[Ex. 38:1] And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.
The altar was made of acacia wood overlaid on the outside with brass. Horns on the corners were the animal to be sacrificed were sometimes bound. “Bind the sacrifice with cords, even unto the horns of the altar” (Ps. 118:27). The compass was a rim or border encircling the upper part of the altar that help to compact its sides together. In the original it was ledge not compass. The grate of network was a shelf or ledge from the middle of the altar on the outside, served as a platform for the priests standing on when offering up sacrifices. Ash falling accidentally off the altar would escape through the meshes of the grate, while fuel and pieces of the sacrifice would be caught.
The grate had four rings, one at each corner, and it was through these the staves passed by whichbthe altar was carried. Before leaving one place of encampment, the ashes and the fir were removed - the former cast away, and the latter placed, and then a cover of badger’s skin spread over them. When all was ready to move, the massive brazen framework was raised, and borne away by its bearers. The utensils of the altar were all made of brass. The pan for removing the ashes to a clean place (Lev. 4:12) the shovel for scraping the ashes together and placing them in the pan; the basins for holding the blood of the slain animals; flesh hooks for keeping the sacrifices in proper position on the fire, lifting up portions that might fall off; and retaining them on the altar; fire-pans for holding the fire when the surface of the altar was being cleared, and also for transporting it when the Israelites were on the march. (Ex. 27:3). The fire was kindled supernaturally (Lev. 9:24) and the divine command was, “the fire shall ever be burning. It shall never go out” (Lev 6:13). The alter was to make reconciliation upon (Lev. 9:24) between G-d and His sinful people. This was effected by the priests, who sprinkled upon it the blood of the atoning victims, and who also put their carcasses, or certain pieces of them, on the fire to be consumed. The blood shed and poured out before and sprinkled upon the altar, was atonement for the sins of the people. The death of the victim signified that the offered deserved to die for his transgressions, and that its life was substitute for his, procuring remission of sins and abetting deserved wrath. The altar was a type of the cross on which the Messiah was the great sacrifice, reconcile all things unto Himself (Col. 1:20-21). The blood shed at and sprinkled upon the altar, the type of that blood which cleanest from sin and the lamb that was slain on it. The blood of the sin-offerings was sprinkled on the altar horns, which symbols of power, protection and salvation. The brass in the brazen altar signified judgment, as it always does in the Bible. The use of the altar as commanded by G-d was to teach Israel G-d’s abiding wrath against sin. The clean animal, in type, represented the Redeemer who would come be sacrificed for the sins of the people. Josephus mentions four horns - like projection at each corner of the altar. On the model altar, four fires are shown, two of which were normally burning, and one as an auxiliary. On the Day of Atonement an extra fire was employed. There was a scarlet line, which ran around the middle of the altar. This line distinguished the level above and below which the flood of certain sacrifices had to be sprinkled, if they were to be acceptable. The upper level was for sacrifices where the blood had to be dash on the altar, while the lover level was for blood that had to be thrown against the side of the altar. There was a special rite on the altar known as the Water Liberian which took place during the Feast of Tabernacles (Succoth). During the rite, the waster was drawn by a priest who had gone down with a lively procession to the Pool of Solomon where he filled a golden flagon with water and returned to unite with the priests who were ordering the morning sacrifice. He entered the Temple with the water at the Water Gate to accompaniment of three trumpet blasts. Ascending the ramp of the alter; he was joined by another priest carrying the wine for the drink offering. Two silver funnels stood ready on the altar, one for water and one for wine. Into these the water and the wine were poured simultaneously, while the people look on. On the last day of the feast, Y’Shua got the attention of the onlookers by identifying Himself with this symbolic act in John 7:37-38) when H e said, “if any man thirst, let him come to Me and drink. He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water.”
Showing posts with label Exodus. Show all posts
Showing posts with label Exodus. Show all posts
Cherubim Curtains
[Ex. 36:8] And every wise hearted man among them that wrought the work of the tabernacle made ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work made he them.
The Cherubim curtains were visible on the roof and walls of the interior, being with their goats hair tent covering suspended within the house from the top of the boards.
Made of undyed and dyed linen yarn - the warp was of the very finest pure white linen and the left over of the same material dyed blue, purple, and scarlet, with figures of Cherubim interwoven by skillful weavers.
Each slender thread was composed of 360 distinct threads (the number of days in a year).
The two great curtains of five each were used, one for the Holy Place and the other for the Holy of Holies.
Ten cubits of curtains spanning the roof, show that the Tabernacle was thirty cubits (45’) long and 10 cubits (15’) broad.
Its length was forty cubits, and its width was twenty cubits.
The veil was woven of eight hundred and twenty thousand threads, and two such curtains were made each year. It is said that it took 300 priests to immerse it in water to clean it. The veil hung on the outside of the Sanctuary door and was visible even when the doors were closed.
To prevent unauthorized people from seeing the Holy of Holies, the eastern veil or curtain, on the side of the Sanctuary, was slightly open on the southern end, while the western veil on the side of the Holy of Holies he did so by passing through the space between the two curtains.
The Mishnah tells us, “the veil was one hand breath thick and was woven on a loom having 72 rods and over each rod were 24 threads.
It was made by 82 young girls and they used to make 2 every year.
The curtains with a heavenly design spoke of Y’Shua as the eternal G-d, one with the Father, eternal in the heavens, who came into the world to tabernacle with men.
The white hair of a sacrificial animal signified His sinless life, the red ram’s skin spoke of the blood atonement, and the outside covering of badger (seal) skins in natural color signified His outward body, the body of flesh, born of a women to reveal G-d’s love and redemption to all the world.
The Cherubim curtains were visible on the roof and walls of the interior, being with their goats hair tent covering suspended within the house from the top of the boards.
Made of undyed and dyed linen yarn - the warp was of the very finest pure white linen and the left over of the same material dyed blue, purple, and scarlet, with figures of Cherubim interwoven by skillful weavers.
Each slender thread was composed of 360 distinct threads (the number of days in a year).
The two great curtains of five each were used, one for the Holy Place and the other for the Holy of Holies.
Ten cubits of curtains spanning the roof, show that the Tabernacle was thirty cubits (45’) long and 10 cubits (15’) broad.
Its length was forty cubits, and its width was twenty cubits.
The veil was woven of eight hundred and twenty thousand threads, and two such curtains were made each year. It is said that it took 300 priests to immerse it in water to clean it. The veil hung on the outside of the Sanctuary door and was visible even when the doors were closed.
To prevent unauthorized people from seeing the Holy of Holies, the eastern veil or curtain, on the side of the Sanctuary, was slightly open on the southern end, while the western veil on the side of the Holy of Holies he did so by passing through the space between the two curtains.
The Mishnah tells us, “the veil was one hand breath thick and was woven on a loom having 72 rods and over each rod were 24 threads.
It was made by 82 young girls and they used to make 2 every year.
The curtains with a heavenly design spoke of Y’Shua as the eternal G-d, one with the Father, eternal in the heavens, who came into the world to tabernacle with men.
The white hair of a sacrificial animal signified His sinless life, the red ram’s skin spoke of the blood atonement, and the outside covering of badger (seal) skins in natural color signified His outward body, the body of flesh, born of a women to reveal G-d’s love and redemption to all the world.
Yahweh Repents
[Ex. 32:14] And the LORD repented of the evil which he thought to do unto his people.The bases of Yahweh’s repenting:
1. Intercession, as here and in Amos 7:1-6.
2. Repentance of the people (Jer. 18:3; John 3:9).
3. Yahweh’s compassionate nature (Jug. 2:18: Deut. 32:36; 2 Sam. 24:16).
Sequence of Events:
1. Moses returns from the mountain and gets the people’s attention.
2. Moses smashes the tablets of stone.
3. Moses tears down the golden calf and throws it into the fire, to melt.
4. Moses rebukes Aaron.
5. Moses calls the Israelites to declare allegiance, Levites to slay the others.
6. Moses girds the golden calf to powder, makes the Israelites to grind it.
7. Moses intercedes for the people.
8. G-d brings a plague on them.
1. Intercession, as here and in Amos 7:1-6.
2. Repentance of the people (Jer. 18:3; John 3:9).
3. Yahweh’s compassionate nature (Jug. 2:18: Deut. 32:36; 2 Sam. 24:16).
Sequence of Events:
1. Moses returns from the mountain and gets the people’s attention.
2. Moses smashes the tablets of stone.
3. Moses tears down the golden calf and throws it into the fire, to melt.
4. Moses rebukes Aaron.
5. Moses calls the Israelites to declare allegiance, Levites to slay the others.
6. Moses girds the golden calf to powder, makes the Israelites to grind it.
7. Moses intercedes for the people.
8. G-d brings a plague on them.
Pomegranates
[Ex. 28:33] And beneath upon the hem of it thou shalt make pomegranates of blue, and of purple, and of scarlet, round about the hem thereof; and bells of gold between them round about:
Pomegranates is a symbol of fruitfulness, it has 613 seeds in it, standing for the 613 Oral Laws. The pomegranate is of exceptional interest by reason of its structure, its history, and its utility. It forms a tree of small stature, or a bush…The fruit consists of a hard leathery rind, enclosing a quantity of pulp derived from the coats of 613 seeds. This pulp, filled as it is with refreshing acid juice, constitutes the chief value of the tree.
