Exodus 19 Israel’s Sanctification

Israel’s Sanctification

 

 

Background and printed text: Exodus 19

 

Exodus 19:1 In the third month to the exit of the children of Israel from the land of Egypt, they came from the Thorny Desert in this day. 2And they journeyed from Corpses. And they came-to the Desert of My-Thorns [Sinai Desert]. And they camped in the desert. And Israel camped there in-front-of the mountain.

 

3And Draw [Moshe] ascended unto the Elohim. And Yehovah called unto him from the mountain to say, “So shalt thou say to the House of He-Will-Heel [Jacob], and thou hast told to the children of Israel, 4 ‘Ye—ye saw what I did to Egypt! And I carried you upon wings of eagles. And I brought you unto me.

 

5 “‘And now, if, hearkening, ye will hearken into my voice, and ye shall guard My Covenant! And ye shall be segregated to me from all the peoples. For all the Land is to me! 6And ye, ye shall be a kingdom of priests and a holy race to me!’ These are the speeches that thou shalt speak unto the children of Israel.”

 

7And Draw [Moshe] came. And he called to the elders of the people. And he put to their faces all these speeches that Yehovah commanded him. 8And they answered─all the people─together. And they said, “We will do all that Yehovah spoke!”

 

And Draw [Moshe] returned the speeches of the people unto Yehovah.

 

9And Yehovah said unto Draw [Moshe], “Behold I am coming unto thee in the darkness of the cloud for-the-sake-that the people will hearken via my speech with thee. And they will also believe via thee to Hider!”

 

And Draw [Moshe] told the speeches of the people unto Yehovah.

 

10And Yehovah said unto Draw [Moshe], “Go unto the people. And sanctify them today and tomorrow. And they shall launder their garments. 11And they shall be straight-forward-ones to the third day. For Yehovah will descend to the eyes of all the people upon Thorny Mountain in the third day. 12And thou shalt border the people around to say, ‘Guard-ye to yourselves to ascend into the mountain and to touch into his edge! Each toucher into the mountain: dying, shall die! 13Thou shalt not touch a hand into him! For stoning, he shall be stoned, or shooting, he shall be shot! If beast, if a man: he shall not live! They shall ascend into the mountain when extending the flow!’”

 

14And Draw [Moshe] descended unto the people from the mountain. And he sanctified the people. And they laundered their garments. 15And he said unto the people, “Be-ye straight-forward-ones for three days. Touch-ye-not unto a woman.”

 

16And he was in the third day when being the morning. And he was voices and lightnings and a heavy cloud upon the mountain, and the very strong voice of a shofar! And all the people that is in the camp quaked! 17And Draw [Moshe] exits from the camp with the people to meet the Elohim. And they positioned themselves in the undermost-part-of the mountain. 18And Mount-of-my-Thorns [Mount Sinai] is smoke─all of him—because Yehovah descended upon him in fire. And His smoke ascended as the smoke of the furnace. And all the mountain much quaked! 19And the voice of the Shofar was walking and very strong.

 

Draw [Moshe] will speak and the Elohim will answer him via the voice!

 

20And Yehovah descended upon Mount-of-my-Thorns [Mount Sinai] unto the head of the mountain. And Yehovah called to Draw [Moshe] unto the head of the mountain. And Draw [Moshe] ascended. 21And Yehovah said unto Draw [Moshe], “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him! 22And also the priests who are approaching unto Yehovah shall sanctify themselves lest Yehovah will blow-up into them!”

 

23And Draw [Moshe] said unto Yehovah, “The people will not be able to ascend unto the Mount-of-my-Thorns [Mount Sinai], because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him!’” 24And Yehovah said unto him, “Go! Descend! And ascend thou, and Aharon with thee. And the priests and the people shall not fragment to ascend unto Yehovah lest He will blow-up into them!”

 

25And Moshe descended unto the people.

 

 

 

I. The Third Month’s Journey (verses 1-2)

 

The Israelis had now been away from Egypt for more than two months. They had most recently been in Thorny Desert. On this very day, they traveled from Thorny Desert and from Corpses, and they came to the Desert of My-Thorns—that is, to the Sinai Desert. They camped there in the desert, and in front of the mountain (Mount Sinai).

 

 

 

Questions

 

1.     Why did Yehovah walk the Israelis into desert lands instead of lands where there were many plants and animals?

 

2.     Why did Yehovah wait until the third month to do what He is about to do, rather than immediately doing these things?

 

3.     What kind of a desert would be described as Thorny Desert?

 

4.     What kind of a land would be called Corpses?

 

5.     Why would a place be called the Desert of My Thorns?

 

6.     The text states, “they camped in the desert.” Where else would they have camped?

 

7.     Why did they camp in front of a mountain?

 

 

 

II. Moshe Ascends unto the Elohim (verses 3-4)

 

Moshe ascended unto the Elohim (the Gods). Yehovah called unto him from the mountain in order to say, “So shalt thou say to the House of Jacob, and thou hast told to the children of Israel…” Yehovah will be communicating many things to Moshe so that he will tell them to the Israelis.

 

Yehovah continued, “Ye—ye saw what I did to Egypt!” They had, of course. Yehovah then said, “And I carried you upon wings of eagles.” (See the questions regarding this.) He also said, “And I brought you unto me.”

 

 

 

Questions

 

1.     How did Moshe know to ascend (go up) unto the Elohim?

 

2.     Was ascending the mountain to come to the Elohim (the Gods) scary for Moshe?

 

3.     What did Moshe see while in the mountain?

 

4.     What does the Elohim mean, and why does it mean this?

 

5.     What is a house in, “So shalt thou say to the House of Jacob”?

 

6.     Why did the Elohim make a distinction between the House of Jacob and the children of Israel?

 

7.     What are the children of Israel?

 

8.     The Elohim said, “so shalt thou say…” He also said, “…and thou hast told…” Why is He wording these things in these ways?

 

9.     The Elohim said, “Ye—ye saw what I did to Egypt!” To what event is He referring?

 

10.  The Elohim said, “And I carried you upon wings of eagles.” When did He do this?

 

11.  When did the Elohim bring the children of Israel unto Him?

 

 

 

III. Promises, Promises! (verses 5-6)

 

Yehovah continued, “And now, if, hearkening, ye will hearken into my voice, and ye shall guard My Covenant!” Yehovah told the Israelis what will happen to them: “And ye shall be segregated to me from all the peoples.” He then claimed ownership of all the land: “For all the Land is to me!” Yehovah assigned Moshe to speak these speeches unto the children of Israel.

 

 

 

Questions

 

1.     What does hearken mean?

 

2.     Why did the Elohim say if?

 

3.     What will be the result when the children of Israel will hearken into the Elohim’s voice?

 

4.     What does guard mean?

 

5.     Why guard a Covenant? Is someone trying to steal it?

 

6.     What does segregated mean?

 

7.     In what ways will the Israelis be segregated from all peoples?

 

8.     Why did the Elohim say, “ye shall be segregated to me”?

 

9.     Why doesn’t Yehovah desire all the peoples of the world to be segregated to Him?

 

10.  Doesn’t this mean that the Israelis are special above all the other peoples of the world?

 

11.  What does all the land being to the Elohim have to do with the segregation of the Israelis? What land is this?

 

12.  What is a priest?

 

13.  What is a kingdom of priests?

 

14.  What does holy mean?

 

15.  What is a holy race?

 

16.  What race is this, and who owns this race?

 

17.  What is the position of the many who joined themselves to Israel, but are not part of the race of Israel, having come from many other races?

 

18.  The Elohim said, “These are the speeches that thou shalt speak unto the children of Israel.” It appears to be just one speech. Why is it considered speeches?

 

19. Did the Israelis understand these speeches when Moshe told them?

 

 

 

IV. Moshe Presents the Speeches (verses 7-8)

 

Moshe came to the Israeli camp. He then called to the elders of the people. He then put all these speeches that Yehovah commanded him directly to the faces of these elders.

 

All the people answered together. They said, “We will do all that Yehovah spoke!”

