even the High Priest, and they found no blemish in him Now, one of the things that cause us problems is we don’t read the Scriptures the same way an Orthodox Jew would. They would come away with a totally different take on a scripture than a Christian would. We have been raised in a Christian culture, and that is why we don’t see the things they do.

For example, Matt 17.1 says, “Six days later” and then there was a transfiguration. Luke 8.9.28 says, “And some eight days after these sayings” and it is talking about the same event. The difference is perspective. After 6000 years of the Olam Ha Zeh we enter the Atid Lavo. Some will have glorified bodies during the Messianic Kingdom. After 7000 years, we enter into the “Eighth Day” or the Olam Haba when everyone will be transfigured. Rather than a contradiction, this is alluding to the Jewish understanding of eschatology.

Time is reckoned differently biblicaly that what we have been taught. One can be in the Olam Ha Zeh but also in the Olam Haba. These time periods or ages are thought of in two categories, chronological and state of being. For example, when Yeshua died, he was in the Olam Ha Zeh (this present age). After the resurrection he had a glorified body. He was in the Olam Haba as far as state of being, but he appeared in the Olam Ha Zeh chronologically when he appeared to Mary. She was still in the Olam Ha Zeh, but he was in the Olam Haba, appearing in the Olam Ha Zeh. Again, the ages are going to relate to two things, chronological and state of being.

So, moving on, we have heard that some believe that Rosh Ha Shannah is not biblical and that it was a festival that was picked up while the Jews were in Babylon. Also, the calendar that is used today is a calendar they picked up in Babylon. First of all, how many deportations did Nebuchadnezzar use to bring the Jews into captivity? There were three different deportations. Form the time of the last dispersion to the time of the return was 39 years, not even one generation. From the time of the first dispersion to the time of the first return was 70 years. So, people in the last dispersion had a good memory of things if they came back in the first return.

Judges 21.25 is one of the saddest verses in the Bible. It says, “Everyone did what is right in his own eyes.” It describes what is happening today. This can include Jews and non-Jews. Some in the non-Jewish Torah world will say that Judges 21.25 is the greatest verse in the Bible because it means we all can read the word of God for ourselves and decide what to do. But, that view leads to confusion and walls of division between believers.

In the Mishnah, Rosh Ha Shannah 1.1 it says there are four days called a “new years day.” It says, “There are four ‘New Year’ days: on the 1st of Nisan is the New Year for kings and feasts; on the 1st of Elul is the New Year for the tithe of cattle (R.Eleazar and R. Simeon say:the 1st of Tishri); on the 1st of Tishri is the New Year for the reckoning of the years (of foreign kings) of the Years of Release and Jubilee years, for the panting of trees and for vegetables; and the 1st of Shevat is the New Year for fruit trees (so the School of Shammai; the School of Hillel say; on the 15th thereof.”

The calendar was not written for us in the United States, it was written for the Jewish people in the land of Israel. Not knowing this leads to different Torah-based groups to set calendars, years, and festivals in error. They will see this Mishnah as “rabbinical” and not biblical. In Exo 23.14-17 it says “the feast of the In-gathering at the end of the year.” This also means “the turning of the year.” Exo 12.2 says that Nisan (Aviv) “shall be the beginning of months for you” and it looks like this. The first month is Nisan, then Iyar, Sivan, Tammuz, Av, Elul, Tishri, Chesvan, Kislev, Tevet, Shevat and Adar. This is the religious calendar when the festivals were set. The festivals will be in two categories, joyous and solemn.

The joyous festivals are Hag Ha Matzah, Shavuot and Sukkot. The solemn festivals are Rosh Ha Shannah and Yom Kippur. The three joyous festivals are called the “Shelosh Regalim (three foot festivals). These verses speak of the festivals when all males will appear before the Lord. They are Hag Ha Matzah, the feast of Harvest (Shavuot) and the feast of In-gathering (Sukkot) Then we have the term “end of the year.” In this verse, we are after Exo 12 and our “beginning of the year is Nisan. But Sukkot is in Tishri, so how could it call Tishri “the end of the year” when we haven’t gotten to Adar yet?

The answer is they are using more than one calendar. There are several passages like this. Now to us, that seems foreign but it really isn’t. We use several calendars in the United States, most countries do. We have a calendar year, a fiscal year, a school year, a planting year and so on. More than one calendar does not wipe out the others. Deut 14.29 says, “At the end of every third year” and it refers to the second tithe, brought at Sukkot. 1 Kings 8.8 says that all Israel assembled before Solomon in the month of Ethanim. That is another name for Tishri, the seventh month, and this was for Sukkot (1 Kings 8.65-66). Here is a concept we need to remember. To calculate dates between Gen 1 to Exo 12, you use the civil calendar, with the first month being Tishri, then Cheshvan, Kislev and so on. After Exo 12, the biblical dates are calculated by using the religious calendar beginning in Nisan, then Iyar, Sivan and so on (already listed).

In Part 13 we will pick up here.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament

Tanak Foundations-Concepts in Exodus-Part 11

We have mentioned the Covenant between the Halves in Gen 15.7-18 several times. The animals were cut in half by the backbone and the participants would walk in between the parts saying that if one of them ever broke this covenant, let what happened to this animals happen to them. We see in v 11 that birds of prey came upon the carcasses, but Abraham drove them away. Birds of prey have a name in the Pseudo-pigrapha and they are called “Azazel” and this is a name for the false messiah. This was the understanding in the First Century.

We find out that the sun was going down in v 12, just like it was with Jacob in Gen 28.11, and he fell asleep. Then, God will speak to both of them. God speaks to Abraham and tells him that his descendants will be strangers in a land that is not theirs, and they will be oppressed for 400 years. Jacob receives the birth right, but has to go into exile (out of the land).

Hos 6.1-3 says that on the third day Israel will be raised up to live before the Lord. Psa 90.4 and 2 Pet 3.8 talk about how a day is lioke a thousand years, so it alludes to the same thing. So, at the end of the 4000 years (four days), Messiah comes. But we have within one generation of his coming the destruction of Jerusalem, the Temple, the cities and the people go into exile (Galut). They will be in exile “two days” or two thousand years, and in the “third day” (Messianic Kingdom) he will raise them up.

Jacob goes to Paddan-Aram for 20 years. This alludes to the “two days” or 2000 years of Hos 6.1-3. He leaves in the 21st year (after 20 years). How long was it when Jacob entered Egypt till the time Israel leaves in the Exodus? It will be 210 years, and this alludes to the 21 years with Jacob in Paddan-Aram in “exile.” Everything that had been laid down in Genesis is being laid down again. It tells the same story but in a different context.

If you miss one story, hopefully, you will catch the second, or the third, etc. By looking at the stories over and over again we will see different sides of it. Right now, we only see through a glass “dimly” (1 Cor 13.9-13). Paul is using a midrash on Exodus, describing Moses. He saw things clearly, with eyes that could see plainly (Num 12.6-8). We don’t see things that way, we see through a mirror dimly. This alludes to the bronze mirrors the women gave that were used in the Mishkan. You don’t see yourself plainly using those, but the image is distorted. But we suffer from the “lullaby affect.”

The reason that the Haggadah uses Devarim and not Exodus in telling the story of Passover and the Exodus is because it deals with Shavuot. Shavuot is when Moses brought the people to worship God at Sinai. That was the sign to Moses in Exo 3.12. The verse says, “Certainly I will be with you, and this shall be the sign to you, that it is I who have sent you, when you have brought the people out of Egypt, you shall worship God at this mountain.”