The tree, or rather shrub, is but low…the blossoms of bright red or scarlet…the fruit, the glory of the land of Canaan, as big as a large apple…The inside is full of small kernels, replenished with a generous liquor; in short, there is scarcely any part of the pomegranate that does not wonderfully delight and recreate the senses. It is messy to eat – sometimes our live get pretty messy too.
Bells – a symbol of testimony, you’re calling and the intercession of the Messiah. The bells were suspended from the high priest’s blue robe, which symbolized the righteousness of the Messiah. In other words, His ability to intercede for us depends upon His righteousness. His divine work is both shown and sounded out by pure, imperishable gold. 72 bells to be heard when the High Priest went into the Holy Place.
The bells were of gold, and the pomegranates were – blue and purple and scarlet. The pomegranates were made of fragile cloth in colors reminiscent of human weakness. The Scriptures mentions the pomegranate mostly in three places: on Aaron’s robe, on the tops of Solomon’s pillars, and in the Sons of Solomon. So the references to pomegranates are related to the Believers and their growth.
At one Bible study I cut into a firm and perfect looking pomegranate, only to discover all the insides were black and rotten, the group seemed to comprehend the meaning without a word from me.
A bell then a pomegranate, you’re calling then fruit, for two callings together would make too much noise and clash.
Bells and the pomegranates are something more than decorations for next to each symbol of Messiah’s intercession is a symbol of those He died to save. Next to each reminder of the call of
G-d is a reminder of those responding to the call. While our High Priest makes intercession for us in heavenly places, He carries with Him tokens of His lover and His love.
A bell and a pomegranate – your calling and your fruit tokens of your love for Him.
The garments of the High Priest:
He wore a basic garment called ‘linen britches.’ Over that he wore a white robe made out of fine twined Egyptian linen, very much like the silk we have today. Over this he wore a sleeveless blue robe of the ephod. It was not as long as the white linen, because particular instructions were given that it should never touch the ground. On its hem there were golden ells and pomegranates. There were actually golden bells attached there interspersed with pomegranates of blue and purple and scarlet. First there would be a golden bell and then a pomegranate, each pomegranate ran a series of three different colors around his garment.
Pomegranates speak of fruit with its blossom a five-pointed star of Solomon.
Pomegranates and bells speak of sweet sounds and fragrant fruit. There is something to hear and something to taste.
The bells speak of profession, the pomegranates speak of practice.
The bells speak of the calling of the believer; the pomegranates speak of the conduct of the believer.
Pomegranates is a bush with dark green foliage and crimson flowers. The fruit is red when ripe and very juicy. The rind is used in the manufactures of leather. It is a native of Asia. The pillars in Solomon’s Temple were adorned with carved figures of this fruit (! Kg. 7:18-20).
Over all this was the ephod itself. In the middle of it was an opening for the head and half of it would drop down over the body. The names of the tribes on the stones means he carried the 12 tribes of the Israelites on his shoulders. The High Priest wore on his head a miter and on the front it was engraved in solid gold the words
“HOLINESS UNTO THE L-RD”.
Pomegranates is a symbol of fruitfulness, it has 613 seeds in it, standing for the 613 Oral Laws. The pomegranate is of exceptional interest by reason of its structure, its history, and its utility. It forms a tree of small stature, or a bush…The fruit consists of a hard leathery rind, enclosing a quantity of pulp derived from the coats of 613 seeds. This pulp, filled as it is with refreshing acid juice, constitutes the chief value of the tree.
The tree, or rather shrub, is but low…the blossoms of bright red or scarlet…the fruit, the glory of the land of Canaan, as big as a large apple…The inside is full of small kernels, replenished with a generous liquor; in short, there is scarcely any part of the pomegranate that does not wonderfully delight and recreate the senses. It is messy to eat – sometimes our live get pretty messy too.
Bells – a symbol of testimony, you’re calling and the intercession of the Messiah. The bells were suspended from the high priest’s blue robe, which symbolized the righteousness of the Messiah. In other words, His ability to intercede for us depends upon His righteousness. His divine work is both shown and sounded out by pure, imperishable gold. 72 bells to be heard when the High Priest went into the Holy Place.
The bells were of gold, and the pomegranates were – blue and purple and scarlet. The pomegranates were made of fragile cloth in colors reminiscent of human weakness. The Scriptures mentions the pomegranate mostly in three places: on Aaron’s robe, on the tops of Solomon’s pillars, and in the Sons of Solomon. So the references to pomegranates are related to the Believers and their growth.
At one Bible study I cut into a firm and perfect looking pomegranate, only to discover all the insides were black and rotten, the group seemed to comprehend the meaning without a word from me.
A bell then a pomegranate, you’re calling then fruit, for two callings together would make too much noise and clash.
Bells and the pomegranates are something more than decorations for next to each symbol of Messiah’s intercession is a symbol of those He died to save. Next to each reminder of the call of
G-d is a reminder of those responding to the call. While our High Priest makes intercession for us in heavenly places, He carries with Him tokens of His lover and His love.
A bell and a pomegranate – your calling and your fruit tokens of your love for Him.
The garments of the High Priest:
He wore a basic garment called ‘linen britches.’ Over that he wore a white robe made out of fine twined Egyptian linen, very much like the silk we have today. Over this he wore a sleeveless blue robe of the ephod. It was not as long as the white linen, because particular instructions were given that it should never touch the ground. On its hem there were golden ells and pomegranates. There were actually golden bells attached there interspersed with pomegranates of blue and purple and scarlet. First there would be a golden bell and then a pomegranate, each pomegranate ran a series of three different colors around his garment.
Pomegranates speak of fruit with its blossom a five-pointed star of Solomon.
Pomegranates and bells speak of sweet sounds and fragrant fruit. There is something to hear and something to taste.
The bells speak of profession, the pomegranates speak of practice.
The bells speak of the calling of the believer; the pomegranates speak of the conduct of the believer.
Pomegranates is a bush with dark green foliage and crimson flowers. The fruit is red when ripe and very juicy. The rind is used in the manufactures of leather. It is a native of Asia. The pillars in Solomon’s Temple were adorned with carved figures of this fruit (! Kg. 7:18-20).
Over all this was the ephod itself. In the middle of it was an opening for the head and half of it would drop down over the body. The names of the tribes on the stones means he carried the 12 tribes of the Israelites on his shoulders. The High Priest wore on his head a miter and on the front it was engraved in solid gold the words
“HOLINESS UNTO THE L-RD”.
Tabernacle
[Ex. 25:8] And let them make me a sanctuary; that I may dwell among them.
This house is built is such a design as to point out the way man comes to Hashem with its sacred vessels such as the Menorah, both Altars, the Holy Ark, the showbread table among other things. The main purpose of this is so Hashem could bless and bestow blessings upon His people that He may dwell among them. In the original language it reads: that I may dwell in them. It was this concept that the ancient Jews understood and Paul quoted it this was in 2 Cor. 6:16 - G-d said, I will dwell in them...people were required to do. It was a portable sanctuary.
So the first mention of the Tabernacle, He says that He will dwell among us! The rest of the Scriptures is essentially the outworking or fulfillment of this verse.
The linguistic ties between Ex. 25:8 and Jn. 1:14 is Y’Shua’s dwelling among us, the point of all this linguistic exercise is that the coming of Y’Shua and the coming of His heavenly Bride are inseparable from Ex. 25:8. If you want to understand the end of Exodus, you must read your NT, and if you want to understand the NT you must read the OT.
The tabernacle was a tent - like structure, adopted to the moving life of the desert, and made more important then the ordinary tent. Its form was twice the length of its width, 45 ft long by 15 ft wide and the side walls were 15 ft high. It stood in an in closed place 75 ft wide by 50 ft long, 15 ft from the west end. The Holy of Holies at the west end, was a curve of 10 cubits each way, an in it was the mercy seat, on the lid of the ark, the Cherubims, the ark and the ‘book of the Law. The room in front was 20 cubits long by 10 wide, and called the Holy Place. In were the table of shewbread an the 7 branched candlestick and the altar of incense. The tent had a ridge, forming a right angle, over which the roof covering a cloth and skins were thrown. These extended 5 cubits beyond the walls all around the tent, like wide projector caves. There were 3 coverings to the sides, the inner of fine linen, the next of badger skins; the outer of ram skins dyed hair. It was made under the direction of Bezaleel and Shkolim. Its place was in the center of the camp were it was set up on the first day of the second year of Exodus, it was the place where man met with G-d. The ark in its materials, acacia wood and gold, is a type of the humanity and deity of the Messiah. An oblong chest, gilded, 45” long, 27 wide and 27 deep. It was to contain the book of the law. The covenant and the pot of manna, and Aaron’s rod. It was to be the center of denoting .he presence of G-d on the Mercy seat, which was on the lid, overshadowed by two images of wings. In building the tabernacle the women wove yards of find linen an goat hair. Men hammered utensils out of gold, silver and bronze and sawed acacia wood for tent poles. Weaving cloth for the tent and curtains: the shaft of his spear was like a weaver ‘a beam’ 1 Sam. 1 7:7. Two Israelite women move the weaver’s beam forward on this large vertical loom as they make fabric for tents and clothing. The beam crates a space between the two sets of warp vertical) yarn so that a shuffle with the wool (horizontal) yarn can be passed through from sided to side. After 3 months the structure was finish.