 

 

 

Questions

 

1.     Why did Moshe call the elders of the people?

 

2.     Why does the text state, “he put to their faces all these speeches that Yehovah commanded him”?

 

3.     If Moshe was speaking only to the elders, how could all the people together answer Moshe?

 

4.     Did the Israelis do all that Yehovah spoke right after this event?

 

 

 

V. Moshe Returns Speeches to Yehovah (verse 8)

 

Moshe then returned the speeches of the people of Israel to Yehovah (as if Yehovah hadn’t heard).

 

 

 

Questions

 

1.     Why did Moshe return the speeches of the people unto Yehovah? Didn’t Yehovah hear what they said?

 

 

 

VI. The Darkness of the Cloud (verse 9)

 

Yehovah now said unto Moshe, “Behold I am coming unto thee in the darkness of the cloud for-the-sake-that the people will hearken via my speech with thee. And they will also believe into thee to Hider!”

 

 

 

Questions

 

1.     Why did Yehovah come in the darkness of a cloud, according to this text?

 

2.     Yehovah then added, “And they will also believe via thee to Hider!” When is Hider, and will they believe Moshe to Hider in Moshe’s day?

 

 

 

VII. Moshe Again Tells Yehovah the Speeches (verse 9)

 

Moshe now had more Israeli speeches to tell Yehovah.

 

 

 

Questions

 

1.     Why does the text again state that Moshe told the speeches of the people unto Yehovah?

 

 

 

VIII. Sanctification and the Dangerous Descent (verses 10-13)

 

Yehovah said unto Moshe, “Go unto the people. And sanctify them today and tomorrow.” He then told them what to do: “And they shall launder their garments.”

 

He then told Moshe how the Israelis must behave: “And they shall be straight-forward-ones to the third day.” Yehovah gave the reason: “For Yehovah will descend to the eyes of all the people upon Thorny Mountain in the third day.”

 

Yehovah now warned of great danger by telling Moshe of the restrictions: “And thou shalt border the people around to say, ‘Guard-ye to yourselves to ascend into the mountain and to touch into his edge!’” (He was telling them to not ascend into the mountain, and even to not touch into the mountain’s edge!) Yehovah gave the reason why: “Each toucher into the mountain: dying, shall die!” Yehovah made the warning very specific: “Thou shalt not touch a hand into him!” If a person were to throw a stone to or at the mountain, “stoning, he shall be stoned!” If a person were to shoot an arrow toward the mountain, “shooting, he shall be shot!” Even if an animal goes to the mountain, or if a man tries to get up the mountain, “If beast, if a man: he shall not live!” This was a very strong warning!

 

Yehovah finished this speech by telling when the Israelis will ascend into the mountain: “when extending the flow!”

 

 

 

Questions

 

1.     What does sanctify mean?

 

2.     Why did Moshe need to sanctify the people if Yehovah already owned them?

 

3.     Why did Moshe need to do this “today and tomorrow”?

 

4.     What process was involved in sanctification?

 

5.     Why did they need to launder their garments?

 

6.     What does straight forward ones mean?

 

7.     Why, again, will Yehovah descend upon Mount Sinai in the third day?

 

8.     What does “border the people around” mean?

 

9.     What does “Guard-ye to yourselves to ascend into the mountain” mean?

 

10.  Why was Yehovah so strongly against any Israeli ascending into the mountain and even touching the very edge of the mountain?

 

11.  According to verse 13, what will happen to an Israeli who throws or slings a stone at Mount Sinai at this time?

 

12.  What will happen to an Israeli who shoots an arrow at the mountain at this time, and why?

 

13.  What will happen if a bull goes too close to Mount Sinai, and crosses onto the edge of the mountain?

 

14.  Yehovah told Moshe to say, “They shall ascend into the mountain when extending the flow.” What does this mean?

 

 

 

IX. Sanctification and Women (verses 14-15)

 

Moshe descended from the mountain to come unto the people. He then sanctified the people. Afterward, they laundered their garments.

 

Moshe said unto the people, “Be-ye straight-forward-ones for three days. Touch-ye-not unto a woman.” (See the questions.)

 

 

 

Questions

 

1.     What water did they use to launder their garments?

 

2.     Why did they have to launder their garments? What does this picture?

 

3.     Why did Yehovah command the Israelis to not touch unto a woman? Were women inferior, unclean and to be avoided?

 

4.     Was there a problem if an Israeli man or woman was already unclean by something beyond what he or she could avoid?

 

 

 

X. Sound, Earthquake, Smoke and Terror (verses 16-19)

 

The morning of the third day after Moshe’s sanctification of the Israelis, the entire camp heard voices, saw lightnings, saw a heavy could upon the mountain, and heard the very strong voice of a shofar! Everyone in the camp began to shake from the terror of these things.

 

Moshe and the Israelis exited the camp to meet the Elohim (Gods). They positioned themselves right under the mountain (without going near enough to touch it).

 

All of Mount Sinai is smoke because Yehovah descended upon him in fire. His smoke ascended as the smoke of the furnace! All the mountain greatly shook with an earthquake. The voice of the shofar was walking—traveling along the land—and was very strong!

 

 

 

Questions

 

1.     Who was in the third day (verse 16)?

 

2.     What four things did the Israelis witness on this morning of the third day?

 

3.     What is a shofar?

 

4.     Why did all the people in the camp quake?

 

5.     If the people [singular] was so afraid, why did this group exit with Moshe to meet the Elohim?

 

6.     Where did they go?

 

7.     Did Mount Sinai become smoke?

 

8.     Why did Yehovah’s fire cause so much smoke?

 

9.     How does the smoke of a furnace ascend?

 

10.  What fifth thing did the Israelis also experience at the same time?

 

11.  The text says, “the voice of the Shofar was walking.” What does this mean?

 

 

 

XI. Moshe and the Elohim Communicate (verse 19)

 

Moshe will speak to the Elohim, and He will answer Moshe via the voice!

 

 

 

Questions

 

1.     What did Moshe say to the Elohim?

 

2.     How could Moshe’s voice be heard with the much greater sounds occurring?

 

3.     What did the Elohim answer?

 

4.     Did the Israelis hear the answer?

 

 

 

XII. Yehovah Descends; Danger is to the Israelis (verses 20-22)

 

Yehovah descended upon Mount Sinai’s head. Yehovah then called to Moshe, summoning him unto the head of the mountain. Moshe ascended.

 

Yehovah said unto Moshe, “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him!”

 

Yehovah also warned, “And also the priests who are approaching unto Yehovah shall sanctify themselves lest Yehovah will blow-up into them!”

 

 

 

Questions

 

1.     Hadn’t Yehovah already descended (verse 18)?

 

2.     Why did Yehovah call to Moshe to come unto the head (top) of the mountain?

 

3.     It seems that Yehovah was about to tell Moshe something when Yehovah suddenly commanded Moshe, “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him!” If this is true, what was happening?

 

4.     Were the priests any more ready than the Israelis?

 

5.     What does blow up into them mean?

 

6.     What did the priests have to do to sanctify themselves?

 

 

 

XIII. Confusion Over Ascending or Not (verses 23-24)

 

Moshe said unto Yehovah, “The people will not be able to ascend unto the Mount-of-my-Thorns [Mount Sinai], because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him!’”

 

Yehovah replied, “Go! Descend!” Moshe had to deliver Yehovah’s communications to the Israelis. Yehovah gave more commands: “And ascend thou, and Aharon with thee.”

 

As for the rest, Yehovah said, “And the priests and the people shall not fragment to ascend unto Yehovah lest He will blow-up into them!”

 

 

 

Questions

 

1.     Why did Moshe say unto Yehovah, “The people will not be able to ascend unto the Mount Sinai because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him’”? Had Yehovah said that the people should ascend, or had He said that they must not ascend?

 

2.     Aren’t the two statements about ascending or not ascending the mountain in conflict with each other?

 

3.     Did Yehovah explain to Moshe what had confused Moshe? Why, or why not?

 

4.     Why did Yehovah desire that Aharon ascend with Moshe?

 

 

 

XIV. Moshe Descended the Mountain (verse 25)

 

Moshe then went down the mountain to return to the Israelis. He had life-saving information.