Now, Laban is seen in the Haggadah as worse than Pharaoh. Jacob goes to Paddan-Aram and eventually becomes a slave, and Jacob goes into Egypt and eventually becomes a slave. Laban is worse than Pharaoh because Pharaoh decreed only against the males, but Laban attempted to uproot everything. Laban sought the destruction of Jacob (Israel) by wanting him to remain in Paddan-Aram. He wanted the children of Jacob to assimilate, to marry the children of Paddan-Aram. He wanted them to give up their identity and be like him. Assimilation would be the total destruction of Israel. That is why Antiochus Epiphanes was so evil, he wanted Israel to do the same thing.
Jacob has gotten very rich, and remember in the Covenant between the Halves that the people were going to leave with much possessions and abundance.

We read in Exo 3.22 that Israel will “deliver/save” the Egyptians by all the gold, silver and clothing that will be given to them as they depart, just like Jacob. We have already presented evidence that this is the way this verse is to be understood, not “plunder the Egyptians.” Gen 30.43 to 31.3 tells us of Jacob’s wealth, but it was honestly gained. Gen 31.1-3 are like the same old lie “The Jews have all the money.” These verses allude to how Israel will be brought into the land during the time of Jacob’s trouble (Jer 30. 4-7). This old lie will come up again in the Birth Pains. The favor of the nations will change to jealousy and animosity towards the Jews.

Jacob goes back to the land in the 21st year and this alludes to the 210 years after Jacob arrives that they leave and go back to the land. They will leave on Nisan 15, 430 years after the Covenant between the Halves “on the very day” (Exo 12.41). So, we have a parallel between Jacobs exit from Paddan-Aram (Gen 31.3) and the Exodus from Egypt (Exo 12.41). This also teaches us about the Exodus of the Jewish people out of the lands of the world and returning back to Israel at the beginning of the Birth Pains.

These different passages will use the same words and phrases. The words will also be in a certain sequence. Now, we have mentioned this before but we are going to mention it again. Gen 31.1 through 33.17 is also a picture of Israel returning back to the land before the seven year Birth Pains begin. The festivals of Rosh Ha Shannah, Yom Kippur and Sukkot are alluded to in these verses. There are certain words and phrases that are associated with these festivals and they can be seen all through these passages, and we will give a few examples.

Rosh Ha Shannah is alluded to in Gen 31.13 with “arise” and “return.” In Gen 31.17 we have “arose”; Gen 31.38,41 with “twenty years” (2000 years); Gen 31.42 “he rendered judgment” alludes to Rosh Ha Shannah being a “Yom Ha Din” or “day of judgement.” Yom Kippur is alluded to in Gen 32.24 when a “man wrestled with him” (Yeshua wrestles with Israel); Gen 32.28 says, “I have seen God face to face (face to face is an idiom for Yom Kippur); Gen 32.32 says, “sun arose (Messiah-Psa 19, Mal 4.2) upon him” and “he was limping on his thigh (Jacob had a different walk). Sukkot is alluded to in Gen 33.17 where it says that “Jacob journeyed to Sukkot” and “made booths (sukkah) for his livestock, therefore, the place is called Sukkot.” This is a picture of the Messianic Kingdom.

“Booths” (sukkot) or “stalls” for his livestock became an idiom for the blessing of God. Mal 4.2 says, “But for you who fear my name the sun of righteousness (Messiah) will rise with healing in its wings, and you will go forth and skip about like calves from the stalls.” So, “skip about like calves from the stalls” became an idiom for Sukkot, based on this verse and Gen 33.17.

We have a picture that is developing here in these verses in Gen 31 to 33. Jacob leaves the land of exile due to hatred and false accusations. He is told to “return to the land” in Ch 31 and this will happen on Rosh Ha Shannah, at the beginning of the Day of the Lord (2 Thes 2.1-3; Rev 4.1). In Ch 32, we see Israel wrestling with an angel in the form of a man (Yeshua, the angel or messenger of God). He prevails and says he seen God “face to face.” This is an idiom for Yom Kippur. In the future, Israel will wrestle with God, but will prevail and be saved by faith and delivered, believing in Yeshua after coming “face to face” when Russia will be defeated on a Yom Kippur, at the beginning of the fourth year of the Birth Pains. Then Israel will find a resting place in Sukkot, a type of the Messianic Kingdom in Ch 33.

In Gen 31.22-23 we have some key verses. It says “When it was told on the third day that Jacob had fled, then he took his kinsmen with him, and pursued him…” Do you see the parallel? We have a parallel with the leaving of Egypt. Laban goes after Jacob and Pharaoh went after Israel (Jacob) after he is told the people were going back to the land. This is not a coincidence, it is a message.

What language was the Bible written in? Hebrew? Well, yes and no. The Bible was written in Hebrew, but it was also written in what we call “sub-languages.” The festivals have their own sub-language. The Temple has its own sub-language, and so on. SO, the Lord is telling this same story about Jacob leaving in the sub-language of the festivals. We must understand the various sun-languages in the Scriptures in order to understand the Scriptures in the way God communicated them.

In Part 12 we will pick up here.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament

Tanak Foundations-Concepts in Exodus-Part 10

Moses and the elders of Israel were to go to Pharaoh and say “the Lord, the God of the Hebrews, has met us. So now, please, let us go a three days journey into the wilderness, that we may sacrifice to the Lord our God.” We have two scenarios. Moses tells the elders that they are going to Canaan, but to Pharaoh he tells him “let us go a three days journey into the wilderness.” We have mentioned this before. This time period (three days) will narrow down where they crossed the Red Sea. Both of these statements are given by the Lord, so both must be true. The key idea here is the three days. We will see this concept of “three days” over and over again in the Scriptures.

Exo 3.19-22 tells us that God will strike Egypt with all his miracles because Pharaoh will not let them go for three days. After the miracles, he will let them go, but only for three days (Exo 12.31). Later on in Tanak Foundations, we are going to deal with the plagues a little deeper and see what was really going on. It will examine just what Pharaoh and Moses were saying to each other and why. These verses also tell us what the word “natzal” means. This is important because it is the biblical term for the “rapture.”

What we will see in Exo 12.31 is that Pharaoh is not relinquishing his hold or ownership. He is giving them permission to go into the wilderness on a three days journey only. In Exo 10.28 Moses appeared before Pharaoh, and Moses was told to get away from Pharaoh and not “see my face again, for in the day you see my face, you shall die.” Moses says, “You are right, I shall never see your face again.” How do we explain Exo 12.31 where Pharaoh tells Moses they can go into the wilderness? Pharaoh sent Moses a message, it was not face to face. This is also after the ten plagues, so we know that this Pharaoh was not the first born.

Israel obtained from the Egyptians articles of gold, silver and clothing. They were given favor with the Egyptians. We have also discussed what the phrase “they plundered the Egyptians” meant, so we will not go over that again. However, the word “natzaltem” is used there and it means “to save or deliver.” They “saved the Egyptians” from feelings of hatred and revenge.