SYMBOLS
1. The court or yard measured 150’ by 75 was the symbol of the world.
2. Altar of burnt offering was 7 ¼ square and 4 ½ high, sacrifices were burned upon it, symbolizing the sacrifice of the Messiah.
3. The layer was a large basin were the priest wash their hands and feet before going into the Holy Place. It is a symbol of the Messiah’s baptism.
4. The Holy Place, 30’x l 5’ symbolized the church separated from the world (the court) an entered
by way of the Messiah’s sacrifice (the altar) and baptism (the layer).
5. Almond - stand for fruitfulness
6. Tablets were our instructions for our walk in righteousness and truth.
7. The altar of incense is were incense was burn. The sweet smelling smoke ascended like the
prayers of G-d’s people.
8. The veil symbolized the separation between heaven and the earth.
9. The most Holy Place - a perfect cube 15’ long, wide and high was a symbol of heaven.
10. The Ark of the Covenant symbolized G-d’s government.
11. A dish of Manna, recalling G-d’s providence.
12. Shittim wood - incurable
13. Silver foundation, was a sure foundation, costly redemption, faith in building G-d’s kingdom
14. 100 blocks stood for the elect. It was build from the inside out.
15. Boards - unity of the people.
16. Gold overlay - to shine for the Divine, costing $144,000
17. Bars - support from falling (G-d’s arms surrounding us)
18. Pillars - 5 for grace, five-fold ministry, man’s responsibility, overcomes (Rev. 3:120
4 for the world, the flesh, and natural man.
Total 9 manifestations of the Spirit.
19. Veils - Cherubim curtains, mantels hang on the pillars.
20 Entrance to Holy Place - is called the truth
21. Veil to Holy of Holies - called the light
22. Menorah - light bears, 7 stands for perfection, elimination of the Spirit.
23. Shewbread - memorial of the word. 12 loaves were placed every week on it.
24. Cup - fullness of joy.
25. Golden Pot - food, divine health
26 Altar of incense - fragment prayer, exhortation of prayer.
27. Ark of the Covenant - Aaron’s rod stood for Messiah’s eternal Priesthood
28. White linen - righteousness, purity, light
29. Scarlet Red - blood, Spices - prayers, incense; Oil - anointing, power, Holy Spirit;
30. Brown - humility; 60 Pillars - man’s responsibility; Cord of Scarlet - thread of atonement
31. Gate - called the way; Horns - power; fire - purifying. Brass - suffering and judgment
This house is built is such a design as to point out the way man comes to Hashem with its sacred vessels such as the Menorah, both Altars, the Holy Ark, the showbread table among other things. The main purpose of this is so Hashem could bless and bestow blessings upon His people that He may dwell among them. In the original language it reads: that I may dwell in them. It was this concept that the ancient Jews understood and Paul quoted it this was in 2 Cor. 6:16 - G-d said, I will dwell in them...people were required to do. It was a portable sanctuary.
So the first mention of the Tabernacle, He says that He will dwell among us! The rest of the Scriptures is essentially the outworking or fulfillment of this verse.
The linguistic ties between Ex. 25:8 and Jn. 1:14 is Y’Shua’s dwelling among us, the point of all this linguistic exercise is that the coming of Y’Shua and the coming of His heavenly Bride are inseparable from Ex. 25:8. If you want to understand the end of Exodus, you must read your NT, and if you want to understand the NT you must read the OT.
The tabernacle was a tent - like structure, adopted to the moving life of the desert, and made more important then the ordinary tent. Its form was twice the length of its width, 45 ft long by 15 ft wide and the side walls were 15 ft high. It stood in an in closed place 75 ft wide by 50 ft long, 15 ft from the west end. The Holy of Holies at the west end, was a curve of 10 cubits each way, an in it was the mercy seat, on the lid of the ark, the Cherubims, the ark and the ‘book of the Law. The room in front was 20 cubits long by 10 wide, and called the Holy Place. In were the table of shewbread an the 7 branched candlestick and the altar of incense. The tent had a ridge, forming a right angle, over which the roof covering a cloth and skins were thrown. These extended 5 cubits beyond the walls all around the tent, like wide projector caves. There were 3 coverings to the sides, the inner of fine linen, the next of badger skins; the outer of ram skins dyed hair. It was made under the direction of Bezaleel and Shkolim. Its place was in the center of the camp were it was set up on the first day of the second year of Exodus, it was the place where man met with G-d. The ark in its materials, acacia wood and gold, is a type of the humanity and deity of the Messiah. An oblong chest, gilded, 45” long, 27 wide and 27 deep. It was to contain the book of the law. The covenant and the pot of manna, and Aaron’s rod. It was to be the center of denoting .he presence of G-d on the Mercy seat, which was on the lid, overshadowed by two images of wings. In building the tabernacle the women wove yards of find linen an goat hair. Men hammered utensils out of gold, silver and bronze and sawed acacia wood for tent poles. Weaving cloth for the tent and curtains: the shaft of his spear was like a weaver ‘a beam’ 1 Sam. 1 7:7. Two Israelite women move the weaver’s beam forward on this large vertical loom as they make fabric for tents and clothing. The beam crates a space between the two sets of warp vertical) yarn so that a shuffle with the wool (horizontal) yarn can be passed through from sided to side. After 3 months the structure was finish.
SYMBOLS
1. The court or yard measured 150’ by 75 was the symbol of the world.
2. Altar of burnt offering was 7 ¼ square and 4 ½ high, sacrifices were burned upon it, symbolizing the sacrifice of the Messiah.
3. The layer was a large basin were the priest wash their hands and feet before going into the Holy Place. It is a symbol of the Messiah’s baptism.
4. The Holy Place, 30’x l 5’ symbolized the church separated from the world (the court) an entered
by way of the Messiah’s sacrifice (the altar) and baptism (the layer).
5. Almond - stand for fruitfulness
6. Tablets were our instructions for our walk in righteousness and truth.
7. The altar of incense is were incense was burn. The sweet smelling smoke ascended like the
prayers of G-d’s people.
8. The veil symbolized the separation between heaven and the earth.
9. The most Holy Place - a perfect cube 15’ long, wide and high was a symbol of heaven.
10. The Ark of the Covenant symbolized G-d’s government.
11. A dish of Manna, recalling G-d’s providence.
12. Shittim wood - incurable
13. Silver foundation, was a sure foundation, costly redemption, faith in building G-d’s kingdom
14. 100 blocks stood for the elect. It was build from the inside out.
15. Boards - unity of the people.
16. Gold overlay - to shine for the Divine, costing $144,000
17. Bars - support from falling (G-d’s arms surrounding us)
18. Pillars - 5 for grace, five-fold ministry, man’s responsibility, overcomes (Rev. 3:120
4 for the world, the flesh, and natural man.
Total 9 manifestations of the Spirit.
19. Veils - Cherubim curtains, mantels hang on the pillars.
20 Entrance to Holy Place - is called the truth
21. Veil to Holy of Holies - called the light
22. Menorah - light bears, 7 stands for perfection, elimination of the Spirit.
23. Shewbread - memorial of the word. 12 loaves were placed every week on it.
24. Cup - fullness of joy.
25. Golden Pot - food, divine health
26 Altar of incense - fragment prayer, exhortation of prayer.
27. Ark of the Covenant - Aaron’s rod stood for Messiah’s eternal Priesthood
28. White linen - righteousness, purity, light
29. Scarlet Red - blood, Spices - prayers, incense; Oil - anointing, power, Holy Spirit;
30. Brown - humility; 60 Pillars - man’s responsibility; Cord of Scarlet - thread of atonement
31. Gate - called the way; Horns - power; fire - purifying. Brass - suffering and judgment
Criminal Law & Civil Law
Ex. 21:23-25 Law of the tooth or so-called law of retaliation.
It is preserved in a shorter form in Lev. 24:19-20 and Deut. 19:21
This legislation was never intended to allow individual to avenge their own injuries.
It is included in the section of Ex. 1-22:17, addressed to the ‘judges’.
These Laws functioned, then, as precedents for the civil and criminal magistrates in setting disputes and administering justice, but they were not to be applied in a wooden or literalistic way.
Life for a life, but in actuality this rule functioned as a stereotyped expression for the judges who had to assign compensations and amounts of restitution in damage cases.
The expression eye for eye and tooth for tooth simply meant that he compensations paid were to match the damages inflicted – no more and no less.
In modern law, such terms as damages or compensation usually replace the term restitution.
In modern law an offense is seen as against the state or one’s neighbor; in biblical law the offense was seen as against G-d as well.
Even in those cases where life was literally required as he punishment for the offense, a substitution was available, as Num. 35:31 implies.