 

 

 

Questions

 

1.     What was the purpose for Moshe descending Mount Sinai at this point?

 

2.     How did the Israelis respond to Moshe’s arrival?

 

 

 

 

 

Exodus 19 Israel’s Sanctification QA Supplied

Shofar by Olve Utne

Israel’s Sanctification

With Questions and Proposed Answers

 

 

Background and printed text: Exodus 19

 

Exodus 19:1 In the third month to the exit of the children of Israel from the land of Egypt, they came from the Thorny Desert in this day. 2And they journeyed from Corpses. And they came-to the Desert of My-Thorns [Sinai Desert]. And they camped in the desert. And Israel camped there in-front-of the mountain.

 

3And Draw [Moshe] ascended unto the Elohim. And Yehovah called unto him from the mountain to say, “So shalt thou say to the House of He-Will-Heel [Jacob], and thou hast told to the children of Israel, 4 ‘Ye—ye saw what I did to Egypt! And I carried you upon wings of eagles. And I brought you unto me.

 

5 “‘And now, if, hearkening, ye will hearken into my voice, and ye shall guard My Covenant! And ye shall be segregated to me from all the peoples. For all the Land is to me! 6And ye, ye shall be a kingdom of priests and a holy race to me!’ These are the speeches that thou shalt speak unto the children of Israel.”

 

7And Draw [Moshe] came. And he called to the elders of the people. And he put to their faces all these speeches that Yehovah commanded him. 8And they answered─all the people─together. And they said, “We will do all that Yehovah spoke!”

 

And Draw [Moshe] returned the speeches of the people unto Yehovah.

 

9And Yehovah said unto Draw [Moshe], “Behold I am coming unto thee in the darkness of the cloud for-the-sake-that the people will hearken via my speech with thee. And they will also believe via thee to Hider!”

 

And Draw [Moshe] told the speeches of the people unto Yehovah.

 

10And Yehovah said unto Draw [Moshe], “Go unto the people. And sanctify them today and tomorrow. And they shall launder their garments. 11And they shall be straight-forward-ones to the third day. For Yehovah will descend to the eyes of all the people upon Thorny Mountain in the third day. 12And thou shalt border the people around to say, ‘Guard-ye to yourselves to ascend into the mountain and to touch into his edge! Each toucher into the mountain: dying, shall die! 13Thou shalt not touch a hand into him! For stoning, he shall be stoned, or shooting, he shall be shot! If beast, if a man: he shall not live! They shall ascend into the mountain when extending the flow!’”

 

14And Draw [Moshe] descended unto the people from the mountain. And he sanctified the people. And they laundered their garments. 15And he said unto the people, “Be-ye straight-forward-ones for three days. Touch-ye-not unto a woman.”

 

16And he was in the third day when being the morning. And he was voices and lightnings and a heavy cloud upon the mountain, and the very strong voice of a shofar! And all the people that is in the camp quaked! 17And Draw [Moshe] exits from the camp with the people to meet the Elohim. And they positioned themselves in the undermost-part-of the mountain. 18And Mount-of-my-Thorns [Mount Sinai] is smoke─all of him—because Yehovah descended upon him in fire. And His smoke ascended as the smoke of the furnace. And all the mountain much quaked! 19And the voice of the Shofar was walking and very strong.

 

Draw [Moshe] will speak and the Elohim will answer him via the voice!

 

20And Yehovah descended upon Mount-of-my-Thorns [Mount Sinai] unto the head of the mountain. And Yehovah called to Draw [Moshe] unto the head of the mountain. And Draw [Moshe] ascended. 21And Yehovah said unto Draw [Moshe], “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him! 22And also the priests who are approaching unto Yehovah shall sanctify themselves lest Yehovah will blow-up into them!”

 

23And Draw [Moshe] said unto Yehovah, “The people will not be able to ascend unto the Mount-of-my-Thorns [Mount Sinai], because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him!’” 24And Yehovah said unto him, “Go! Descend! And ascend thou, and Aharon with thee. And the priests and the people shall not fragment to ascend unto Yehovah lest He will blow-up into them!”

 

25And Moshe descended unto the people.

 

 

 

I. The Third Month’s Journey (verses 1-2)

 

The Israelis had now been away from Egypt for more than two months. They had most recently been in Thorny Desert. On this very day, they traveled from Thorny Desert and from Corpses, and they came to the Desert of My-Thorns—that is, to the Sinai Desert. They camped there in the desert, and in front of the mountain (Mount Sinai).

 

 

 

Questions

 

1.    Why did Yehovah walk the Israelis into desert lands instead of lands where there were many plants and animals? Yehovah determined to show others far into the future that He can easily supply what humans need to live and do well in places where there are no provisions—certainly not enough for a group of any larger size. He also put the Israelis in a position to depend upon Him in order for them to know that humans live by what Yehovah speaks, and not just by having plenty of food.

 

2.    Why did Yehovah wait until the third month to do what He is about to do, rather than immediately doing these things? This showed the Israelis of that time, the Israelis of the future, and all readers of the text that Yehovah had no trouble sustaining the Israelis and supplying them for months regardless of their having no faith in Him! The Israelis did fine.

 

3.    What kind of a desert would be described as Thorny Desert? It is a desert with some plant life (and thus some rain), but the plants include many that have thorns (and are therefore not good for some types of domestic cattle). It is a desert that can harm humans who are either careless or who don’t know about some of the thorny plants. (There are deserts in this world that are known to never get any rain at all.)

 

4.    What kind of a land would be called Corpses? It is either a land where dead bodies were found or where some war had taken place, and the slain were left for others to find. (There could be other reasons, but I couldn’t think of any.) It is a place that just doesn’t sound … hospitable.

 

5.    Why would a place be called the Desert of My Thorns? I can think of one reason, and I am certain that there are other possible reasons. (Unless the Bible gives the reason or the reason is discovered elsewhere, the reader won’t know the reason.) One reason might be because someone who named the area also claimed it as being his/her own, including claiming its thorns as his/her property! (I, personally, like thorny plants; some produce beautiful flowers.)

 

6.    The text states, “they camped in the desert.” Where else would they have camped? Deserts can include bodies of water (seas). The Israelis once camped by the sea. They are now camped where no water is present; yet, they have the Rock that supplies more than all the water they can use.

 

7.    Why did they camp in front of a mountain? Yehovah’s cloud led them there. They always have this cloud that is leading them while they are on this journey. This mountain will be very important to the Israelis.

 

 

 

II. Moshe Ascends unto the Elohim (verses 3-4)

 

Moshe ascended unto the Elohim (the Gods). Yehovah called unto him from the mountain in order to say, “So shalt thou say to the House of Jacob, and thou hast told to the children of Israel…” Yehovah will be communicating many things to Moshe so that he will tell them to the Israelis.

 

Yehovah continued, “Ye—ye saw what I did to Egypt!” They had, of course. Yehovah then said, “And I carried you upon wings of eagles.” (See the questions regarding this.) He also said, “And I brought you unto me.”

 

 

 

Questions

 

1.    How did Moshe know to ascend (go up) unto the Elohim? The next statement tells how Moshe knew: “Yehovah called unto him from the mountain.” Moshe was a prophet; therefore, Yehovah communicated to Moshe what He desired Moshe to know.

 

2.    Was ascending the mountain to come to the Elohim (the Gods) scary for Moshe? The text doesn’t indicate that it was scary for him. Moshe was over 80 years old. He had feared Yehovah for years (and thus had done what was right); this wasn’t so different than coming to the Elohim in the bush that burned and wasn’t burned up.

 

3.    What did Moshe see while in the mountain? The text doesn’t tell what he saw, but rather what he heard; Yehovah’s voice came from the mountain.

 

4.    What does the Elohim mean, and why does it mean this? The Elohim means the Gods. It is plural. Yet, there is only One God. Still, He is all the Gods that there are! He is the God of the land and the God of the sea, the God of the heavens and the God of the depths. He is the God who gives life and the God who can save lives. Thus, He calls Himself the Elohim—the Gods!