Israel left to go into the wilderness 430 years “to the very day” (Exo 12.41) after the Covenant between the Halves in Gen 15.14-16. This covenant happened on Mount Hermon. We know Israel left on Nisan 15, so we know this covenant happened on Nisan 15. God would lead them by way of the Yom Suf in the wilderness (Exo 13.17-22). They retrieved the bones of Joseph and again in Exo 13.19 we have the term “pakod yifkod” in Hebrew and it means “visit, visit.” This alludes to the Two Redemption’s, two fulfillment’s (Luke 19.44).

Throughout the story of the Exodus, we will see that there is going to be a greater Exodus that will be brought about by Yeshua called the Messianic Redemption. But we don’t want to have the messianic redemption overpower us so that we don’t see what is going on in this story. That is why we are going to spend a lot of time examining this. There has been so much left out by what we have been taught, or by what we have seen in movies, that we have gotten the wrong idea about all this. As a result, we get the wrong idea about the messianic redemption as well.

In Exo 13.19-20, we see that Israel sets out from Sukkot with the bones of Joseph, which is ancient “Succos”, another name for the Faiyum. They then continue and camp at Etham. Then they travel to the next day and camp at Pi-Hahirot, opposite of Baal-zephon by the sea. Pharaoh will think they are wandering and his heart will be “strengthened” to come after them. This action will break his agreement of three days, and the Lord will be honored because of Pharaoh and his army. We know that Pharaoh is told to go after Israel within the three day window (Exo 14.5). They tell Pharaoh that Israel has fled. They knew what Joseph’s request was, and the fact that his bones were taken got back to Pharaoh. Had he waited the three days as agreed, Moses would have had to return back because God cannot lie.

We started the journey at Sukkot, where the body of Joseph was. We have already shown that this area is the Faiyum, and he was entombed in what is called the Labyrinth, which was one of the wonders of the ancient world (Herodotus). It was a mortuary/tomb and a granary that was used during the years of famine. By taking the casket and the sarcophagus, it was evident that they were leaving.

So, they camp at Etham, and Pharaoh overtakes them at Pi-Hahirot by the sea. That means the people journeyed from Sukkot in the Faiyum to the Yom Suf (Red Sea). They will come to the widest part of the sea it is believed, and on the other side was a road that connected to the Derek Seir trade route. This is where they crossed. This ran to the northeast and connected to the Way to Seir, an “interstate” highway.

Now, how do we know that they didn’t cross the Gulf of Aqaba, like many believe today? Because you can’t get to the Gulf of Aqaba in less than three days. That journey would take weeks, not two days. That would mean that God did lie when he told Moses to say three days, because it would take much longer than that to get to where these people say they crossed and Pharaoh had a right to go after them. But Pharaoh died within that three day period, and that eliminates the site many have believed. That is an important point. Three days plays an important role in the Scriptures, so let’s look at a few examples. Abraham is going to Mount Moriah to offer Isaac, and on the third day he sees the place “afar off” where he is to go. He sees the “shin” of God. In Esther 3.12 to 7.10 we havea three day drama being played out, with Haman being hung on the third day (17th of Nisan). Hos 6.1-3 says that Israel will be raised up on the third day, a definite allusion to the resurrection of Yeshua. It also alludes to Jonah and Yeshua, the seven thousand year plan of God. The third day in Hosea is the third day after the fourth day of the plan.

This picture is seen in the days from John 1.19 to John 2.1. Yeshua appears for four days, then is hidden for two days, and then appears on the third day at a wedding. The seven children of Leah in Gen 29.32 to 30.21 teach the seven thousand year plan of God. In Jewish eschatology, we have a six thousand year period called the Olam Ha Zeh (this present world), followed by a thousand year period called the Atid Lavo (coming/future age). This six thousand year period is broken down into three, two thousand year periods. The first two thousand years is called “Tohu” or “Desolation.” The second two thousand year period is called “Torah” or “Instruction”, and the third is called “Yomot Mashiach” or “Days of the Messiah. Yeshua came at year four thousand, and since that we have been in the Yomot Mashiach. This eschatology does not come from believers in Yeshua, but it is how it is referenced in Jewish eschatology and Jewish writings. The children of Leah are pictures of Israel, and the children of Rachel will be pictures of the Messiah.

Rabbi David Fohrman has some great teachings and we refer to them many times. He has several books available that we would recommend. We will be quoting from his book on the Exodus later. Fohrman talks about the “Lullaby Effect” and this is when we get so familiar with something we don’t think about what we are saying or doing. We do the same thing with the Scriptures and the things of God. When you want to share the story of the Exodus with someone, where do we do? Most go to the book of Exodus. But, when you go through a Passover Haggadah, it goes to the book of Devarim (Deut.) because it is the second telling of the story and it comes from a different aspect. In Christianity, the Covenant between the Halves in Gen 15 is a nice story, but in Hebrew thought it is a foundational teaching and it is pivotal in understanding the Tanak.

In Part 11, we will pick up here and start to develop this concept out.

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Tanak Foundations-Concepts in Exodus-Part 9

Now we are going to take a look at the second sign the Lord gave Moses in Exo 4.6-8. Moses is told to put his hand in his bosom, and then to remove it. Moses does it and his hand became leprous. Isa 1.18 is a Yom Kippur passage and it says “Though your sins be as scarlet, they will be white as snow. Though they be red like crimson, they will be like wool.” So, we have “leprous” corresponding to “sins” in Isaiah, and the word for snow is “sheleg.” The word for snow in Exo 4.6 is the word “sheleg” but it has a small gimel (“g” sound). There is a hidden message there. The word “gimel” comes from the word “gemul” which means the “giving of reward and punishment.”

Moses put his hand into his bosom, near his heart, and it was “metzorat” (leprous) like snow. He was told to put it back into his bosom, and when he took it out it was restored. The message of the second sign is “that which is clean became unclean (Messiah), and that which was unclean (our heart) became clean.” That, in itself, is a picture of Messiah (clean becoming clean) and a believer (unclean made clean).

Now, we have Moses asking the question, “What if they will not believe me?” The Lord instructs him to give these two signs to the people. Later, we have people coming to Yeshua asking for a sign, and what does he say? He says, “An evil and adulterous generation seeks after a sign.” He then tells them he will give them a sign. That sign was the sign of Jonah being three days and three nights in the belly of the fish. Likewise, Yeshua will be in the belly of the earth three days and three nights. Are signs a bad thing to ask for? We don’t believe so because there are numerous times in the Scriptures we have where people are instructed to ask for signs.

Moses is instructed to give these signs, and we have where the Jewish people are looking for signs, and it is based on a long history in the Scriptures of God giving signs ((Isa 7.11, 11.10, 38.22, Judges 6.17, 6.37-39). In Matt 24.29-31 he says, “The sign of the Son of Man will appear in the sky and then all the tribes of the land (of Israel) will mourn and they will see the Son of Man coming with the clouds of heaven (believers) with power and great glory. And he will send forth all his angels with a great trump (Yom Kippur) and they will gather together his elect (the exiles will return, which is part of the Basar-Isa 11.12, 27.13) from the four winds, from one end of the sky to the other.” This is exactly what we see in the tenth blessing of the Amidah. We see there is a sign connected to his coming.

There are a number of verses that say he will lift up a banner (Isa 13.2, 18.3), which is the word “nes” in Hebrew. This word also means “miracle” and we see it in the word “Nescafe” which means “miracle coffee.” This “banner” or “standard” is alluding to the Nechushtan in Num 21.8 when they were bitten by serpents. We have already gone over the meaning of that. But, what is the sign of his coming? We don’t think it is a cross, but it may relate to the two signs we have just gone over.