This text specifies that no ransom is available for murder, implying that a commensurate compensation might be possible in cases other than first degree murder.
The Hebrew verb for ‘to give’ in the surrounding verses refers to monetary compensation (21:19, 22, 30, 32). The ordinary verb that is used for restoring in kind, or paying the exact equivalent, is the verb to make whole or repay.
Criminal law (determining punishment) and civil law (determining commensurate compensation.)
If this is so, then the Law in this verse is not a Law of retaliation, but a formula for compensation or composition.
The principle of equivalence also applies. It appears at this point because it applies not only to the laws preceding it (theft), but also to the laws following it (assault); indeed, it applies even to third parties who were drawn involuntarily into a clash.
A hand for a hand must be understood conceptually to mean ‘the means of livelihood for the means of livelihood.’
This verse assigned solely and properly to the judges and compensation was to fit the damages.
It is preserved in a shorter form in Lev. 24:19-20 and Deut. 19:21
This legislation was never intended to allow individual to avenge their own injuries.
It is included in the section of Ex. 1-22:17, addressed to the ‘judges’.
These Laws functioned, then, as precedents for the civil and criminal magistrates in setting disputes and administering justice, but they were not to be applied in a wooden or literalistic way.
Life for a life, but in actuality this rule functioned as a stereotyped expression for the judges who had to assign compensations and amounts of restitution in damage cases.
The expression eye for eye and tooth for tooth simply meant that he compensations paid were to match the damages inflicted – no more and no less.
In modern law, such terms as damages or compensation usually replace the term restitution.
In modern law an offense is seen as against the state or one’s neighbor; in biblical law the offense was seen as against G-d as well.
Even in those cases where life was literally required as he punishment for the offense, a substitution was available, as Num. 35:31 implies.
This text specifies that no ransom is available for murder, implying that a commensurate compensation might be possible in cases other than first degree murder.
The Hebrew verb for ‘to give’ in the surrounding verses refers to monetary compensation (21:19, 22, 30, 32). The ordinary verb that is used for restoring in kind, or paying the exact equivalent, is the verb to make whole or repay.
Criminal law (determining punishment) and civil law (determining commensurate compensation.)
If this is so, then the Law in this verse is not a Law of retaliation, but a formula for compensation or composition.
The principle of equivalence also applies. It appears at this point because it applies not only to the laws preceding it (theft), but also to the laws following it (assault); indeed, it applies even to third parties who were drawn involuntarily into a clash.
A hand for a hand must be understood conceptually to mean ‘the means of livelihood for the means of livelihood.’
This verse assigned solely and properly to the judges and compensation was to fit the damages.
Principles of Leadership
[Ex. 18:17] And Moses' father in law said unto him, The thing that thou doest is not good.
Moses had not sent for his family for he had no time to care for them.
MOSES DISTORTED PERCEPTION
1. He believed that every request for help was his responsibility.
2. He assumed that since people came to him personally, it was his responsibility to personally help them. Personally
3. 1-Ic thought since it was his task to lead the entire nation, he must do so by dealing with people on a one to one basis.
4. He assumed no one else was able to do it.
5. He lost sight of his unique gifts and calling.
PRINCIPLES OF LEADERSHIP
1. To be a leader one must be in control of your ministry and time.
2. To be an effective leader, one must balance the principle of servant hood with that of stewardship.
3. Leadership is shepherding and shepherding involves a flock.
4. Because leadership requires a plurality of leaders, it also requires leaders to be managers (overseers).
5. Leadership involves both public and private obligations, neighbor of which can be sacrificed entirely for the other (public duties verses family duties.)
6. Leadership must deal with problems, but must guard against becoming consumed with them.
Moses had not sent for his family for he had no time to care for them.
MOSES DISTORTED PERCEPTION
1. He believed that every request for help was his responsibility.
2. He assumed that since people came to him personally, it was his responsibility to personally help them. Personally
3. 1-Ic thought since it was his task to lead the entire nation, he must do so by dealing with people on a one to one basis.
4. He assumed no one else was able to do it.
5. He lost sight of his unique gifts and calling.
PRINCIPLES OF LEADERSHIP
1. To be a leader one must be in control of your ministry and time.
2. To be an effective leader, one must balance the principle of servant hood with that of stewardship.
3. Leadership is shepherding and shepherding involves a flock.
4. Because leadership requires a plurality of leaders, it also requires leaders to be managers (overseers).
5. Leadership involves both public and private obligations, neighbor of which can be sacrificed entirely for the other (public duties verses family duties.)
6. Leadership must deal with problems, but must guard against becoming consumed with them.
Smite the Rock
[Ex. 17:6] Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
The rock at Horeb is a particular rock, not just any rock. It is so interpreted by Josephus, in 1 Cor. 10:4; Paul reveals his knowledge of this legend.
The rock became a symbol of G-d’s presence and power among His people.
The L-rd is worshiped as ‘Israel’s rock’ in the ‘song of Moses.’ (Deut. 23:3-4, 13, 15, 18; Ps. 95:1.
The ‘rock’ becomes a frequently employed term to G-d’s faithfulness in providing for His people. (See Ps. 105:41-42; and Ps. 81:16; and 1 Cor. 10:3-4.)
Horeb – there is no consensus as to the meaning of ‘Horeb’ or where it is located.
ROCKS
Often composed of flint. Deut. 8:15; 32:13
DESCRIBED
Hard - Jer. 5:3
Durable - Job 19:24
Barren - Ez. 26:4, 14 Amos 6:12 Luke 8:6
Sharp points and craggy - 1 Sam. 14:4
Holes and clefts - Ex. 33:22
Defiance to a country - Is. 33:16
Dreaded by mariners - Acts 27:20
USE AS
Altars - Jug. 6:20, 21, 26; 13:19
Places for idolatrous worship - Is. 57:5
Places of observation - Ex. 33:2 1: Num. 23:9
Places of safety in danger- I Sam. 13:6; Is. 2:19: Jer. 16:16, Rev. 6:15
Places for shelter by the poor in their distress - Job. 24:8, 30:3, 6.
The Rock represents the Messiah, who will be smitten. (Num. 20:11), the water of salvation to all who believe. (1 Cor. 10:4).
The rock at Horeb is a particular rock, not just any rock. It is so interpreted by Josephus, in 1 Cor. 10:4; Paul reveals his knowledge of this legend.
The rock became a symbol of G-d’s presence and power among His people.
The L-rd is worshiped as ‘Israel’s rock’ in the ‘song of Moses.’ (Deut. 23:3-4, 13, 15, 18; Ps. 95:1.
The ‘rock’ becomes a frequently employed term to G-d’s faithfulness in providing for His people. (See Ps. 105:41-42; and Ps. 81:16; and 1 Cor. 10:3-4.)
Horeb – there is no consensus as to the meaning of ‘Horeb’ or where it is located.
ROCKS
Often composed of flint. Deut. 8:15; 32:13
DESCRIBED
Hard - Jer. 5:3
Durable - Job 19:24
Barren - Ez. 26:4, 14 Amos 6:12 Luke 8:6
Sharp points and craggy - 1 Sam. 14:4
Holes and clefts - Ex. 33:22
Defiance to a country - Is. 33:16
Dreaded by mariners - Acts 27:20
USE AS
Altars - Jug. 6:20, 21, 26; 13:19
Places for idolatrous worship - Is. 57:5
Places of observation - Ex. 33:2 1: Num. 23:9
Places of safety in danger- I Sam. 13:6; Is. 2:19: Jer. 16:16, Rev. 6:15
Places for shelter by the poor in their distress - Job. 24:8, 30:3, 6.
The Rock represents the Messiah, who will be smitten. (Num. 20:11), the water of salvation to all who believe. (1 Cor. 10:4).
Parting the Red Sea
[Ex. 15:4] Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
Chariot Wheels found at the bottom of the Red Sea, and the route you will be surprised to see proof of Pharaoh's chariot and bones of horses and men found in the Red Sea. Evidence of the crossing of the Red Sea ... Pharaoh's drowned army.
Confirmation of the actual Exodus route has come from divers finding coral-encrusted bones and chariot remains in the Gulf of Aqaba. ONE of the most dramatic records of Divine intervention in history is the account of the Hebrews' exodus from Egypt.
The subsequent drowning of the entire Egyptian army in the Red Sea was not an insignificant event, and confirmation of this event is compelling evidence that the Biblical narrative is truly authentic. Over the years, many divers have searched the Gulf of Suez in vain for artifacts to verify the Biblical account. But carefully following the Biblical and historical records of the Exodus brings you to Nuweiba, a large beach in the Gulf of Aqaba, as Ron Wyatt discovered in 1978.
Repeated dives in depths ranging from 60 to 200 feet deep (18m to 60m), over a stretch of almost 2.5 km, has shown that the chariot parts are scattered across the sea bed. Artifacts found include wheels, chariot bodies, as well as human and horse bones. Divers have located on the Saudi coastline opposite Nuweiba as well.
Since 1987, Ron Wyatt found three four-spoke gilded chariot wheels. Coral does not grow on gold; hence the shape has remained very distinct, although the wood inside the gold veneer has disintegrated making them too fragile to move.