 

5.    What is a house in, “So shalt thou say to the House of Jacob”? First, it doesn’t refer to a structure or a building in which folks live when it is used like this. Instead, it refers to all the persons who participate with and are part of Jacob’s offspring. Thus, it includes the following:

 

  • Jacob’s descendants
  • The women who have married Jacob’s descendants
  • The slaves who are owned by Jacob’s descendants
  • All who have joined Jacob’s descendants to become part of the people (cultural group) of Jacob

6.    Why did the Elohim make a distinction between the House of Jacob and the children of Israel? I propose that Yehovah had the later scatterings of Israel in mind when He used the children of Israel. While the House of Jacob refers to a unified group, the children of Israel can refer to a very scattered group that becomes very different groups according to very different cultures. Two cultures in lands distant from each other don’t form one house. Thus, whether they are unified (the House of Jacob) or scattered (the children of Israel), what the Elohim is about to describe is still Truth.

 

7.    What are the children of Israel? They include all of Israel’s children, grand children, great grandchildren, etc., but they also include others who have joined themselves to Israel (Jacob) as if they were born to him, though they weren’t. Adults can have their own children by birth, but they might also have other children born from other parents who come and who become part of the family; they become children of those parents with the same responsibilities and the same care.

 

8.    The Elohim said, “so shalt thou say…” He also said, “…and thou hast told…” Why is He wording these things in these ways? The first expression, “so shalt thou say,” is what Moshe must do in the future from the time of the command. “and thou hast told” is for a future time looking back on what Moshe told (the children of Israel) centuries ago. Thus, the text is indicating two very different timings for these communications: the first is given while Israel is unified (the House of Jacob), and the second is given even when Israel will be very scattered (the children of Israel).

 

9.    The Elohim said, “Ye—ye saw what I did to Egypt!” To what event is He referring? While it is obvious to a reader that He is referring to the Israelis’ exit from Egypt and the events that took place before this exit, including all the plagues, what isn’t so obvious except to a careful reader is that He is also referring to a future event that He will again do to Egypt. Almost no information will be given at this time regarding this event, but other texts much later in the Bible will describe events that will happen in Israeli and Egyptian future times. The next question will give strong evidence to this.

 

10. The Elohim said, “And I carried you upon wings of eagles.” When did He do this? He certainly didn’t do this in the recent events of Israel’s coming out of Egypt! Nothing describes eagles or humans being flown on the wings of eagles during the original exit from Egypt. Thus, this must refer to a future event. Such an event is described in Isaiah:

 

       Isaiah 40:27 “Why wilt thou say, Jacob, and thou hast spoken, Israel, ‘My way is hidden from Yehovah, and my justice has crossed-over from my Gods!’? 28Didn’t thou know?─if thou hadn’t heard? The Gods of the universe─Yehovah─Creator of the ends of the land─will not be weary! And He will not be exhausted! There is no successful-searching to His understanding 29Who gives to the weary-one power; and He will multiply might to the no-abilities-one! 30And youths shall be weary and shall be exhausted. And chosen-ones, stumbling, they shall stumble! 31And waiters-of Yehovah shall exchange power! They shall ascend a pinion [where pinions are the very small feathers on wings] as eagles! They shall run, and they shall not exhaust. They shall walk, and they shall not weary!”

 

       Other texts describe the use of eagles to fly Israelis and other ‘good guys’ to Mount Zion during a future time called the Tribulation. The Elohim will truly carry the children of Israel upon wings of eagles!

 

11. When did the Elohim bring the children of Israel unto Him? He hasn’t done this yet! This refers to a future time when He brings them unto Mount Zion—a different mountain than the one being described in this text (Mount Sinai). He will bring them unto Him, since He will be there in that mountain!

 

 

 

III. Promises, Promises! (verses 5-6)

 

Yehovah continued, “And now, if, hearkening, ye will hearken into my voice, and ye shall guard My Covenant!” Yehovah told the Israelis what will happen to them: “And ye shall be segregated to me from all the peoples.” He then claimed ownership of all the land: “For all the Land is to me!” Yehovah assigned Moshe to speak these speeches unto the children of Israel.

 

 

 

Questions

 

1.    What does hearken mean? It is a combination of three things: hearing, listening, and doing—that is, obeying.

 

2.    Why did the Elohim say if? He knew that the Israelis won’t hearken into His voice (for the most part) for many centuries. They will perfectly hearken at a future time.

 

3.    What will be the result when the children of Israel will hearken into the Elohim’s voice? The result will be their guarding His Covenant and their being segregated to Him from all the peoples.

 

4.    What does guard mean? First, no one can guard anything unless it is in the person’s possession. The person must have the object (or person) to guard. Since what is being guarded is the Covenant, the children of Israel must both know of what the Covenant consists and they must believe this Covenant. Then, they must obey this Covenant (that is, any parts of the Covenant that tell them what to do). Since the Covenant is given to the children of Israel as a group (and not as individuals), the entire group must be guarding it at the same time in order for it to be being guarded. (If part of the children of Israel is guarding and the other part isn’t, it isn’t being guarded!)

 

5.    Why guard a Covenant? Is someone trying to steal it? Many have tried to steal it, claiming that it is theirs when they either aren’t even Israelis, or they are individual Israelis claiming the Covenant for themselves instead of recognizing that the entire group is in mind.

 

       Consider this: Yeshua summed up the Covenant’s goal:

 

       Mark 12:28 And one of the scribes came. And having heard them reasoning together, and perceiving that He had answered them well, asked Him, “Which is the first commandment of all?” 29And Yeshua answered him, “The first of all the commandments is, ‘Hearken Israel! Yehovah, our Gods, Yehovah is One! 30And thou shalt love Yehovah thy God with all thy heart and with all thy being and with all thy mind and with all thy strength!’ This is the first commandment. 31And the second is like this: thou shalt love thy neighbour as thyself. There isn’t another commandment greater than these.”

 

       Now, since every Israeli born and everyone who joins himself/herself to the Israelis are or become part of the Covenant, every person in these categories is a living representative of that Covenant. Thus, to guard the Covenant is to guard them. If an Israeli is guarding the Covenant, then, he/she is also loving his/her neighbour (who is a representative of the Covenant) as himself/herself, and is thus willing to risk his/her life to save that neighbour’s life—to guard each representative of the Covenant.

 

       The Elohim commanded these things many centuries before the time when these things must be done in order for Israel (and the world) to survive! (There are yet many centuries before the time of the Tribulation, when the Israelis will fulfill this command.)

 

6.    What does segregated mean? It means to be intentionally separated from other groups in culture and in other ways.

 

       When one group forces segregation on another group, it is generally from fear of the group being segregated. This is one form of racism—the view that a particular race is inferior (lower in qualities and behaviours) to another race. Yet, the fact that fear is involved shows that the group that segregates the other group actually sees the other group as superior in some ways. Forced segregation leads to many forms of cruelty against the segregated group.

 

       When one group voluntarily segregates itself from other groups, this is generally done to preserve traditions and culture, and for the sake of the safety of the group segregating itself. Members of other groups sometimes grow very suspicious of the segregating group because they don’t know what secret practices are being done and what secret views of others are being held. The suspicions sometimes lead to accusations, and the accusations to violence even when the group that segregates itself is doing absolutely nothing wrong, and doesn’t view other groups in a bad way.

 

       When Elohim segregates a group, as He will do to Israel, it is so that the group can serve the other groups in beneficial and even life-saving ways. This form of segregation doesn’t mean staying apart from the other groups, but rather involves being different in beneficial ways from the other groups.

 

7.    In what ways will the Israelis be segregated from all peoples? They will be segregated in the following ways:

 

  • The way they dress will be different (for examples, they must wear a ribbon of blue around their outer garments and four blue tassels on the corners of their outer garments)
  • The way they eat will be different (for example, they must eat only land animals that have entirely split hooves that are in the forms of two toe sections, and that bring up a food pellet to re-ingest from it; thus, they cannot eat pork, since pigs don’t bring up a food pellet)
  • The way they teach will be different (since they will use themselves and their practices as teaching tools)
  • What they consider important will be different (since they will be centered on the Teachings of Yehovah)

       There are many other differences that will keep the Israelis segregated from the other races and peoples. Yet, if anyone from the other races and peoples desire to become part of the people of Israel, that person can (with one or two exceptions that the Torah—the Teaching of Yehovah—lists).