John 6.1-14 talks about how the people saw the sign Yeshua performed in feeding the people. The word “sign” is spelled with a aleph, vav, tav and is pronounced as “owt.” The letter aleph is the first letter of the Hebrew aleph-bet and the number one. It was written anciently with an ox, meaning power, leader, first and beginning. The letter vav is the number six and was written like a nail or peg. It is the number of man, nail or peg. The tav the last letter of the aleph-bet is the number twenty-two and it was written with crossed sticks. It means covenant, cross, to seal, sign and finished.

In Rev 22.13 Yeshua said he was the “aleph and the tav” or the start and finish. The word sign (aleph, vav, tav) means “a leader nailed to a cross.” It also alludes to the fact that Yeshua was God and man. Here is why. The letter aleph is first, and it is a letter that is a symbol for God. It is the first letter in the word “adonai” and “elohim.” The vav is the number of man. The tav is the last letter of the aleph-bet. The aleph and tav is a term for the Lord, pronounced “et.” We see the aleph and tav interjected in several verses in Hebrew (Gen 1.1; Zech 12.10 for instance). The vav in the middle of this speaks of God and man. Yeshua was both God (aleph-tav) and man (vav). Together it spells “sign.” Yeshua is performing a sign in front of the people.

John 6.15-26 tells us that Yeshua walked on the sea. This alludes to Isa 57.20 and Job 26.12-13 which shows dominion over the water, the domain of Leviathan. The staff (a dead branch symbolizing the Messiah) was lifted over the water at the Red Sea (Exo 14.13). In John 6.26 Yeshua says “signs” and he is referring to the two signs he has just given, the bread and walking on the sea. He will compare the bread with Moses in John 6.31-34. So, signs are very important in Scripture, but they can also be dangerous.

People need to be careful with signs because they like exciting stories. They like this kind of thing. When we have a sign, we need to be careful with it, not only in Scripture but personally. What is the purpose of a sign? A sign is given to call attention to what a person is teaching. False prophets can give signs (Rev 13.13) and true prophets can give signs. SO, the sign in and of itself does not prove that a person is from God. The real test is what they say and teach. Is it biblical and according to the Torah? It it is consistent with the Scriptures, then they are from God. If it isn’t, they are not from God no matter what sign is given (Deut 13.1-5, 18.15-22; Isa 8.20). You test someone by the word of God.

What we are going to see as we develop the concepts in Exodus is this, “Why did God use ten plagues when he could have just blinded the Egyptians and let them go out for three days? Why was the Lord so interested in getting Pharaoh’s permission for Israel’s departure? Then, the Lord isn’t interested in it, and makes Pharaoh say “no” by hardening his heart? We are really going to get into the heart of the matter, using what we have gone over as a foundation. Then after that, we are going to dig deeper into this story and see things we have never gone over. But, we must go over line upon line, precept upon precept to see the wisdom and glory of the Lord in this matter of the Exodus. But, let’s review a few things before we move on. These basics need to be reviewed because Exodus is a pivotal book in our understanding.

We have learned that the Lord spoke to Moses In Exo 3 and he is being sent as a “shaliach.” The Lord tells Moses that he is to bring the people to Sinai to worship him, and this will be a “sign” to Moses. We have different levels of signs here. There are signs that Moses does for the sake of Pharaoh, and there are signs for the people. Here, the sign will be for Moses, in that, the people will follow him and come to Sinai. We have learned that Moses is to tell the people that “Ehyeh Asher Ehyeh” has sent him, and that name means “that, who, which, where” or in other words, “I will be that, who, which, where I will be.” I will be whatever you need me to be before the people. I will be everything that you need, who you need, which you need and wherever you need me.

We have also noticed that he goes by YHVH (Yod, Hey, Vav, Hey) here because it is related to “Ehyeh” (aleph, Hey, yod, hey) and YHVH means “to be, exist, to cause to become.” The Lord says that he will be remembered by YHVH. That will be a key concept in Exodus. We also learned that in Exo 3.16-17 that God says to Israel that he is “concerned about you.” That is “pakod pakodti” in Hebrew. It means “visited you” and this alludes to Joseph’s words in Gen 50.24. It alludes to “pakod yifkod” or visit, visit” and this alludes to the two redemption’s (Luke 1.68, 19.44). The Lord is going to bring them out of Egypt to the land of the Canaanite (merchant); Hittite (terror); Amorite (sayer); Perizzite (squatter); Hivite (liver) and Jebusite (trodden down). What is being said is they are going to be going to the land promised to the fathers.

In Part 10 we will pick up here.

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Tanak foundations-Concepts in Exodus-Part 8

From his first encounter with Pharaoh in Exo 5.1-3 to Exo 12.31, Moses has always said “three days” to Pharaoh, like the Lord told him to say. But, he has told the elders of Israel that they were going to Canaan (Exo 3.16-18). We have two stories and they both are accurate. We have to have the scenario where the three days are fulfilled and no more, and we are going to have the scenario where they are going to Canaan. One thing to keep in mind here is the Lord is hardening the heart of Pharaoh during this whole process. Moses has never told Pharaoh “Let my people go so that they can go to Canaan.” The “Ten Commandments” movies are all wrong about this, among other things.

We have Moses always saying “three days” and this becomes a very important point. Pharaoh will come after them within those three days. So, something has shown Pharaoh that they are leaving the land of Egypt, but we know that they crossed at the Gulf of Suez, not the Gulf of Aqaba. They could not reach the Gulf of Aqaba within three days.
Pharaoh is not going to let Israel go without a strong hand against him. God will “stretch out my hand and strike Egypt with all my miracles, which I will do in the midst of it, and after that he will let you go” (Exo 3.19-20). Pharaoh will die within those three days that he allows them to go. He pursues them into the Red Sea, and he drowns alongside his army (Psa 136.15). As a result, both scenarios presented in the Scriptures are correct. They went for three days, but Pharaoh died. So, his ownership over them was broken and they are now free to go on to Canaan.

In prophecy, this will be a picture of Yeshua and the False Messiah in the end. Have we sinned? What is the penalty? It is death. However, Satan is an executioner. Is he guilty? No, because we deserve it (the wages of sin is death). Has Yeshua sinned? No, so he did not deserve to die because he wasn’t guilty. So, the status of Satan changes from legal executioner to murderer from the beginning because of Yeshua. The children of Israel did not have a bond to the Egyptians. They only had a bond to Pharaoh. When Pharaoh dies in the sea, that bond was broken and Israel was free (Pharaoh’s heirs were dead, too).

There are popular videos still out there today about how Israel crossed the Gulf of Aqaba at a place called Nuweiba in the southeastern part of the Sinai Peninsula. The problem is, it is not consistent with what we have been reading from Exo 5.1-5 to Exo 12.41. It does not take into account the legal story of what was happening, and the three days. There are even those who claim to have found a land bridge there, with chariot wheels, horse and human bones found at the bottom around this crossing site. There is no proof whatsoever that these things are true, but people want something “dramatic” like “chariot wheels” being found in the Gulf of Aqaba, or Yeshua being slain at Gordon’s Calvary and his blood dripping down on the Ark of the Covenant that was buried in a cave below him. They want the huge “altar” at Jebel Al-Lawz to be the one where the golden calf stood. They want the sand formations near the Dead Sea to be the ruins of Sodom. They want the Shroud of Turin to be the burial cloth of Yeshua. They want the Virgin Mary appearing at Fatima, and at Lourdes, or even on a taco! People love these stories, but they destroy the real message found in the Scriptures. That is why we need to work and do our homework. We don’t need all the “fluff” because we have the true story, and that story is much deeper, richer and better.