The hope for future expeditions is to explore the deeper waters with remote cameras or mini-subs.
Mute witness to the miracle of the crossing of the Red Sea by the Hebrews 3,500 years ago. Found with a metal detector. Coral-encrusted chariot wheel, filmed off the Saudi coastline, matches chariot wheels found in Tutankhamen's tomb.
Mineralized bone, one of many found at the crossing site. This one tested by the Department of Osteology at Stockholm University, was found to be a human femur, from the right leg of a 165-170 cm tall man. It is essentially 'fossilized, ' i.e., replaced by minerals and coral, hence cannot be dated by radiocarbon methods, although this specimen was obviously from antiquity. Chariot wheel and axle covered with coral and up-ended. Exodus 14:25 'And took off their chariot wheels, that they drove them heavily...' Solomon's memorial pillars.
When Ron Wyatt first visited Nuweiba in 1978, he found a Phoenician style column lying in the water. Unfortunately the inscriptions had been eroded away, hence the column's importance was not understood until 1984 when a second granite column was found on the Saudi coastline opposite -- identical to the first, and except on this one the inscription was still intact!
In Phoenician letters (Archaic Hebrew), it contained the words: Mizraim (Egypt ); Solomon; Edom ; death; Pharaoh; Moses; and Yahweh, indicating that King Solomon had set up these columns as a memorial to the miracle of the crossing of the sea. Saudi Arabia does not admit tourists, and perhaps fearing unauthorized visitors, the Saudi Authorities have since removed this column, and replaced it with a flag marker where it once stood.
How deep is the water? The Gulf of Aqaba is very deep, in places over a mile (1,600m) deep. Even with the sea dried up, walking across would be difficult due to the steep grade down the sides. But there is one spot where if the water were removed, it would be an easy descent for people and animals, this is the line between Nuweiba and the opposite shore in Saudi Arabia.
Depth-sounding expeditions have revealed a smooth, gentle slope descending from Nuweiba out into the Gulf. This shows up almost like a pathway on depth-recording equipment, confirming its Biblical description, '...a way in the sea, and a path in the mighty waters.' (Isaiah 43:16)
The Bible writers frequently refer to the miracle of the Red Sea crossing, for it was an event which finds no equal in history. The Hebrew prophets describe the sea at the crossing site as '...the waters of the great deep...the depths of the sea...' (Isaiah 51:10)
Knowing the exact spot to which the Bible writers were referring, what is the depth there? The distance between Nuweiba and where artifacts have been found on Saudi coast is about 18 km (11 miles).
Along this line, the deepest point is about 800m (2,600 feet). No wonder that inspired writers of the Bible described it as the mighty waters. And no wonder that not a single Egyptian survived when the water collapsed in upon them.
Song of Moses
[15:1] Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
Moses song is a rich source of faith – build history, sung the morning after the passage. This song was the oldest poem in the world. It will be sung by the tribulation saints. (Rev. 15). Other songs Moses wrote – (Deut. 32; Ps. 90:1-21 is the song, it is echoed by Miriam, who is 90 years old, and the women followed her. (v. 21; 6:7).
The Song of Moses is the one given by Moses to Israel the day that he died. It is called the Song of Moses and also the Song of the Lamb, because the Lamb later confirms that same Song to us. That brings certain majesty to it.
Moses may very well have been one of the greatest men of G-d that ever lived. When we combine his Song with the Song of the Lamb, the Son of G-d, that is a duet that will long live in our hearts and memories. There is an unforgettable beauty and melody that lingers to all who hear it.
There were two songs given by Moses, forty years apart, one at the crossing of the Red Sea and the other was the song Moses’ sang the day that he died. The L-rd then took him putting him to sleep by the word or mouth (I like to think of it as a kiss) of the L-rd. This song contains the parting message of one of the greatest servants of G-d that ever lived, our L-rd Y’Shua being excepted. It is this song that the Lamb also sings.
Moses visited each of the tribes before he offered this song. No doubt he had many wonderful things to tell each tribe. There were personal ties and warm friendship involved in this last exchange as well as very serious exhortations. They knew he was to leave them. There was a serenity and sense of awe and wonderment that gripped the people still living there on the other side of the Jordan waiting to enter the Promised Land.
They could not, at this point in time, hide their great love and affection for Moses. They truly loved him.
Love has a way of winning out at the end. If you can’t win people with love you can’t win them any better way. Moses’ love for his people had finally won, and they truly loved him.
This song was no ordinary song. This song was never to be forgotten and to make certain of this the Lamb of G-d picked it up and taught it to the saints. Moses was a prophet, and as a prophet sometimes there is unhappiness about knowing things which will come to pass. It had been revealed to Moses what would happen at his passing. He knew things that were heavy on his heart.
Let us not underestimate the value of prophecy. How often we do. Prophecy is necessary for both being delivered and preserved. The Song of Moses was written down as a part of the book of the Law. It was taught to the people and later it was preserved in the Ark of the Covenant. It became a part of Law together with the two tables of stone. Yes, the Song of Moses was there also. We read this in Deuteronomy 31:24-26
Moses song is a rich source of faith – build history, sung the morning after the passage. This song was the oldest poem in the world. It will be sung by the tribulation saints. (Rev. 15). Other songs Moses wrote – (Deut. 32; Ps. 90:1-21 is the song, it is echoed by Miriam, who is 90 years old, and the women followed her. (v. 21; 6:7).
The Song of Moses is the one given by Moses to Israel the day that he died. It is called the Song of Moses and also the Song of the Lamb, because the Lamb later confirms that same Song to us. That brings certain majesty to it.
Moses may very well have been one of the greatest men of G-d that ever lived. When we combine his Song with the Song of the Lamb, the Son of G-d, that is a duet that will long live in our hearts and memories. There is an unforgettable beauty and melody that lingers to all who hear it.
There were two songs given by Moses, forty years apart, one at the crossing of the Red Sea and the other was the song Moses’ sang the day that he died. The L-rd then took him putting him to sleep by the word or mouth (I like to think of it as a kiss) of the L-rd. This song contains the parting message of one of the greatest servants of G-d that ever lived, our L-rd Y’Shua being excepted. It is this song that the Lamb also sings.
Moses visited each of the tribes before he offered this song. No doubt he had many wonderful things to tell each tribe. There were personal ties and warm friendship involved in this last exchange as well as very serious exhortations. They knew he was to leave them. There was a serenity and sense of awe and wonderment that gripped the people still living there on the other side of the Jordan waiting to enter the Promised Land.
They could not, at this point in time, hide their great love and affection for Moses. They truly loved him.
Love has a way of winning out at the end. If you can’t win people with love you can’t win them any better way. Moses’ love for his people had finally won, and they truly loved him.
This song was no ordinary song. This song was never to be forgotten and to make certain of this the Lamb of G-d picked it up and taught it to the saints. Moses was a prophet, and as a prophet sometimes there is unhappiness about knowing things which will come to pass. It had been revealed to Moses what would happen at his passing. He knew things that were heavy on his heart.
Let us not underestimate the value of prophecy. How often we do. Prophecy is necessary for both being delivered and preserved. The Song of Moses was written down as a part of the book of the Law. It was taught to the people and later it was preserved in the Ark of the Covenant. It became a part of Law together with the two tables of stone. Yes, the Song of Moses was there also. We read this in Deuteronomy 31:24-26
Destruction or Deliverance
[Ex. 14:L20] And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.
20 being the description of Israel’s movements as they leave the land of Egypt towards Canaan, there was 2 possible land routes to Canaan:
1. The shortest, direct route was the Via Mans ‘the way of the sea’, through the way of the Philistines. But it would mean war and it was heavily guarded by Egypt.
2. The way of Shur which crossed the Sinai Peninsula.
3. The pilgrim’s way’ ran across the peninsula from the head of the Gulf of Suez to Ezion-geber which was located at the land of the Gulf of Agabe the isthmus of Suez at the narrowest is about 70 miles covered by lakes and the rest was dry land.
Pharaoh’s heart (sometimes his officials or his army’s heart) occurs 14 times in Ex. Of
these 14 instances, 6 refer to G-d hardening the heart. (9:12; 10:1, 20, 27; 11:10; 14:8)
3 refer to Pharaoh hardening his own heart, (8:15, 32; 9:34)
5 are indefinite (7:13, 22; 8:19; 9:7, 35)
7 CHARACTERISTICS OF HARDENING:
1. The hardening the heart is a process, done repeatedly.
2. The hardening of the heart involves both divine and human initiative. When G-d hardens a man’s heart, He does not cause a man to think and do other than what that individual is incline to do3f Men often harden their heart at crucial decision points. The New Covent speaks of hardening as the product of the deceitfulness of sin (Heb. 3:13) Thus, men not only harden their hearts, which results in sin, they also sin, which results in a hardened heart.
4. The hardening of a person’s heart dulls and deadens their perception of danger and judgment.
5. The hardening of the heart can occur both to believers and unbelievers alike. (2 Cor.3:13-14; Heb. 3:7-9; Mark 6:52; 8; 17) Believers have made wrong choices but their fate will not be that the unbeliever, but surely severe consequences will follow (1 Cor. 5:5).
