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.