Now, let’s talk about the two “signs” God gave Moses in Exo 4.1-17. Moses has a staff in his hand, or a rod. God chooses people who are not “qualified” because qualified people will do it “on their own” and they will take credit for any success. In these passages in Exo 4.1-17, Moses is trying to get out of what the Lord wants him to do. It is like Moses is saying, “Here I am Lord, send Aaron.” Moses wants to know what he is supposed to tell the people if they do not believe that the Lord sent him. When a person doesn’t have the credentials, or is not “qualified” and the people know it, they will know any success will be from the Lord. They key to the works of God is that he gets the credit, not the individual. Our biggest enemy is ourselves, and our ego. The “I” and self promotion is a killer. We learn that as children and we place ourselves in the center.

So, the Lord is going to give him several signs. He asks Moses in Exo 4.2, “What is that in your hand?” Moses says, “A staff.” The word for “staff” is “matai” and it is used interchangeably with the word “shevet” which means “tribes.” This because the leader of a tribe had a staff. In Exo 4.3-5, the Lord tells Moses to throw his staff on the ground and it becomes a “nachash” or a serpent. Nachash is the term for the serpent in Eden. Of course, Moses fled from it like we all would have. But then the Lord tells him to do something very strange, and dangerous. Generally, a staff would have some sort of head on it and a place for the hand. The head of the staff became the head of the serpent, and the tail of his staff the tail of the snake. He tells him to pick the serpent up by the tail. Now, in serpent handling class 101, anybody knows that you don’t pick up a serpent by the tail, you very carefully grab it by the head, not the tail.

For Moses to do this, he had to believe what God told him. He heard God, he believed God, and he acted. That is the essence of what faith is, action based on confidence in God, even if what the Lord says doesn’t make sense in the natural. There is a false concept out there called “blind faith.” But there is no such thing. The word for faith is “emunah” (it related to “amen”) and it is translated as “faith” but it really means confidence, based on the knowledge of God. Moses “knew” God, which is a more intimate knowledge than just “knowing.” He knew the voice of God and he had seen manifestations of God in the burning bush through an angel of the Lord. All of these experiences together allowed Moses to grab the serpent by the tail. The serpent became a staff again. Where it says that Moses “stretched out” his hand, it is the word “shelach” and is related to our word “shaliach” or sent one. Moses “sent out” his hand. This is a picture of the Messiah. The word for staff (matai or shevet) is a term for the Messiah. The staff became a nachash (cursed), but at the command of God, it became a staff again (speaks of the cross and eventual resurrection). This concept is taken further in something else that is being alluded to here.

Another picture of the Messiah is seen in Nun 21.8-9 with what is called the Bronze Serpent. It is called the “Nechushtan” in 2 Kings 18.4. The people were being bitten by fiery serpents in the wilderness, and to stop the plague of the bite of these serpents, the Lord tells Moses to make a “fiery (Hebrew “saraph”) serpent, or a “burning one.” This is a type of a “sent one” because this is where we get the word “Seraphim” from, a type of angel, or messenger (Isa 6.1). This “saraph” will be put on a pole, or standard. This is the word “nes” in Hebrew and this is also a term for the Messiah (Isa 11.10, 13.2, 18.3). Anyone who looks at the “saraph” on the standard will be saved from the “snake bite” (a type of sin).

So, Moses makes (or has made) a bronze nachash. This had to be done quickly because people were very sick and dead. So Moses tells the people that all they had to do is look at the nachash on a pole, and they would be healed. Now, when the people looked at it, all they saw was a nachash, the creature cursed in Gen 3. If they did, they were healed. Some may have said, “That is the dumbest thing I have ever heard. How can just looking at a nachash on a pole save me? I need a doctor!” If they did not act in faith, they died. But if they did, they were healed. Why? Because when the Lord looked at it, he saw the “saraph” or the “burning one.” He saw his messenger (Malak=angel=messenger), or his “shaliach” (sent one).

John 3.14-15 says that Yeshua was talking to Nicodemus, and Nicodemus was having a hard time with what Yeshua was saying about being born again and “life” just like those in the wilderness may have had a hard time about “life” by just looking at a nachash on a pole. Yeshua tells Nicodemus in John 3.14, “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believes in him should not perish, but have eternal life.” In other words, he is telling Nicodemus, “Look upon me when I am crucified, and you will live.” Nicodemus must look to Yeshua when he is crucified to be healed from the snake bite of sin, just like the people had to look at the nachash on a pole in the wilderness in order to live.

The dynamic here is this, the Lord saw his Son, the “Saraph” and “shaliach” of God. All the people saw was a man cursed, hanging on a tree. How could that save them? By emunah, or confidence, in what God had said, that’s how. They had to “grasp the Nachash by the tail and live” but in reality, they were grasping the saraph, the angel of the Lord, the shaliach sent by God to deliver them from the snake bite of sin.

In Part 9, we will look at the second sign in Exo 4.6-8.

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Tanak Foundations-Concepts in Exodus-Part 7

In Exo 3.16, we have a very interesting phrase used that has prophetic implications and is even alluded to by Yeshua. The verse says, “Go and gather the elders of Israel together, and say to them, ‘The Lord, the God of your fathers, the God of Abraham, Isaac and Jacob has appeared to me, saying, I am indeed concerned about you and what has been done to you in Egypt.'” Where it says “concerned about you” in the NASB, and “I have surely visited you” in the KJV, is “pakod pakodti” in Hebrew. In Gen 50.24-25 it is used again and said two times. This alludes to the First Redemption, the Passover lamb and the Exodus, and Moses as the shaliach. In the Second Redemption, we have Yeshua as the Messiah in the first coming (Luke 1.68, 19.44) and then his coming at the end of the Birth Pains (tribulation). Yeshua is the shaliach “like unto Moses.”.

“Visit, visit” or “pakod” is said twice, and speaks of these two redemption’s, and the two comings of the Messiah. This is a very important eschatological term. When Yeshua says in Luke 19.44 “Because you did not recognize the time of your visitation” he is referring to this phrase “pakod pakodti” in Gen 50 and Exo 3. The word “visitation” in the Hebrew mindset means something specific. It hits you “upside the head” if you were a Hebrew listener in the First Century and you heard Yeshua say this.

In Exo 3.17 we also have a prophetic statement about who the Israelites were going to confront once they entered Canaan. These names also allude to the types of enemy we confront in our lives. They were going to confront the Canaanite (trafficker, merchant), the Hittite (terror), the Amorite (sayer, talker), the Perizzite (squatter), the Hivite (liver, life), the Jebusite (trodden down). These are the characteristics of those whom oppose us, and the Torah, as we come into “the promised land.” It is a land flowing with milk and honey, which is an idiom for a land that is uncultivated or devastated by war.

So, in Exo 3.16-18, we want you to notice that we have two scenarios in these passages. To the elders of Israel he is to tell them “We are going to Canaan” but to Pharaoh he is to tell him “Let us go a three days journey into the wilderness, that we may sacrifice to the Lord our God.” This is a key concept because it will narrow down where Israel crossed the Red Sea. Some say they crossed the Gulf of Aqaba, but that is impossible. They will have to cross the Red Sea by the third day, so keep that in mind.