6. The hardening of man’s heart is for the purpose of achieving what is good. The releasing oft Israel from Egyptian bondage, to glorify G-d, to show that G-d alone is the L-rd, possible that because of this disaster, some Egyptians came to faith in the G-d of Israel since many “strangers” left with them.
7. The final judgment of G-d comes suddenly and unexpectedly upon those whose hearts have been harden by sin, dulls their sensitivity, and seals the fate of those who are destined for judgment.
The ultimate issue, which determined the destruction or deliverance of G-d, was this:
ON WHICH SIDE OF THE CLOUD SO YOU STAND?
The cloud is a foreshadow of the cross.
20 being the description of Israel’s movements as they leave the land of Egypt towards Canaan, there was 2 possible land routes to Canaan:
1. The shortest, direct route was the Via Mans ‘the way of the sea’, through the way of the Philistines. But it would mean war and it was heavily guarded by Egypt.
2. The way of Shur which crossed the Sinai Peninsula.
3. The pilgrim’s way’ ran across the peninsula from the head of the Gulf of Suez to Ezion-geber which was located at the land of the Gulf of Agabe the isthmus of Suez at the narrowest is about 70 miles covered by lakes and the rest was dry land.
Pharaoh’s heart (sometimes his officials or his army’s heart) occurs 14 times in Ex. Of
these 14 instances, 6 refer to G-d hardening the heart. (9:12; 10:1, 20, 27; 11:10; 14:8)
3 refer to Pharaoh hardening his own heart, (8:15, 32; 9:34)
5 are indefinite (7:13, 22; 8:19; 9:7, 35)
7 CHARACTERISTICS OF HARDENING:
1. The hardening the heart is a process, done repeatedly.
2. The hardening of the heart involves both divine and human initiative. When G-d hardens a man’s heart, He does not cause a man to think and do other than what that individual is incline to do3f Men often harden their heart at crucial decision points. The New Covent speaks of hardening as the product of the deceitfulness of sin (Heb. 3:13) Thus, men not only harden their hearts, which results in sin, they also sin, which results in a hardened heart.
4. The hardening of a person’s heart dulls and deadens their perception of danger and judgment.
5. The hardening of the heart can occur both to believers and unbelievers alike. (2 Cor.3:13-14; Heb. 3:7-9; Mark 6:52; 8; 17) Believers have made wrong choices but their fate will not be that the unbeliever, but surely severe consequences will follow (1 Cor. 5:5).
6. The hardening of man’s heart is for the purpose of achieving what is good. The releasing oft Israel from Egyptian bondage, to glorify G-d, to show that G-d alone is the L-rd, possible that because of this disaster, some Egyptians came to faith in the G-d of Israel since many “strangers” left with them.
7. The final judgment of G-d comes suddenly and unexpectedly upon those whose hearts have been harden by sin, dulls their sensitivity, and seals the fate of those who are destined for judgment.
The ultimate issue, which determined the destruction or deliverance of G-d, was this:
ON WHICH SIDE OF THE CLOUD SO YOU STAND?
The cloud is a foreshadow of the cross.
Observe Passover
[Ex. 12:42] It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.
Observed – the Passover (L-d’s table), stranger (non-believer), circumcised (of the heart, today).
PASSOVER (PESACH)
1. The lamb must be without blemish, an in testing this it was kept for 4 days. 12: 5-6.
2. The lamb thus tested must be slain (12:6; John 12:24; Heb. 9:22)
3. The blood must be applied. 12:7
4. The blood thus applied of itself, without anything in addition.
5. To observe the feast was a duty and privilege but not a condition of safety.
6. Must be kept as a memorial throughout your generations. 12:14
We were commanded to keep Passover (not Easter). The believer in the Messiah is saved by the blood of “the Lamb slain from the foundation of the world” (Rev. 13:8) and is strengthened daily by feasting on the Word - the living word, the Messiah, and the written Word, the Scriptures.
The Passover was the first of the 3 annual festivals held in Nisan, 14th to the 21st. A lamb was roasted whole - not a bone of it to be broken - and eaten entirely, the same night with hitter herbs, (signifies bitterness in bondage). If not all of it was eaten, the remnant was to be burnt. The blood of the victim was to be sprinkled on the door-post.
The Rabbis affixed the penalty of whipping to anyone who should not kill the Pascal lamb in the court of the temple, and separated the people into three companies at the time to avoid confusion. The killing trumpets were blown and the Hallel was sung by the Levites.
The position of setting down to the meal or recline was adopted by the Hebrews as a sign of their freedom. The use of wine had no place in the original institution, but was sanctioned by Y’Shua in His Passover (known as the last supper).
The wooden beams of the door post were a foreshadow of the cross, and it became the
Doorpost for the world’s home. G-d promises to pass over us with His judgment of death as we are willing to stand under its protection.
The Passover meal is called the Seder which means order. Leaven represents sin, and unleavened bread is called the Matzo. It is striped and has holes in it. “By His stripes we are healed, pierced.” They shall look upon Him whom they have pierced,’ pure, without leaven, as His body was without sin.
The Feast of Unleavened Bread: Y’Shua was buried at the beginning of the Feast since His body was interred at sundown of Passover day. He was placed on the cross at 9 am, the third hour, and taken down at 3 pm. There was then time enough to wrap the body and bury it at sundown. The answer to why He died in 6 hours is that all the time He could spear for our L-rd never omitted a feast.
G-d said this was to be celebrated always, he did not day just the Jews, but all who believe in Him and want to follow His commandments. Y’Shua himself celebrated each of G¬-d’s holidays, since He was brought up in a good Jewish home, and setting the example for us to follow.
Observed – the Passover (L-d’s table), stranger (non-believer), circumcised (of the heart, today).
PASSOVER (PESACH)
1. The lamb must be without blemish, an in testing this it was kept for 4 days. 12: 5-6.
2. The lamb thus tested must be slain (12:6; John 12:24; Heb. 9:22)
3. The blood must be applied. 12:7
4. The blood thus applied of itself, without anything in addition.
5. To observe the feast was a duty and privilege but not a condition of safety.
6. Must be kept as a memorial throughout your generations. 12:14
We were commanded to keep Passover (not Easter). The believer in the Messiah is saved by the blood of “the Lamb slain from the foundation of the world” (Rev. 13:8) and is strengthened daily by feasting on the Word - the living word, the Messiah, and the written Word, the Scriptures.
The Passover was the first of the 3 annual festivals held in Nisan, 14th to the 21st. A lamb was roasted whole - not a bone of it to be broken - and eaten entirely, the same night with hitter herbs, (signifies bitterness in bondage). If not all of it was eaten, the remnant was to be burnt. The blood of the victim was to be sprinkled on the door-post.
The Rabbis affixed the penalty of whipping to anyone who should not kill the Pascal lamb in the court of the temple, and separated the people into three companies at the time to avoid confusion. The killing trumpets were blown and the Hallel was sung by the Levites.
The position of setting down to the meal or recline was adopted by the Hebrews as a sign of their freedom. The use of wine had no place in the original institution, but was sanctioned by Y’Shua in His Passover (known as the last supper).
The wooden beams of the door post were a foreshadow of the cross, and it became the
Doorpost for the world’s home. G-d promises to pass over us with His judgment of death as we are willing to stand under its protection.
The Passover meal is called the Seder which means order. Leaven represents sin, and unleavened bread is called the Matzo. It is striped and has holes in it. “By His stripes we are healed, pierced.” They shall look upon Him whom they have pierced,’ pure, without leaven, as His body was without sin.
The Feast of Unleavened Bread: Y’Shua was buried at the beginning of the Feast since His body was interred at sundown of Passover day. He was placed on the cross at 9 am, the third hour, and taken down at 3 pm. There was then time enough to wrap the body and bury it at sundown. The answer to why He died in 6 hours is that all the time He could spear for our L-rd never omitted a feast.
G-d said this was to be celebrated always, he did not day just the Jews, but all who believe in Him and want to follow His commandments. Y’Shua himself celebrated each of G¬-d’s holidays, since He was brought up in a good Jewish home, and setting the example for us to follow.
Plagues
[Ex. 7:7] And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
Moses 80 years old and Aaron was 83 years old.
PLAGIJES
1-3 The staff is stretched out by Aaron
4-6 no staff used
7-9 Moses used his staff
1, 4, 7 came in the morning 3, 6, 9 came unannounced
The plagues begin with the magicians imitating the miracles of Moses and Aaron, under Satan’s power. Then they admitted the finger of G-d. The “officials” of Pharaoh (who seem to be a different group from that of the magicians) have within their numbers those who heed the warning of Moses and put their slaves and cattle under cover. (9:10) finally, all of Pharaoh’s officials plead with him to release the Israelites before Egypt is completely ruined (10:7).
The Nile was an object of superstitions, reverence, and the patron deity of the country. The turning water into blood was a righteous plague and justly inflicted upon the Egyptians, for the Nile was their idol that they worship more than the creator. They had stained the river with the blood of the Hebrew’s children. Rev. 16:6
It was also the significant plague. Egypt had a dependence upon their river. Zec. 14:18 and the plagues lasted 7 days. 7:25.