 

8.    Why did the Elohim say, “ye shall be segregated to me”? Segregation always indicates separation from, but also separation to someone or something. Yehovah is the owner of the people of Israelis; their segregation will be to the Elohim, doing what He determines for them to do.

 

9.    Why doesn’t Yehovah desire all the peoples of the world to be segregated to Him? That wouldn’t be the most beneficial. Every cultural group has its purposes and excellencies; they need to be pursuing those things. The Israelis are segregated to be priests between members of the other cultures and Yehovah. There is no need for everyone to be a priest; others must produce other things and serve in other ways. (Anyone can be a fearer of Yehovah and a doer of righteousness; that has nothing to do with this segregation.)

 

10. Doesn’t this mean that the Israelis are special above all the other peoples of the world? The Israelis are segregated to serve (as in, slave for) the other peoples of the world! If being a slave to others makes one special, the Israelis are special. If being a slave makes one above others, that makes no sense. If being given an assignment that differs from the assignments given to others makes one special, what about the other assignments that others are given? Yet, the Israelis will lead because they will do what is right. (The other peoples and races will have some members who will also do what is right, but other members will determine to stand against doing right, and will eventually rebel against Yehovah.)

 

11. What does all the land being to the Elohim have to do with the segregation of the Israelis? What land is this? If Yehovah had said, “For the land is to me,” He would probably have been declaring His ownership over Israel. By saying “all the land,” however, He indicates that the entire planet’s land that is above water belongs to Him! Therefore, He can segregate one group of creatures (humans) made from that land to be His own property! (All humans are made from soil; their physical bodies are made from things that grow from the soil.)

 

12. What is a priest? A priest is a person who takes information and messages from a deity (a god, or the real God), and delivers those messages to humans; the priest also takes information and messages from humans, and delivers them to a deity (a god, or the real God). Thus, a priest is a ‘go-between’ from a god to man and from man to a god. Priests of the Gods of the Bible act as ‘go-betweens’ only for Yehovah (that is, the Elohim) and humans, and they always accurately give communications from Yehovah. (Many consider themselves to be priests who are not Biblical priests of the Elohim, and many are considered priests when they are not. Most are priests to false gods—gods who really aren’t gods at all.)

 

13. What is a kingdom of priests? It is a kingdom made up entirely of priests! Thus, even the Israeli children will behave as priests when the Israelis are a kingdom of priests!

 

14. What does holy mean? It means owned; it doesn’t mean anything more than this, less than this, or different from this.

 

       Ownership is so important in the Bible. It always has to do with responsibility, and relationships are always built on ownership. Slaves in the Bible were often greatly loved, and stating that one is another’s slave was very good (showing willingness to serve).

 

15. What is a holy race? It is a large group of individuals who come from just one set of ancestors, and all members of that group are owned by the same owner(s)!

 

16. What race is this, and who owns this race? This is the race that comes from Isaac and Rivka (Rebecca) through Jacob and his two wives and two concubines.

 

       Since the text says, “ye shall be … a holy race to me,” the owner is the Elohim!

 

17. What is the position of the many who joined themselves to Israel, but are not part of the race of Israel, having come from many other races? If they have the faith of Avraham, they are children of Avraham as much as if they had been born to Avraham!

 

       Galatians 3:7 They who are of faith, the same are the children of Abraham.

 

       Thus, though they were not born from Avraham, they are still accounted as offspring of Avraham. The same is true regarding Israel. Many who are not originally of the race of Israel, but who joined themselves to Israel have become joined to the race that belongs to Yehovah! Besides this, a race always includes the women who have married into it; otherwise, there would be no race anywhere.

 

       Thus, the position of those who have become part of Israel either by marriage or by some other permanent means is the same as those who are direct offspring from Isaac and Jacob.

 

18. The Elohim said, “These are the speeches that thou shalt speak unto the children of Israel.” It appears to be just one speech. Why is it considered speeches? Each part of this one speech is in itself a complete speech. (Perhaps you can tell by the questions that I asked about each part!) The children of Israel need to hear and understand every speech!

 

19. Did the Israelis understand these speeches when Moshe told them? They didn’t understand—or if they did, they didn’t believe these things. The Israelis under Moshe didn’t guard the Covenant. They were segregated, but it was from the strong Hand of Yehovah, not from the faith that they held in common.

 

 

 

IV. Moshe Presents the Speeches (verses 7-8)

 

Moshe came to the Israeli camp. He then called to the elders of the people. He then put all these speeches that Yehovah commanded him directly to the faces of these elders.

 

All the people answered together. They said, “We will do all that Yehovah spoke!”

 

 

 

Questions

 

1.    Why did Moshe call the elders of the people? The elders first had to hear what the Elohim said to Moshe, and then they could tell those whom they served as leaders. They needed to understand in case there were questions.

 

2.    Why does the text state, “he put to their faces all these speeches that Yehovah commanded him”? Moshe made certain that he saw them and that they saw him face to face in order to be certain that the elders understood just how important this is. This communication had to be very direct and very clear.

 

3.    If Moshe was speaking only to the elders, how could all the people together answer Moshe? After the elders told the Israelis what the Elohim had said, the Israelis then came together and assured Moshe that they will do all that Yehovah spoke.

 

4.    Did the Israelis do all that Yehovah spoke right after this event? No! At this time, though, they thought that they would obey.

 

 

 

V. Moshe Returns Speeches to Yehovah (verse 8)

 

Moshe then returned the speeches of the people of Israel to Yehovah (as if Yehovah hadn’t heard).

 

 

 

Questions

 

1.    Why did Moshe return the speeches of the people unto Yehovah? Didn’t Yehovah hear what they said? Yehovah did hear what they said. Yet, both Moshe and Yehovah desired to converse with each other, and Yehovah had more to say to Moshe. Moshe was reporting to Yehovah as one under the command of a commanding officer.

 

2.    Why did Yehovah come in the darkness of a cloud, according to this text? Yehovah did this so that the people of Israel will hearken by means of Yehovah’s speech with Moshe. The Israelis needed to see wonders and great miracles with mystery in order to hearken to what Moshe said. Thus, Moshe needed to go out of their sight with great fanfare in order for them to be convinced enough to hearken. The Israelis would not have believed Moshe, had Yehovah just spoken directly to Moshe without all the show.

 

3.    Yehovah then added, “And they will also believe via thee to Hider!” When is Hider, and will they believe Moshe to Hider in Moshe’s day? Hider can refer to two very different things. First, it refers to the beginning of the period of time just after the revealed periods of time end. The Bible reveals the periods of time from the creation of the world unto the creation of the New Earth. Anything beyond that hides from humans, since the Bible doesn’t describe what will occur (except for a small period of time at the beginning of the New Earth).

 

       Secondly, I propose that Hider refers to Yehovah Himself Who intentionally hides Himself from view so that humans can live by faith.

 

       If these both are correct, the Israelis will believe Moshe to Hider—that is, to the period of time right up to the end of this planet and the creation of the New Earth once Israel comes to faith, and they will believe Moshe to Yehovah—that is, all the way to faith in Yehovah Himself!

 

 

 

VI. The Darkness of the Cloud (verse 9)

 

Yehovah now said unto Moshe, “Behold I am coming unto thee in the darkness of the cloud for-the-sake-that the people will hearken via my speech with thee. And they will also believe into thee to Hider!”

 

 

 

Questions

 

1.    Why does the text again state that Moshe told the speeches of the people unto Yehovah? Besides the answer that I already proposed above, this shows one very important part of prayer: communicating to Yehovah what others said to Yehovah. It shows what a priest truly does.

 

       If anyone asks you to pray for him/her, that person is asking you to take on the role of a priest! It is a very important responsibility!

 

 

 

VII. Moshe Again Tells Yehovah the Speeches (verse 9

 

 

Moshe now had more Israeli speeches to tell Yehovah.