Every time Moses goes to Pharaoh he tells him, and it was understood by Pharaoh, that it was for three days only (Exo 12.31- “as you have said”). He is doing it because the Lord specifically told Moses to tell Pharaoh that (three days) and he is the shaliach of God and must repeat exactly what “the principal” has told him to say. We know that God cannot lie, so both statements that he told the elders and Pharaoh must be true.

Moses tells the elders they are going to Canaan (Exo 3.16-17), but they will have to cross the sea because that is where the Lord led them. Pharaoh has spies all over the land, and especially to watch the Israelites. He knows they are not on their way back, so he goes out to meet them at the sea. If Pharaoh had not gone after them by the third day, then the Lord would have been a liar, but something happened and this will be developed later. But, Pharaoh broke his agreement and he died in the sea. Israel was now free to go on to Sinai first, then to Canaan.

The crossing of the sea cannot be in the Gulf of Aqaba, as some claim. On the contrary, it is in the nearer Gulf of Suez. They were at the sea in less than three days. They had Passover the 15th of Nisan, left after midnight (Exo 12.29-32; Deut 16.1) and they were at the sea on the 17th of Nisan, and passed through the sea early in the morning (Exo 14.20-24).

We are going to compare the First Redemption with the Second Redemption. We are going to examine Luke 19.18-44. In this passage, Yeshua is coming from Bethany (“house of affliction”) on the east side of the Mount of Olives. In Hebrew, “Beit Ani” (Bethany) alludes to the Messiah being the suffering servant, and Israel, for that matter. Beit Ani plays a role in Yeshua’s life and he stayed there many times (Matt 21.17). This is another example of why we should always examine the names and places given to us in the Scriptures because the Lord is trying to reveal things to us.

Now, you cannot see Jerusalem from there because the Mount of Olives was in the way. Luke 19.11 says that Yeshua approached and “saw the city and wept over it.” In Greek it means that he wept “convulsively.” In the Artscroll Machzor for Sukkot, p. 803-805, there is a prayer called the “Voice Proclaims.” This prayer contains many concepts, and one of the lines of this prayer says “He comes with his myriad bands, to stand upon the Mount of Olives, to stand and cry.” David did this in 2 Sam 15.30 and that is where the Jewish people get the idea that when the Messiah came he would do it, too. This concept had to come out of the Tanak.

The Garden of Gethsemane is usually translated “wine press.” However, a student of the New Testament in Jerusalem who studied under Dr. David Flusser said it should mean “the ascent of the olives” in Aramaic. It was mistranslated. In Jewish expectation, when the Messiah came, he would weep on the ascent of the Mount of Olives according to this prayer. But it was done by David first, right where Yeshua would do it a thousand years later. Does that mean he is the Messiah? No, but the actions of David is a type of the actions of the Messiah when he comes. We will have exactly the same thing between Moses and Yeshua.

In Exo 3.22 we have a concept that we touched on earlier and it has to do with the phrase “plunder the Egyptians.” The word in Hebrew for “plunder” is “natzaltem” and the root is “natzal.” It means to “save” or “deliver.” It is also used in Exo 12.36. In the Hertz Pentateuch and Haftorahs, p.217, there is a good commentary on this verse. This commentary says, “This rendering should be replaced by ‘you shall save the Egyptians’ (B. Jacob). Spoil the Egyptians (or strip Egypt) is an incorrect, nay impossible, rendering of the Heb. text. The root “natzal” is here translated spoil or strip, occurs 212 times in Scripture; and in 210 instances its meaning is admitted by all to be to snatch (from danger), to rescue (from a wild beast), to recover (property), also to plunder (booty). Its direct object is never the person or thing from whom the saving or the rescuing or the snatching has taken place, but always the person being rescued. The usual translation, both here and in 12.36, ‘you shall spoil the Egyptians’, is, therefore, unwarranted, for two reasons. It takes the persons from whom things are snatched as the direct object; and furthermore, it necessitates an entire reversal of the meaning of natzal from save to despoil! There is no justification for departing, in the verse, or in 12.36, from the rendering which is absolutely unchallenged in the 210 other places where it occurs. The words ‘v’natzaltem et Mitzraim’ can only be translated ‘and ye shall save the Egyptians’, i.e. clear the name, and vindicate the humanity, of the Egyptians. Bitter memories and associations would have clung to the word ‘Egyptians’ in the mind of the Israelites, as the hereditary enslavers and oppressors of Israel. A friendly parting, and generous gifts, however, would banish that feeling. The Israelites would come to see that the oppressors were Pharaoh and his courtiers, not the Egyptian people. They would be enabled thereby to carry out the command to be given to them forty years later, ‘You shall not abhor the Egyptian’ (Deut 23.8). It is for such reasons that the Israelite’s are bidden to ask their neighbors for these gifts, in order to ensure such a parting in friendship and goodwill, with its consequent clearing of the name, and vindication of the honor, of the Egyptian people (B.Jacob).”

Now, remember, except for the land belonging to the priests, Pharaoh owned everything, even Israel. It did not belong to the people. During the time of Joseph the people sold their land, their houses, their livestock, their possessions and finally themselves to Pharaoh in exchange for grain. With the death of Pharaoh, this ownership was broken (Gen 47.15-26). Exo 3.21-22 will actually tell you what “natzal” means. The Lord granted to Israel “favor” in the sight of the Egyptians. The word “natzal” is used to describe the “gathering” or the “catching away” of the believers and the resurrection in what is otherwise known as the “rapture.”. In the book Rosh Ha Shannah and the Messianic Kingdom to Come” there is a whole chapter devoted to it (p. 117-128).

In Part 8 we will pick up here.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament

Tanak Foundations-Concepts in Exodus-Part 6

In Part 5, we looked at 40 direct references to Yeshua being the Shaliach of God. That does not include indirect references or derivatives of the word “sent.” The objective is to hear it the way his audience heard it, with their understandings, not the way we hear it today.

In Deut 18.15-17, we learn that the shaliach of the First Redemption was Moses. We know that the shaliach of the Second Redemption is Yeshua, based on the verses we just went over. In Exo 20.18-21, we have the word “thunderings” (kolot) and it means “voices.” The people said they wanted Moses to speak to them because these manifestations frightened them and they were afraid they were going to die (Deut 18.16). In other words, they did not want to be in the presence of God, it was too awesome. So, they told Moses to go and hear what the Lord had to say, and then come and tell us. They wanted a “mediator.”

When we go back to Deut 18.15-17, Moses is saying “you asked for this” and it is a good thing. Then we come to Deut 18.18-19. The Lord says “I will (future tense) raise up a prophet like you (Moses) and I will put my words in his mouth, and he shall speak to them all that I command him. And it shall come about that whoever will not listen to my words which he shall speak in my name, I myself will require it of him.” That is the essence of what we read about with Yeshua in the Gospels. He was speaking the words the Father was giving him to speak.