PURPOSES OF THE PLAGUES
1. The plagues was an indictment and judgment of idols of Egypt. Ex. 12:12; 18:11; Nub. 33:4 Isa. 19:1 Josh. 24:14.
2. The plagues were a demonstration of G-d’s existence and power. Ex. 7:5, 17; 18:10, 22
9:14, 16; 10:2.
3. The plagues were a judgment on Pharaoh and the Egyptians for their cruelty and harshness Gen. 15:14.
4. The plagues were G-d’s means of forcing Pharaoh to release Israel from Egypt.
Ex.3:19-20, 6:1; 7:4-5; 12:31,33,39; 13:3
5. The plagues were a prototype, a sample of G-d’s future judgment. Deut. 28:27; Rev. 15:3
6. G-d judged the idols of Egypt more than he did the Egyptians. But whoever chooses to serve these idols shares in their judgments.
7. G-d’s judgment was intended to bring some of the Egyptians to a saving faith, concealing some left Egypt with the Israelites. Ex. 12:3 8
8. G-d’s judgment upon the Egyptians was the means of delivering His people from bondage.
9. There was an alternative provided by G-d’s warning and doing as He commanded. His judgments could be avoided by faith and obedience.
FIVE UNIQUE ASPECTS OF THE PLAGUES
1. Intensification: frogs, insects, and darkness were known in Egypt, these were intensified for beyond any ordinary occurrence.
2. Prediction: Moses predicted the moment of the arrival and departure sets then apart from purely natural occurrences.
3. Discrimination: Did not occur in the land of Goshen were Israel was living 8:22; 9:4, 26
4. Orderliness: There is a gradual severity in the nature of the plagues concluding with the death of the first-born.
5. Moral purpose: These are not freaks of nature but were designed to teach moral lessons.
The plagues were:
Loathsome (blood water, frogs and lice).
Painful (stinging flies, cattle plagues, and boiled).
Appalling (hail, locust, darkness).
Overwhelming (death of the first-born).]
Plagues were from July to March
Moses 80 years old and Aaron was 83 years old.
PLAGIJES
1-3 The staff is stretched out by Aaron
4-6 no staff used
7-9 Moses used his staff
1, 4, 7 came in the morning 3, 6, 9 came unannounced
The plagues begin with the magicians imitating the miracles of Moses and Aaron, under Satan’s power. Then they admitted the finger of G-d. The “officials” of Pharaoh (who seem to be a different group from that of the magicians) have within their numbers those who heed the warning of Moses and put their slaves and cattle under cover. (9:10) finally, all of Pharaoh’s officials plead with him to release the Israelites before Egypt is completely ruined (10:7).
The Nile was an object of superstitions, reverence, and the patron deity of the country. The turning water into blood was a righteous plague and justly inflicted upon the Egyptians, for the Nile was their idol that they worship more than the creator. They had stained the river with the blood of the Hebrew’s children. Rev. 16:6
It was also the significant plague. Egypt had a dependence upon their river. Zec. 14:18 and the plagues lasted 7 days. 7:25.
PURPOSES OF THE PLAGUES
1. The plagues was an indictment and judgment of idols of Egypt. Ex. 12:12; 18:11; Nub. 33:4 Isa. 19:1 Josh. 24:14.
2. The plagues were a demonstration of G-d’s existence and power. Ex. 7:5, 17; 18:10, 22
9:14, 16; 10:2.
3. The plagues were a judgment on Pharaoh and the Egyptians for their cruelty and harshness Gen. 15:14.
4. The plagues were G-d’s means of forcing Pharaoh to release Israel from Egypt.
Ex.3:19-20, 6:1; 7:4-5; 12:31,33,39; 13:3
5. The plagues were a prototype, a sample of G-d’s future judgment. Deut. 28:27; Rev. 15:3
6. G-d judged the idols of Egypt more than he did the Egyptians. But whoever chooses to serve these idols shares in their judgments.
7. G-d’s judgment was intended to bring some of the Egyptians to a saving faith, concealing some left Egypt with the Israelites. Ex. 12:3 8
8. G-d’s judgment upon the Egyptians was the means of delivering His people from bondage.
9. There was an alternative provided by G-d’s warning and doing as He commanded. His judgments could be avoided by faith and obedience.
FIVE UNIQUE ASPECTS OF THE PLAGUES
1. Intensification: frogs, insects, and darkness were known in Egypt, these were intensified for beyond any ordinary occurrence.
2. Prediction: Moses predicted the moment of the arrival and departure sets then apart from purely natural occurrences.
3. Discrimination: Did not occur in the land of Goshen were Israel was living 8:22; 9:4, 26
4. Orderliness: There is a gradual severity in the nature of the plagues concluding with the death of the first-born.
5. Moral purpose: These are not freaks of nature but were designed to teach moral lessons.
The plagues were:
Loathsome (blood water, frogs and lice).
Painful (stinging flies, cattle plagues, and boiled).
Appalling (hail, locust, darkness).
Overwhelming (death of the first-born).]
Plagues were from July to March
Moses Wife
[Ex. 2:21] And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
Ladies first originated here. Moses flees for succor to his distant kinsmen, the Midianites. The Midianite tribal chief is given three different names (Reuel, Hobab, and Jethro), possibly indicating three related people. (Ex. 3:1; 4:18; 2:16-18; Num. 10:29; Jug. 4:11; Jug. 1:16). There is much debate as to which the Midianites were and how they were related to the Kenits and also concerning the extent of their influence upon the faith of Moses. They show true hospitality, sharing their food and lifestyle. The women laboriously fill the troughs with water from the well for their stock only to be driven away by the lurking shepherds who use the water for their animal. This time Moses intervenes successfully on behalf of the women. He marries the chief’s daughter, Zipporah.
Exodus 2:17-21 Zipporah was the daughter of Reuel, a priest of Midian, and bears Moses 2 children, Gershom and Eliezer. Ger meaning stranger, and Sham meaning there – a stranger, there, in a strange land. Eliezer: El referring to G-d, and ezer meaning help – for the G-d of my father was my help and delivered me from the sword of Pharaoh.
After her marriage to Moses, nothing more will be said of Zipporah until chapter 4. By performing the ritual circumcision on Gershom, she wards off a Divine attack that appears to occur as she and her son return to Egypt from Midian with Moses. It is said that she was the person who introduced her tribal practice of circumcision to the Hebrews. Circumcision is an ancient rite of passage belonging to many cultures and marking one of three events in the life of a male (female circumcision is not mentioned in the Scriptures). It is performed shortly after birth, or at puberty, or before marriage. The Hebrews circumcision was a rite of birth, done on the 8th day. The basic meaning of circumcision in the Hebrew tradition is acceptance to membership in the people of G-d. it was the sign of entrance into a corporate relationship with Yahweh, together with all the other people of Israel. The rite was not merely for hygienic purpose, nor was it racially distinctive, since various other peoples of the ancient near East also practiced it.
Circumcision is one of the many types of sacrifice in which a small part of a person is cut off and presented as a token for the whole person. Circumcision is a form of human sacrifice, the foreskin is the blood sacrifice demanded by Yahweh The operation is done with a flint to express, consciously or unconsciously, the antiquity and holiness of the rite or, quite simply, because a flint would have been sharper than a metal knife of the period.
Zipporah’s comment, “you are a fine bloody bridegroom” is not angrily sarcastic – “you are a fine bloody bridegroom!” – but a statement that Moses, by virtue of Gresham’s blood, is well and truly within the covenant community that is about to be formed. Zipporah takes her place among the other life-giving and life-preserving women of Exodus. It is through her actions that Moses lives to lead Israel. Zipporah acts as mediator, as a neutral – since she was a Hebrew (descendent from Abraham and Keturah) and does not have to be circumcised herself – she persuades Yahweh to reprieve her husband.
In chapter 18, Scripture suggests that while the events of the Exodus were taking place, Zipporah remained in Midian with her father and was reunited with Moses when the Israelites approached the Sinai wilderness. Zipporah will never again mention.
Zipporah – means a small bird.
Ladies first originated here. Moses flees for succor to his distant kinsmen, the Midianites. The Midianite tribal chief is given three different names (Reuel, Hobab, and Jethro), possibly indicating three related people. (Ex. 3:1; 4:18; 2:16-18; Num. 10:29; Jug. 4:11; Jug. 1:16). There is much debate as to which the Midianites were and how they were related to the Kenits and also concerning the extent of their influence upon the faith of Moses. They show true hospitality, sharing their food and lifestyle. The women laboriously fill the troughs with water from the well for their stock only to be driven away by the lurking shepherds who use the water for their animal. This time Moses intervenes successfully on behalf of the women. He marries the chief’s daughter, Zipporah.
Exodus 2:17-21 Zipporah was the daughter of Reuel, a priest of Midian, and bears Moses 2 children, Gershom and Eliezer. Ger meaning stranger, and Sham meaning there – a stranger, there, in a strange land. Eliezer: El referring to G-d, and ezer meaning help – for the G-d of my father was my help and delivered me from the sword of Pharaoh.
