In Lev 1.1, the Lord would call to Moses from the tent of meeting (Ohel Moed). What is interesting is in the word for “called” (“vayikra”), the last letter is a small aleph in Hebrew. The next word is “to” (“el”) and it has an enlarged aleph. God will raise up a prophet like Moses (Deut 18.18). John 1.2 says that he was in the beginning with God (the letter aleph is the beginning of the Hebrew alphabet and it is a letter that stands for God).
Exo 24.15-18 says that the kivod (glory/radiance) rested on Mount Sinai and the cloud covered the mountain for six days. On the seventh day God called to Moses from the midst of the cloud. Moses entered the cloud and was on the mountain. This alludes to the fact that the glory of the Lord is a consuming fire. After 6000 years the Lord will call believers “up” to heaven on the seventh day.
Lev 9.23-24 says that Moses and Aaron go into the tent of meeting, and when they came out they blessed the people and the kivod appeared to everyone. Then a fire came out from before the Lord and it consumed the burnt offering and the portions of the fat on the altar. The people saw it and they shouted, and fell on their faces. Now, there is a parallel between Exo 24 and Lev 9.
Zech 8.1-3 says “The Lord of Hosts” and it means the “Lord of the armies.” Anytime you see that expression it is always understood to be related to the coming of the Messiah and the fulfillment of the redemption. We have Mount Sinai being called the “mountain of the Lord” and it is also “adamat kodesh” (holy ground). Moses is to bring the people to that mountain to worship the Lord. Then he commands them to build a Mishkan or “mikdash” (House of Kedusha). When they left Sinai they could take the kedusha with them. This gives the people a place to meet with the Lord without having to go back to Mount Sinai. It will also allow the Lord to teach them about kedusha, the concept that they lost.
All of the Torah commands should be seen through this filter. The more you understand about the Mishkan, the Temple, the ceremonies and vessels, the more you will know about the Torah and the Scriptures. The Mishkan will move from Sinai to the wilderness, then it crosses the Jordan into the Promised Land, to Gilgal. From there it will move to Shiloh, then to Nob. Then it goes to Gibeon and then finally to Jerusalem. Once it arrives in Jerusalem, it will never move again. However, prophecy seems to indicate that the Mishkan will be found and accompany the believers as they flee from the False Messiah into the wilderness. The kedusha is relevant to the location of the Mishkan in the midst of the people.
Ezek 37.2-28 tells us that the ultimate sign of the redemption is the return of the exiles back to the land (Gen 48.19; Rom 11.26). The nation will be one nation. Where it says in Ezek 37.24 “My servant David” it is a term for the Messiah. He will be king and shepherd over the people (v 24) and he will be their “prince” or “nasi” (v 25). So, king, shepherd and prince are synonymous terms for the Messiah (1 Chr 11.2; Ezek 44.3; Acts 3.15, 5.30-31) Ezek 37 26-27 says the Lord will set his sanctuary in their midst (mikdash) and “my dwelling place also” (Mishkan). The nations will know that the Lord sanctifies Israel (kedusha) when “my sanctuary (house of kedusha) is in their midst forever” (v 28).
At Mount Sinai they became a nation (Exo 19.6), a priesthood and a holy nation. It was their commission to lead the world to an understanding of the Lord’s mission of redemption as the “bechor” or First Born among the nations (Exo 4.22). This is the first time they become his “assembly” or “kahal” (Deut 18.16). They came to the mountain because the Lord was at the mountain. They have come back for the first time as his “bechor” and a body of people in the presence (Shki’nah) of his kedusha. He gives them a kedusha now so they can come and meet with him.
When we come back with Messiah at the end of the Birth Pains, the Kingdom of God will be established on the earth (as it is in heaven), and the Torah will go forth over the entire earth. We not only come back to earth, but we are coming back where it all began. The return of the Shki’nah is the return of the kedusha among the people that Adam lost. This concept is described in the apocalyptic language in Rev 21.1-27.
In Exo 17.1-7 and Num 20.1, 8-13, we have two “waters of strife.” In Exo 17 .1 is a place called “Rephidim” and it means “lax”, and it the camp right before getting to Mount Sinai. In Num 20.8 the people are thirsty again and Moses is told to “speak to the rock” but in anger he strikes the rock. They are not at Sinai, but Kadesh Barnea (Wadi Rum). Moses got mad at the people and he struck the rock for his own purposes. In 1 Cor 10.4 it tells us the the “rock” was a picture of the Messiah. In striking the rock you have a picture of the Messiah being slain the first and only time. But once he has been struck (slain), there is no need for him to be struck again, you speak to him for salvation.
We believe that Wadi Rum (“valley of the moon”) is Kadesh Barnea (“holy wandering”). The largest underground lake in the Middle East is there and it goes from Wadi Rum down into Saudi Arabia. At some places, the porous surface rock is only an inch thick. If you know where to strike the rock, the water would come from it. Kadesh Barnea is not just a location, but it is 280 square miles. Israel will be at Kadesh Barnea for 38 years (Deut 2.14), and this area would allow them to move if needed to find wood, grazing, and for sanitary reasons. Num 34.1-4 gives the borders south of Kadesh Barnea. Deut 1.2-11 tells us that it is an eleven day journey from Mount Horeb (Sinai) to Kadesh Barnea.
So, they leave Kadesh Barnea and journey north to Petra, where Aaron dies. Then they come to the Zered Valley, the valley going east at the bottom of the Dead Sea. They are moving north. Wadi Rum is Kadesh Barnea in Deut 9.22-23, 32.51 and Judges 11.12-17. Many movies have been filmed there, like “Lawrence of Arabia”, “The Red Planet”, “Passion in the Desert”, “The Face”, “Transformers”, “Revenge of the Fallen”, “The Frankincense Trail”, “Prometheus”, “May in the Summer” and “Hildago.” You can look at pictures on the internet of Wadi Rum and see what it is like, and the area is huge. Now, why is all this important?
Every word of Scripture is important and inspired of God. The Scriptures have a constant attack upon it by unbelievers. The festivals of Christianity are an attack on the Word of God. It gives a form of godliness. People will say, “It doesn’t matter when Yeshua was born” but it does matter. When he was born can be found in the Scriptures, and Christmas has a pagan root. Passover is from God, Easter has pagan roots. It is important because Mount Sinai is not where many say it is. It was placed there by the mother of Constantine, Helena.
The route of the Exodus is important and it will tell us where they crossed the sea. It relates to the three days agreed upon by Pharaoh and Moses in the Scripture. The biblical Kadesh Barnea is important. Wadi Rum comes from the name “Iram” and he was a chief of Edom (Gen 36.43). The name Iram in Hebrew means “city” (Ir) and “am” (people), or “city of my people.” We can tell where things will happen in the Birth Pains and the coming of the Messiah if we know where things happened in the past. We have more than established where Joseph was entombed and where Sukkot was, and this is where the Exodus began. We have established where they crossed the sea (Gulf of Suez). We have shown where they came up from the sea and took a road to the northeast to the Derek Seir, and traveled along the Derek Seir to the northern tip of the Gulf of Aqaba, where they encountered the Amalekites. We have established that after the battle, they went south to Midian, where Mount Sinai is, and we think Jabal al Lawz is the best candidate for it. We have also established where Madian-Polis is, the home of Yitro, 12 miles west of Jabal al Lawz. We have also shown where Kadesh Barnea is (Wadi Rum), where Israel spent 38 years. All of this is important.
In Part 27, we will pick up here.