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.