There is a pattern to God’s warnings. The Lord will use recognized, certified by God prophets to convey his word (1 Sam 3.20; Exo 4.8-9). His words of warning are clear and plain, and signs are announced and explained in advance, not retroactively, or after the event happens (1 Kings 18.24-39; 1 Sam 12.17; Num 16.29-33). So-called prophets today will predict many things that do not happen, then after something happens (like 9/11 or another catastrophe) they say, “I saw this in a dream” and “God spoke to me about this long ago.” Everyone hails them as a prophet and they are on TV talking about what they saw after an event happened, and everyone thinks they are a prophet. That is not how the Lord does things, that is how man does it. See our teaching on “Are There True Prophets Today” on this site for more information on prophets today.

The following will be what is called “The Law of Agency” from the Encyclopedia of the Jewish Religion” by Werblowsky and Wigoder, and it says, “Agent (Heb shaliach): The main point of the Jewish law of agency is expressed in the dictum ‘A person’s agent is regarded as the person himself’ (Ned.72b; Kidd. 41b). There fore any act committed by a duly appointed agent is regarded as having been committed by the principal, who therefore bears full responsibility for it with consequent complete absence of liability on the part of the agent. A number of results stem from this basic premise. The agent must be of the same legal status and standing as his principal. The appointment of a minor, imbecile, or deaf mute as an agent is invalid, as is any appointment by them (Bava Kamma 6.4). Similarly, the death of the principal automatically voids the agency. Betrothal or divorce by proxy is effected by appointing the proxy as an agent. The agent is regarded as acting in his principal’s interest and not to his detriment, and in any dispute as to whether the agent exceeded the terms of his agency this consideration is taken into account. The only exception to the plenipotentiary powers of the agent within the terms of his is the rule that ‘One cannot be an agent for a transgression’ (Kidd 42.b); the law of agency applies only to legal acts, and a person committing a crime as the agent of a principal is held responsible for his act.”

The term “Mashiach” means “anointed one” or “empowered one.” It is where we get the word “Messiah” from. Without a doubt, Yeshua is the Messiah. However, we have numerous individuals who are a “Mashiach” in the Scriptures. The Kohen Ha Gadol, or High Priest, is a “mashiach” of God. A prophet is a “mashiach.” But, there is a difference between being “a” mashiach and being “the” mashiach. Likewise, there is a difference between being “a” shaliach and being “the” shaliach.

Now, how important is the term “shaliach?” We have words today that take down the meaning. For example, we don’t like the word “disciple” because it is a watered down word in English from the Hebrew “talmid.” We have denominations called “Disciples of Christ.” However, the Hebrew word “talmid” means a student. They were constantly learning and “moving forward” in what the Lord was showing them. They devoted, in many cases, their whole lives to this. They were very serious about it.

It is the same thing with the word shaliach, which is translated in English as “apostle.” Some say Yeshua was an “ambassador” of God in English. But the shaliach of God spoke the very words, the exact words, God gave him to speak, and these words would be required of him. Yeshua said over and over again, “I am the shaliach (sent one) from God.” The Angel of the Lord is manifesting himself before the people in many verses, and he is speaking, putting forth the exact words of the Lord, as if the Lord was right there saying them. That is why when you have the Angel of the Lord, several verses later it will say “And the Lord said.” It is a key term and one of the most important terms and concepts we have in the Scriptures, and it must be understood. The Lord sent out his “talmidim” as “shaliachim” and teaching his very words and the concepts associated with them. Yeshua taught the Torah, so did the shaliachim. They were to speak the words God gave them to speak. Many today have perverted what the shaliachim taught into what their denomination says or what replacement theology Christianity teaches. They have distorted what was actually being said.

Joseph, as we have seen, is presented as a shaliach in Gen 45.4-8. He is not “the” shaliach, but he is a type of “the shaliach.” He says it three times. Gideon was a shaliach in Judges 6.14. KIng Saul is a picture of the first Adam and a shaliach (1 Sam 15.18). Isaiah was a shaliach (Isa 6.8). Jeremiah was a shaliach in Jer 1.7 and we could go on and on.

In Exo 3.12, the Lord sends Moses and he is to bring the children of Israel out of Egypt, and he was to bring the people “to this mountain.” The mountain is called “adamat kodesh” or holy ground, and it is only the second time in the Torah that “kodesh” is used. The first time it is used is when he called the Sabbath “sanctified.” When Moses goes up the mountain, the first thing he is told is to take off his sandals. God brought Israel out of Egypt for two reasons. He is going to give them the Torah and they will receive instructions for the Mishkan.

Now, the Shki’nah (Shekinah) is the presence of God. You will see that concept in the word “Mishkan” (shkan=shkinah). The know the mountain has a kedusha from Exo 3.5. When they leave Mount Sinai, the kedusha on the mountain (Exo 3.5) will go with them in the Mishkan. So, they will have “adamat kodesh” that will travel with them. So, we need to take a look at this concept.

In Exo 25.8-9 it says, “And let them construct a sanctuary (Hebrew “mikdash”=see the word “kodesh” in that word?) for me, that I may dwell within them (Hebrew “asooli midash shkanti b’tawcham”), according to all that I am going to show you, the pattern (Hebrew “tavnit” meaning “blueprint”) of the tabernacle (Mishkan) and the Pattern (tavnit/blueprint) of all its furniture, just so you shall construct them.” You will notice later, when he describes what to make, he starts with the Ark on the inside, moving outwards. This teaches us that the Lord will place the Torah within us, and on our heart, our “Ark” (Jer 31.31-34), from the inside. It also shows “his view” as he looks outward from the Holy of Holies as we approach him. It is his perspective.

Since the fall of man, we have lost the significance of what the concept of Kedusha means.. We cannot comprehend the depth of God. So, it was necessary for God to give them something that he could teach this concept from. The Lord does this through the Temple ceremonies and procedures. He shows what it was like in the Garden of Eden.
They will have the Mishkan till they cross into the land. Then, they will have a permanent Mishkan placed until they have the First Temple. The Temple is called the “Beit Ha Mikdash” meaning the “House of Kedusha.” So, the Lord tells them to go “to this mountain.” We have already said before that there are three “mountains of God.” They are Mount Sinai, Mount Moriah and Mount Tzion.

When you read about the calling of Jeremiah in Jer 1.4-10, you will see that what Jeremiah says to the Lord is very similar to what Moses said when he was sent at the burning bush. Jeremiah says “I don’t know how to speak” (1.6). The Lord tells him that he will break down nations like Moses did and that the Lord will “put my words in your mouth.” This takes us right back to the Law of Agency, similar to Isa 6.5-7. Isaiah couldn’t speak either because he was a man with unclean lips, but the Lord changed that. This is similar to Moses also.

The shaliach is one of the most used terms by Yeshua about himself that we have, and yet it is unseen, unappreciated and misunderstood. In Part 7 we will pick up here.

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Tanak Foundations-Concepts in Exodus-Part 5

In Exo 3.2-6 we have something in this passage that mentions “the angel of the Lord.” Then later in the passage it says “the Lord saw”, “God called” and “he said.” This is all being said by the same individual. To understand passages like this, we need to understand the concept of the “Shaliach” or “agent” who speaks the words of God and is regarded as the Lord speaking himself.

In the book “The Encyclopedia of the Jewish Religion” by Werblowsky and Wigoder, there is an article called “Agent (Hebrew Shaliach).” You can also get this article on the internet. The article says, “The main point of the Jewish Law of Agency is expressed in the dictum ‘A person’d agent is regarded as the person himself (Negarim 72b; Kiddushin 41b). Therefore, any act committed by a duly appointed agent is regarded as having been committed by the principal, who therefore bears full responsibility for it with consequent complete absence of liability on the part of the agent.”