 

 

 

Questions

 

 

1.    Why does the text again state that Moshe told the speeches of the people unto Yehovah? This shows the reader that Moshe heard a number of speeches from the Israelis, and that Moshe personally communicated these speeches to Yehovah to obtain Yehovah’s responses (if any). Moshe wasn’t with Yehovah to only hear what Yehovah had to say, but also to communicate to Yehovah what the Israelis had to say.

 

 

 

VIII. Sanctification and the Dangerous Descent (verses 10-13)

 

Yehovah said unto Moshe, “Go unto the people. And sanctify them today and tomorrow.” He then told them what to do: “And they shall launder their garments.”

 

He then told Moshe how the Israelis must behave: “And they shall be straight-forward-ones to the third day.” Yehovah gave the reason: “For Yehovah will descend to the eyes of all the people upon Thorny Mountain in the third day.”

 

Yehovah now warned of great danger by telling Moshe of the restrictions: “And thou shalt border the people around to say, ‘Guard-ye to yourselves to ascend into the mountain and to touch into his edge!’” (He was telling them to not ascend into the mountain, and even to not touch into the mountain’s edge!) Yehovah gave the reason why: “Each toucher into the mountain: dying, shall die!” Yehovah made the warning very specific: “Thou shalt not touch a hand into him!” If a person were to throw a stone to or at the mountain, “stoning, he shall be stoned!” If a person were to shoot an arrow toward the mountain, “shooting, he shall be shot!” Even if an animal goes to the mountain, or if a man tries to get up the mountain, “If beast, if a man: he shall not live!” This was a very strong warning!

 

Yehovah finished this speech by telling when the Israelis will ascend into the mountain: “when extending the flow!”

 

 

 

Questions

 

1.    What does sanctify mean? It is the verb form (the action form) of holy; thus, it means to cause something to be owned (that was either unowned before, or had different ownership).

 

2.    Why did Moshe need to sanctify the people if Yehovah already owned them? While Yehovah owns all things, the Israelis still hadn’t formally had their ownership transferred to Yehovah! Thus, the Israelis were still unowned, and they needed to witness this transfer of ownership.

 

3.    Why did Moshe need to do this “today and tomorrow”? Sanctifying several million individuals took time—that is, two days.

 

4.    What process was involved in sanctification? The text doesn’t give the steps. Thus, sanctification can be accomplished in a number of different ways with the very same result: the person or group becomes owned by Yehovah!

 

5.    Why did they need to launder their garments? They had to be clean (versus unclean, not versus soiled or dirty). Being clean in this way meant that they could participate in the congregation of Israel; if they were unclean, they were not to be part of a congregation (until they were clean). Congregating means coming together and assembling for a single purpose.

 

6.    What does straight forward ones mean? This means persons who do not deviate (turn aside to go another way or to behave a different way) from either a behaviour, a way or road, or from an instruction.

 

       Yehovah commanded that the Israelis must remain as they are (sanctified and with laundered clothing) to the third day. If they weren’t being straight-forward, they would instead return to their normal ways of living, ways that were crooked and that caused them to become unclean (sin always makes a person unclean).

 

       A person can become unclean without sinning, and normal processes in life will cause a person to become unclean. There is no sinfulness in becoming unclean. Sin, however, always makes a person unclean, as I mentioned before.

 

       Being straight-forward, then, indicates continuing as clean (versus unclean), and doing what is right in the eyes of Yehovah.

 

7.    Why, again, will Yehovah descend upon Mount Sinai in the third day? Yehovah will do this so that the Israelis will hearken to Moshe when he gives the speeches of Yehovah to them.

 

8.    What does “border the people around” mean? This means to have them stand around the border of the mountain (Mount Sinai) so that they will surround the mountain (and be a witness of what occurs).

 

9.    What does “Guard-ye to yourselves to ascend into the mountain” mean? This sounds like it means that the Israelis must ascend into the mountain—that is, this is how it comes across in English. It is the opposite in Hebrew; this guarding is to make certain that they don’t ascend into the mountain. The next sentence shows this.

 

10. Why was Yehovah so strongly against any Israeli ascending into the mountain and even touching the very edge of the mountain? I propose that this has everything to do with End Times events (events that the Bible declares will occur during the End Times, which include the seven years of Tribulation that will occur many centuries from today). Another mountain will be important at that time: Mount Zion. (It is presently a small hill in Jerusalem, but it will be raised a huge mountain during the Tribulation.) When Mount Zion has been raised into a huge and very tall mountain, it will be a refuge for Israelis and friends of the Israelis who are willing to risk their lives for Israeli brothers and Israeli persons in need. Only those who are willing to risk and give their lives for the Israelis and friends of the Israelis will be permitted entry to this mountain; the rest will be kept out and will eventually be killed (unless they also become intentional heroes and heroines before it is too late). Yehovah, in the form of Yeshua, will descend on that mountain (Mount Zion); all who have the faith and life-saving behaviour of Moshe will be granted entrance. Those (Israeli or not) who touch Mount Zion and who are unwilling to risk their own lives to save the lives of Israelis and their friends will not live!

 

11. According to verse 13, what will happen to an Israeli who throws or slings a stone at Mount Sinai at this time? That person will be stoned to death!

 

       Stoning involves having a group of folks surround the person about to be stoned, who is in the middle of a circle of these folks. They then take stones and rocks, and throw them as hard as they can at the person in the middle, hitting the person in any way they can until the person is dead. They then take the stones thrown, and cover the person. When the Israelis did this, it was usually a quick death; one rock to the head of the person would knock the person out, and the rest of the thrown rocks would ‘finish the person off.’ This kind of execution showed the contempt and anger of the crowd against the person being stoned, since that person was considered endangering the entire crowd by bringing the fierce anger of Yehovah against them if they didn’t stop this person.

 

       Stoning was also used against innocent persons later in Israel’s history; such stonings are murder, and Yehovah keeps an account of them.

 

12. What will happen to an Israeli who shoots an arrow at the mountain at this time, and why? The Israeli will be shot with an arrow! I propose that this also refers to events on the future Mount Zion when enemies of Israel will shoot arrows at inhabitants of Mount Zion. Later in the Tribulation, they will not succeed in harming anyone, but they themselves will be shot with arrows and will die!

 

13. What will happen if a bull goes too close to Mount Sinai, and crosses onto the edge of the mountain? The bull must be put to death!

 

14. Yehovah told Moshe to say, “They shall ascend into the mountain when extending the flow.” What does this mean? The word for flow (as in the flowing of waters, or the flowing of objects that are in motion) is the word Jubilee. (That is what Jubilee means.) Jubilee is a time of flowing—that is, when Israeli slaves of Israelis flow back to their own inheritances, and when Israeli lands temporarily sold to fellow-Israelis flow back to their owners. Debts flow back to a debt-free accounting (meaning that those who owe debts now owe nothing).

 

       The extending of the flow, or the extending of the Jubilee will occur near and at the end of the Tribulation. That is when the Israelis (who are willing to risk and give their lives to save the lives of their brethren) will ascend into the mountain at that time (Mount Zion). The Israelis will be in faith at that time, and will be truly clean before Yehovah (cleansed from all unrighteousness—that is, from all things that are sin).

 

 

 

IX. Sanctification and Women (verses 14-15)

 

Moshe descended from the mountain to come unto the people. He then sanctified the people. Afterward, they laundered their garments.

 

Moshe said unto the people, “Be-ye straight-forward-ones for three days. Touch-ye-not unto a woman.” (See the questions.)

 

 

 

Questions

 

1.    What water did they use to launder their garments? They used the water flowing from the Rock (the Rock being Messiah Himself).

 

2.    Why did they have to launder their garments? What does this picture? Garments can picture several things in the Bible:

 

       Genesis 38:19 And she put on the garments of her widowhood.

 

       Isaiah 59:17 And He put on the garments of vengeance for clothing.

 

       Isaiah 61:10 He clothed me with the garments of salvation; He covered me with the robe of righteousness…

 

       Isaiah 61:3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness…

 

       Revelation 19:8 And to her was granted that she shall be arrayed in fine, clean and white linen. For the fine linen is the righteousness of saints.