After her marriage to Moses, nothing more will be said of Zipporah until chapter 4. By performing the ritual circumcision on Gershom, she wards off a Divine attack that appears to occur as she and her son return to Egypt from Midian with Moses. It is said that she was the person who introduced her tribal practice of circumcision to the Hebrews. Circumcision is an ancient rite of passage belonging to many cultures and marking one of three events in the life of a male (female circumcision is not mentioned in the Scriptures). It is performed shortly after birth, or at puberty, or before marriage. The Hebrews circumcision was a rite of birth, done on the 8th day. The basic meaning of circumcision in the Hebrew tradition is acceptance to membership in the people of G-d. it was the sign of entrance into a corporate relationship with Yahweh, together with all the other people of Israel. The rite was not merely for hygienic purpose, nor was it racially distinctive, since various other peoples of the ancient near East also practiced it.
Circumcision is one of the many types of sacrifice in which a small part of a person is cut off and presented as a token for the whole person. Circumcision is a form of human sacrifice, the foreskin is the blood sacrifice demanded by Yahweh The operation is done with a flint to express, consciously or unconsciously, the antiquity and holiness of the rite or, quite simply, because a flint would have been sharper than a metal knife of the period.
Zipporah’s comment, “you are a fine bloody bridegroom” is not angrily sarcastic – “you are a fine bloody bridegroom!” – but a statement that Moses, by virtue of Gresham’s blood, is well and truly within the covenant community that is about to be formed. Zipporah takes her place among the other life-giving and life-preserving women of Exodus. It is through her actions that Moses lives to lead Israel. Zipporah acts as mediator, as a neutral – since she was a Hebrew (descendent from Abraham and Keturah) and does not have to be circumcised herself – she persuades Yahweh to reprieve her husband.
In chapter 18, Scripture suggests that while the events of the Exodus were taking place, Zipporah remained in Midian with her father and was reunited with Moses when the Israelites approached the Sinai wilderness. Zipporah will never again mention.
Zipporah – means a small bird.
Midwifes
[Ex. 1:15] And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
Jochabed - After Jacob’s family left behind the Promised Land, and just as the caravans entered the border city of Egypt, a baby girl was born to Levi and his wife, she was named Jochebed and would, in time, give birth to 3 children. The eldest destined to become one of Israel’s seven prophetesses, the second destined to become Israel’s first High Priest, and the youngest to be chosen by G-d to fill the role of Israel’s leader and Savior.
Jochebed herself, teach the Talmudic sages, will survive all 3 of her children, entering the promised land of Israel along with Joshua, her righteous son’s successor, at the age of 250. The Rabbis say Israel was redeemed from Egypt on account of the righteous women of that generation. “When the women drew water, they found their pitchers always half-filled with fish. Out in the fields, they fed their husbands cooked fish and made love to them between the mounds. The taskmasters gave the women tasks that were suited to men and to the men tasks usually performed by women. When their time to give birth arrived, they did so away from home, under the apple trees in the fields, out of the sight of the Egyptians.”
Exodus 1:15 the Hebrew righting say Shiphrah and Puah was Jochebed and her 5 year old, Miriam. The sages say that Miriam, who always accompanied Jochebed, earnestly and eagerly tended to all the needs of both mother and child. Shiphrah refers to Jochebed, and Puah to Miriam, the names being based on the roots of numerous words illustrative of the character of these two individuals. Shiphrah is based upon “she-paru” - “multiplied”, because Israel multiplied greatly on account of her. Shiphrah is based also upon “shafrah” - “pleasing,” because her acts were all pleasing in the eyes of G-d. Puah means, “to open the mouth,” and Miriam was so named because through her cooing, the children opened their mouths, and could thus be fed. Purah comes also from “hofi’ah” - “lifted,” because she dared to lift her face up against Pharaoh and voice her warnings to him of Divine retribution. When Pharaoh became so enraged that he wish to have her killed, Jochebed “smoothed over” - “meshapereth,” Miriam’s words, explaining that her daughter was only an ignorant child and wasn’t worth his anger. Miriam was called Puah because this “ignorant child” would one day “lift” - “hoi’ah” Israel up towards G-d; Puah, because under the influence of the Holy Spirit, she would “cry out” - “puah” the prophecy that her own mother would soon bear the child destined to be Israel’s savor!”
Midwives – means: one who helps to bear, and were regularly barren women. Their job was (16:4) to aid in birth taking the newborn, cutting the cord, and washing the baby, salting the baby, and then wrapping up the baby. Shiphrah and Puah have been remembered because they followed the L-rd.
The death was to appear as a natural accident in the process of birth. It was a battle between the serpent and the seed, using the rulers of the world.
The Midwives feared G-d more than Pharaoh which brought them three blessings.
1. Fruitful themselves (20-21).
2. The remembering of their names (5).
3. Their own houses.
Amram took Jochebed, Levi’s daughter to be his wife. The Sages say that
G-d wished to have Moses and Aaron be the ones to fulfill the function of leading Israel to redemption. He therefore delayed their births until the proper time for the Redemption had arrived. And at that proper time, Jochebed, their mother, was very old 130 years old. Scripture records only those miracles that were foretold and performed by a prophet, or an angel. All other miraculous events are not mentioned in the Torah and Prophets.
Pharaoh’s daughter is spoken of as actually having borne Moses. This tells us that if anyone brings up an orphan boy or girl in his house, the Scripture accounts it as if he had begotten him. Now Moses first is named, although Moses had many names (Chronicles), the name by which he is known throughout the Torah is the one that Bathya, the daughter of Pharaoh called him, and even G-d called him by no other name.
From Jochebed came the priestly and royal houses.
Jochabed - After Jacob’s family left behind the Promised Land, and just as the caravans entered the border city of Egypt, a baby girl was born to Levi and his wife, she was named Jochebed and would, in time, give birth to 3 children. The eldest destined to become one of Israel’s seven prophetesses, the second destined to become Israel’s first High Priest, and the youngest to be chosen by G-d to fill the role of Israel’s leader and Savior.
Jochebed herself, teach the Talmudic sages, will survive all 3 of her children, entering the promised land of Israel along with Joshua, her righteous son’s successor, at the age of 250. The Rabbis say Israel was redeemed from Egypt on account of the righteous women of that generation. “When the women drew water, they found their pitchers always half-filled with fish. Out in the fields, they fed their husbands cooked fish and made love to them between the mounds. The taskmasters gave the women tasks that were suited to men and to the men tasks usually performed by women. When their time to give birth arrived, they did so away from home, under the apple trees in the fields, out of the sight of the Egyptians.”
Exodus 1:15 the Hebrew righting say Shiphrah and Puah was Jochebed and her 5 year old, Miriam. The sages say that Miriam, who always accompanied Jochebed, earnestly and eagerly tended to all the needs of both mother and child. Shiphrah refers to Jochebed, and Puah to Miriam, the names being based on the roots of numerous words illustrative of the character of these two individuals. Shiphrah is based upon “she-paru” - “multiplied”, because Israel multiplied greatly on account of her. Shiphrah is based also upon “shafrah” - “pleasing,” because her acts were all pleasing in the eyes of G-d. Puah means, “to open the mouth,” and Miriam was so named because through her cooing, the children opened their mouths, and could thus be fed. Purah comes also from “hofi’ah” - “lifted,” because she dared to lift her face up against Pharaoh and voice her warnings to him of Divine retribution. When Pharaoh became so enraged that he wish to have her killed, Jochebed “smoothed over” - “meshapereth,” Miriam’s words, explaining that her daughter was only an ignorant child and wasn’t worth his anger. Miriam was called Puah because this “ignorant child” would one day “lift” - “hoi’ah” Israel up towards G-d; Puah, because under the influence of the Holy Spirit, she would “cry out” - “puah” the prophecy that her own mother would soon bear the child destined to be Israel’s savor!”
Midwives – means: one who helps to bear, and were regularly barren women. Their job was (16:4) to aid in birth taking the newborn, cutting the cord, and washing the baby, salting the baby, and then wrapping up the baby. Shiphrah and Puah have been remembered because they followed the L-rd.
The death was to appear as a natural accident in the process of birth. It was a battle between the serpent and the seed, using the rulers of the world.
The Midwives feared G-d more than Pharaoh which brought them three blessings.
1. Fruitful themselves (20-21).
2. The remembering of their names (5).
3. Their own houses.
Amram took Jochebed, Levi’s daughter to be his wife. The Sages say that
G-d wished to have Moses and Aaron be the ones to fulfill the function of leading Israel to redemption. He therefore delayed their births until the proper time for the Redemption had arrived. And at that proper time, Jochebed, their mother, was very old 130 years old. Scripture records only those miracles that were foretold and performed by a prophet, or an angel. All other miraculous events are not mentioned in the Torah and Prophets.
Pharaoh’s daughter is spoken of as actually having borne Moses. This tells us that if anyone brings up an orphan boy or girl in his house, the Scripture accounts it as if he had begotten him. Now Moses first is named, although Moses had many names (Chronicles), the name by which he is known throughout the Torah is the one that Bathya, the daughter of Pharaoh called him, and even G-d called him by no other name.
From Jochebed came the priestly and royal houses.
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