Two other examples of the “angel of the Lord” and God speaking can be found in Gen 18.1-33 where the three angels appear before Abraham. The other is Gen 22.11-18 where an angel (shaliach) is speaking for the Lord. In our passage in Exo 3.2-6, the “angel of the Lord” is an example of the Law of the Agent. Does the Lord have a body? No, he is spirit. When he sends a “messenger” (Hebrew “malak” or angel) to the people, they are “the angel of the Lord.” The angel is the “agent” and the Lord is the “principal.” In other words, the angel is the shaliach and is regarded as the Lord himself. That is why it says of this angel, “the Lord said” and so on.

It goes on to say “I am the God of your fathers” in verse 6. But, it is the angel of the Lord in the burning bush who is speaking (verse 2). Moses answers, “Here I am” which is a very common expression in the Scriptures. In Gen 22.1 God calls to Abraham and Abraham says, “Here I am.” In Hebrew, the expression is “Hineini.” Frequently when the Lord calls to us and gives us a task, we say “What do you want.” But there is a vast difference between “what do you want” and “here I am.” Hineini means “I am here to do whatever you ask of me.”

There is a caution to this because very often people believe that they have heard from God and they go out and act before they have confirmed that they have really heard from the Lord. If God is speaking to you, he wants you to know he is speaking to you and he will confirm that he is speaking, so don’t act rashly.

The Lord, through the angel of the Lord, says in Exo 3.5, “Remove your sandals from your feet, for the place you are standing is holy ground.” This is only the second time in the Torah the word “holy” (kodesh) is used. The first time was in Gen 2.3 when he sanctifies the Sabbath. Many times they translated the word “chasid” (pious) as “holy” in English. However, there is a difference between the two words and they do not have the same meaning. The words in Hebrew in Exo 3.5 is “adamat kodesh” or “holy ground.” So, at this point, we have Mount Sinai as “holy ground.” That is a point we must remember because it will be important later.

In Exo 3.7-8, we have the Lord saying he will deliver the people from Egypt, and he will bring them into the land of the Canaanite, the Hittite, the Amorite, the Perrizite, the Girgashite, the Hivite and the Jebusite. It will be a “land flowing with milk and honey.” This expression means a land that is uncultivated or devastated by war, or both (Isa 7.12-25). When you look at the names of these people, we will see they are the characteristics of all the people we will encounter when we “come into the land” of faith and Torah in our spiritual walk. SO, let’s look at these names.

The Canaanite (Merchant, trafficker) alludes to those who are in the faith for money, to sell their books, tapes and CD’s for money. They will join a congregation if they think they can use it as a platform to sell insurance or get you to invest with them. The Hittite (terror) are those who try to get you to fear spiritually. The Amorite (sayer/talker) are those who are all talk and no action. They volunteer but don’t do anything. The Perizzite (rustic squatter) are those who think they are born again but really aren’t. They are just there in a group, squatting, and involved somewhat, but don’t understand anything. The Girgashite (stranger drawing near) anre like the Perizzite, they are just around, filling seats, but they don’t understand anything and don’t really try. The Hivite (liver) and those who tell others about “life” but aren’t born again themselves. The Jebusite (trodden down) are those who trod down upon the good things of the Lord, and were against peace in Jerusalem.

God tells Moses that he is going to send Moses as a “shaliach” (sent one, and this where the concept of “apostle” comes from) to Pharaoh (Exo 3.9-10). He will bring the people of the Lord out of Egypt. Joseph was the “suffering servant” but Moses will be the “conquering king role in the First Redemption. Yeshua, will fulfill both roles in the Second Redemption.

We have gone over the Jewish Law of Agency previously, but there are a few other concepts associated with this word. The Hebrew word “Shaliach” is related to the word “Shiloach” in Isa 8.6 and John 9.7. The word also means “Sent.” In Exo 3.12-15, he tells Moses that he is going to send him by using the words “sent you” and Moses responds with “sent me” three times. Six times in this chapter the Lord says he is sending Moses to the people.

Now, let’s touch on a few more things in Exo 3.14 with the term “I am that I am” in English. We have gone over this verse before, but this needs to be brought out. In Hebrew it is “Ehyeh Asher Ehyeh.” Ehyeh is the first person singular imperfect of “will be”, which is a first person derivative of YHVH. It is like the Lord saying, “My name is Ehyeh (I am). Thus you shall say to the sons of Israel, ‘I am (ehyeh) has sent me to you.'” Now, the Hebrew word “hayah” means “existed” and is related to “ehyeh” as you can see. Asher can be “that”, “who”, “which” or “where” in Hebrew. So, this can mean “I will (ehyeh) be that I will be.” In other words, “I will be who I will be, I will be which I will be, I will be where I will be.” All of these are accurate (“The Greatest Truth Never Told”, goccuk321.blogspot, Internet; the article “I am that I am” in Wikipedia). In other words, he tells Moses that in the Egyptian Redemption he will be whatever, whichever, and wherever Moses needs him. He will be there.

Now, how does Yeshua often refer to himself? The most common expression is “I am the shaliach (sent one) from God”, so let’s look at some examples: John 3.17, 3.34, 4.34, 5.23, 5.24, 5.30, 5.36, 5.37, 5.38. John 6 is during Passover and he will be comparing himself to the shaliach of the First Redemption and Moses: John 6.29, 6.38, 6.39, 6.40, 6.44, 6.57). We have 15 references so far in John alone that Yeshua is the shaliach (agent) of God.

In the Hertz Pentateuch and Haftorahs on p. 214, we have a commentary on the expression “ehyeh asher ehyeh” in Exo 3.14. This relates to this concept of the “shaliach” or “sent one” in regards to Moses in the First Redemption. The commentary says, “I am that I am. Hebrew Ehyeh Asher Ehyeh-the self-existent and eternal God; a declaration of the unity and spirituality of the Divine Nature, the exact opposite of all forms of idolatry, human, animal, and celestial, that prevailed everywhere else. I am that I am is, however, not merely a philosophical phrase; the emphasis is on the active manifestation of the Divine existence’ the explanation of the Midrash. To the Israelites in bondage, the meaning would be, ‘Although he has not yet displayed his power towards you, he will do so; he is eternal and will certainly redeem you.’ Most moderns follow Rashi in rendering ‘I will be what I will be’; no words can sum up all that he will be to his people, but his everlasting faithfulness and unchanging mercy will more and more manifest themselves in the guidance of Israel. The answer which Moses receives in these words is thus equivalent to, ‘I shall save in the way that I shall save.’ It is to assure the Israelites of the fact of deliverance, but does not disclose the manner. It must suffice the Israelites to learn that ‘Ehyeh, I will be (with you), has sent me unto you.'”

The concept of the shaliach in the Book of John continues with the following: John 7.16, 18, 28, 32, 33; John 8: 8.16, 18, 26, 29, 42; John 9.4 and John 10.36; John 11.3, 42; John 12.44, 45, 49; John 13.20, 24; John 14.24; John 15.21; John 16.5; John 17.3, 18 and John 20.21. Now we have 40 direct references to Yeshua being the shaliach of God. That does not include the indirect references of derivatives of “sent.” The trick is to hear it the way the audience in the first century heard when he said, not the way we hear it today.

In Part 6, we will pick up here.

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Feasts of the Lord, The Tanach, Understanding the New Testament