 

       Laundered garments indirectly picture righteousness. The Israelis were not righteous, but they were told to do certain things that picture future events.

 

3.    Why did Yehovah command the Israelis to not touch unto a woman? Were women inferior, unclean and to be avoided? They were not inferior in any way.

 

       A woman might be on her menstrual cycle, in which case she is unclean (but not at all sinful from this). If a man and a woman have sexual intercourse, they are both unclean (but not at all sinful if they are married to each other). The idea was to remain clean for these couple of days.

 

       A woman wasn’t be avoided, but physical contact with a woman was to be avoided during these several days so that there would be no uncleanness beyond what was beyond the control of the Israelis. Yehovah’s command was as much to the women as it was to the men!

 

4.    Was there a problem if an Israeli man or woman was already unclean by something beyond what he or she could avoid? No. This command was exactly as given:

 

       They were commanded to

 

  • Be sanctified
  • Launder their garments
  • Refrain from touching a woman.

       This didn’t stop them from holding their babies (male or female) and from doing the things that were normal to life.

 

 

 

X. Sound, Earthquake, Smoke and Terror (verses 16-19)

 

The morning of the third day after Moshe’s sanctification of the Israelis, the entire camp heard voices, saw lightnings, saw a heavy could upon the mountain, and heard the very strong voice of a shofar! Everyone in the camp began to shake from the terror of these things.

 

Moshe and the Israelis exited the camp to meet the Elohim (Gods). They positioned themselves right under the mountain (without going near enough to touch it).

 

All of Mount Sinai is smoke because Yehovah descended upon him in fire. His smoke ascended as the smoke of the furnace! All the mountain greatly shook with an earthquake. The voice of the shofar was walking—traveling along the land—and was very strong!

 

 

 

Questions

 

1.    Who was in the third day (verse 16)? The event about to be described is he.

 

2.    What four things did the Israelis witness on this morning of the third day? The Israelis witnessed the following:

 

  • Voices
  • Lightnings
  • A heavy cloud upon the mountain
  • The very strong voice of a shofar

3.    What is a shofar? It is a ram’s horn that has been hollowed out so that it can be blown like a trumpet. The following is a picture of a shofar:

 

Shofar by Olve Utne

 

By Olve Utne,

 

a Temani (Yemeni Jewish) style shofar made from a horn of the greater kudu.

 

http://en.wikipedia.org/wiki/File:Jemenittisk_sjofar_av_kuduhorn.jpg

 

       The following is a picture of the animal called the greater kudu from which ram’s horns like the above are acquired:

 

Greater Kudu by L0k1m0nk33

 

(Uploaded by L0k1m0nk33 at en.wikipedia)

 

http://en.wikipedia.org/wiki/File:Male_greater_kudu_horns.jpg

 

 

 

       The following is a picture of a man blowing the shofar:

 

Blowing the Shofar by Jonathunder

 

By   Jonathunder,

 

http://en.wikipedia.org/wiki/File:ShofarSound.JPG

 

4.    Why did all the people in the camp quake?

 

  • The voices were very loud; they probably sounded like thunder!
  • The lightnings were very bright, and they hadn’t been there moments ago.
  • The heavy cloud upon the mountain suddenly had appeared; the Israelis didn’t know what was in the cloud.
  • The shofar had a very strong voice! It was very loud, and it lasted quite a while!

 

 

       With all these things together, the Israelis were terrified of the largeness and power of this God Who had also caused the terrifying plagues in Egypt!

 

5.    If the people [singular] was so afraid, why did this group exit with Moshe to meet the Elohim? The Israelis were curious, and they figured that they should stay with Moshe. (Moshe is safety.)

 

6.    Where did they go? They positioned themselves in the ‘undermost’ part of the mountain—that is, as close as they could come without actually beginning to go up the mountain.

 

7.    Did Mount Sinai become smoke? The mountain didn’t become smoke, but rather it was totally surrounded by smoke over all of its surfaces so that all the Israelis could see was smoke.

 

8.    Why did Yehovah’s fire cause so much smoke? This way, the Israelis could not look upon Yehovah; He was still hidden! Yet, He descended upon the mountain in fire, so that they could see His fire! (The fire didn’t burn up the mountain; it was still there when Yehovah’s fire was gone.)

 

9.    How does the smoke of a furnace ascend? It goes up very rapidly because of its great heat!

 

10. What fifth thing did the Israelis also experience at the same time? They experienced a great earthquake of the mountain! Thus, they saw, heard and felt these things!

 

11. The text says, “the voice of the Shofar was walking.” What does this mean? I would not have known what this meant except for an experience I had as a child. I was near a lighthouse when clouds moved in. Modern lighthouses can use their light when it is clear, but they can also use their horns when it isn’t. The sound will warn ships that there is danger in the waters if they get too close. Now, when the lighthouse horn sounded, it was loud! It was so loud, that the concrete walkway that stood about ten feet above the water vibrated. The vibrations were so strong, that I as a child felt as if I would slide into the water! The horn sounded for about five seconds (which seemed like forever). When it stopped, I thought I would hear silence, but I didn’t! I could hear the sound continue across the water. It was quieter, but it continued for a number of seconds! It was walking! This is what the Israelis experienced with the sound of the shofar! It had the loudness of a blasting horn of a lighthouse!

 

 

 

XI. Moshe and the Elohim Communicate (verse 19)

 

Moshe will speak to the Elohim, and He will answer Moshe via the voice!

 

 

 

Questions

 

1.    What did Moshe say to the Elohim? The text doesn’t say what he said.

 

2.    How could Moshe’s voice be heard with the much greater sounds occurring? The Elohim could have heard Moshe had he whispered, or even had he spoken to Him in his thoughts! The Elohim isn’t hard of hearing.

 

3.    What did the Elohim answer? Again, the text doesn’t give this information.

 

4.    Did the Israelis hear the answer? They did! I just don’t know if they understood! (The Hebrew language sometimes uses voice for thunder!)

 

 

 

XII. Yehovah Descends; Danger is to the Israelis (verses 20-22)

 

Yehovah descended upon Mount Sinai’s head. Yehovah then called to Moshe, summoning him unto the head of the mountain. Moshe ascended.

 

Yehovah said unto Moshe, “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him!”

 

Yehovah also warned, “And also the priests who are approaching unto Yehovah shall sanctify themselves lest Yehovah will blow-up into them!”

 

 

 

Questions

 

1.    Hadn’t Yehovah already descended (verse 18)? He had already descended as fire; I cannot tell from the text whether He then descended in a form other than fire, or whether this is telling the reader again that He descended (in person).

 

2.    Why did Yehovah call to Moshe to come unto the head (top) of the mountain? Yehovah desired that the Israelis see Moshe ascending to speak in person with Yehovah. Yehovah knew that the Israelis would not have believed any report stating that Yehovah spoke directly to Moshe to give what Yehovah is about to give unless the Israelis saw Moshe ascend to this terrifying God.

 

3.    It seems that Yehovah was about to tell Moshe something when Yehovah suddenly commanded Moshe, “Descend! Witness into the people lest they will fragment unto Yehovah to see! And many shall fall from him!” If this is true, what was happening? The Israelis began “to fragment” (that is, to come out of the group and split up into small groups) to follow Moshe up the mountain in order to see Yehovah! If they were to do this, they would be killed! (They are not ready to see Yehovah; Moshe is.)

 

4.    Were the priests any more ready than the Israelis? No! Any of them approaching unto Yehovah also had to sanctify themselves lest Yehovah would blow up into them!

 

5.    What does blow up into them mean? The Hebrew word has the following acceptations (accepted uses): to break through or down or over; burst, burst open, breach; to break or burst out (from womb or enclosure); to break into or open; to break up or away, break in pieces; to use violence. I saw this as describing blowing up into the priests if they violated.

 

6.    What did the priests have to do to sanctify themselves? They had to both declare and demonstrate that they are owned by Yehovah (and not by false gods)! (The Israeli priests were as pagan as the Egyptians, as were the rest of the Israelis—a few being exceptions.)

