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.