 

 

 

XIII. Confusion Over Ascending or Not (verses 23-24)

 

Moshe said unto Yehovah, “The people will not be able to ascend unto the Mount-of-my-Thorns [Mount Sinai], because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him!’”

 

Yehovah replied, “Go! Descend!” Moshe had to deliver Yehovah’s communications to the Israelis. Yehovah gave more commands: “And ascend thou, and Aharon with thee.”

 

As for the rest, Yehovah said, “And the priests and the people shall not fragment to ascend unto Yehovah lest He will blow-up into them!”

 

 

 

Questions

 

1.    Why did Moshe say unto Yehovah, “The people will not be able to ascend unto the Mount Sinai because Thou, Thou testified into us to say, ‘Border the Mountain and sanctify him’”? Had Yehovah said that the people should ascend, or had He said that they must not ascend? Yehovah had said that the people must not ascend, but He also said (verse 13): “They shall ascend into the mountain when extending the flow.” Moshe was confused by this.

 

2.    Aren’t the two statements about ascending or not ascending the mountain in conflict with each other? They would be except for one little detail: they have very different timings. The Israelis must not ascend Mount Sinai at this time; they will die. They Israelis must ascend Mount Zion far into the future in order to live. Moshe didn’t immediately realize the difference in the timings of Yehovah’s statements.

 

3.    Did Yehovah explain to Moshe what had confused Moshe? Why, or why not? Yehovah did not explain these things to Moshe. He left it up to the readers and Moshe to figure out both statements so that they are not in conflict with each other. Timing will so often be the answer in what appears to be conflicts in the Bible.

 

4.    Why did Yehovah desire that Aharon ascend with Moshe? The Bible always establishes that at least two witnesses must be present for a testimony to be legally valid (that is, to be considered in a court as acceptable). Had Moshe alone said what Yehovah said and did, the Israelis would not be required to consider Moshe’s testimony as valid. If Aharon accompanies Moshe and can testify what Yehovah will do and say, the Israelis will have two witnesses.

 

 

 

XIV. Moshe Descended the Mountain (verse 25)

 

Moshe then went down the mountain to return to the Israelis. He had life-saving information.

 

 

 

Questions

 

1.    What was the purpose for Moshe descending Mount Sinai at this point? It was to bring Aharon up with him to meet with Yehovah.

 

2.    How did the Israelis respond to Moshe’s arrival? While the text doesn’t give this information, the Israelis had been terrified by the sights and sounds on Mount Sinai. Moshe had gone up, and had returned without harm. When both Moshe and Aharon now ascend Mount Sinai, they won’t be so afraid.

 

 

 

 

 

We’re All Trying to Get to the Same Place!

We’re All Trying to Get

To the Same Place!

 

And you all will succeed! Most folks hold religions that claim to deliver faithful followers to ‘heaven’ or some form of ‘Nirvana’. Some religions claim exclusivity, declaring that followers of other religions will not make it, and other religions allow for followers of other faiths to be included in everlasting bliss.

 

What is true? If everyone is trying to get to the same place, and if that place is good, will they all succeed?

 

First, not everyone is trying to get to the same place. Some folks know they are going to hell, and they seem to want it that way. Most folks don’t believe in a literal Hell—or if they do, they believe that a loving, merciful god would never send them there.

 

More folks believe in a ‘heaven’ than in a hell, and far more folks believe in a ‘heaven’ than in a god. Not many hold strongly to a ‘no heaven, no hell’ annihilation concept, especially when they are in danger of dying.

 

The Bible is one of the faiths that is exclusive. It holds,

 

Acts 4:10 Be it known unto you all, and to all the people of Israel, that this man does stand here before you whole by the name of Messiah Yeshua [Salvation] of Nazareth whom ye crucified, whom God raised from the dead—even by Him. 11This is the stone that was set at nothing by you builders, Who is become the head of the corner. 12Neither is there salvation in any other! For there is no other Name under heaven given among men by which we must be saved.

 

If the Bible is true, other faiths (including some ‘Christian’ faiths) that hold other ways and means of Salvation (from sin and unto everlasting life) are wrong.

 

If all the folks trying to get to the same place will succeed, religion is basically useless, except as it structures societies.

 

Most folks comfort themselves in the certainty that they and their loved ones are going to a heaven. Only a rare funeral includes a statement that the deceased was damned. ‘Christian’ preachers often pronounce the dead in bliss, in the arms of Jesus.

 

The Bible states,

 

Proverbs 14:12 and 16:25 There is a way that is straight to the faces of a man, and the ways of death are her afterward!

 

The way appears straight, but it leads only to ways going to death.

 

Messiah Yeshua (Salvation, transliterated ‘Jesus’) warned the Israelis who will live during the Tribulation,

 

Matthew 7:13 Enter ye in at the narrow gate! For wide is the gate and broad is the way that leadeth to destruction, and many there be who go in there. 14Because narrow is the gate and constricted is the way that leads unto life, and there are few who find it.

 

This text must be taken literally, and it refers to Mount Zion near the end of the Tribulation (as do all the surrounding texts). All the instructions of the God of the Bible are very specific.

 

Religion is quite profitable. Folks donate a lot of money to all religions each year. Clerics and priests of the many religions can promise the dead almost anything; once a person is dead, it is rather hard to return and tell the cleric or priest, “You were dead wrong!” Religion offers no money-back guarantees.

 

Some forms of ‘Christianity’ spend much time telling folks ‘how to get saved’, and give them guarantees that if they confess certain things and pray a certain prayer, meaning it in their hearts, they are saved. They appeal to folks fearing Hell or desiring heaven when they die, and they speak as if they have certain knowledge from God about a person’s salvational status. If their faiths are contrasted to Abraham’s faith listed in Genesis, the contrasts will abound.

 

Knowing and caring about only a few texts never shows a love for the word of any god, but contempt. Biblical Saints valued every word that proceeded out of the mouth of the Biblical God. The Bible declares,

 

Romans 10:17 Faith is by hearkening, and hearkening is by the word of God.

 

A person who claims to hold the Biblical faith claims to have hearkened (heard and acted). Even the hearkening itself is by the Word of God. When did these vendors of cheap ‘salvation’ who know practically nothing of the Word of God ever hearken? They claim to know the way of salvation; they give the ways of death to suckers. They give security to folks supposedly trying to get to ‘the same place.’ Only, they don’t really know where they themselves are going.

 

The Bible is the most ignored popular book in the world. If the proportion of professionals in the Bible who actually know and understand the book were calculated, the number would be shockingly small. A person can sound educated in the pulpit, but let a child ask a reasonable Biblical question, and few Biblically educated folks on the earth will know the answer. No profession on earth has such a low standard as the religion profession. Consider the Biblical caliber of the normal Sunday School or Sabbath School teacher as an example.

 

Is Truth hard to find?

 

Romans 1:18 For God’s wrath is revealed from heaven upon all ungodliness and unrighteousness of men who hold the Truth in unrighteousness 19because what is known of God is manifest among them; for God manifested to them! 20For the invisible things of Him from creation of the world—both His eternal power and divinity—are perceived unto their being without excuse, being understood by the things made.

 

If God has made Truth, His eternal power, and His divinity obviously clear (manifest), has He hidden the way of life? Many want to go to a heaven; few care about what happens after death, though some like to discuss it. Most just don’t like the Biblical God, and many view His description with bitterness. Wherever they are trying to get, it isn’t in the same place with the Biblical God. Yet, strangely, if the Biblical record is true, all folks in the Lake of Fire and Sulfur (‘Hell’) will always be right there with this very God, feeling the intensity of His wrath! They will not avoid Him, but will ‘enjoy’ the Hell of His company throughout time.

 

Revelation 14:9 And the third angel followed them, saying with a loud voice, “If any man worship the beast and his image, and receive his mark in his forehead or in his hand, 10the same shall drink of the wine of the wrath of God that is poured out without mixture into the cup of His indignation! And he shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb [referring to Yeshua]. 11And the smoke of their torment ascends up forever and ever! And they who worship the beast and his image, and whosoever receives the mark of his name, have no rest day nor night.

 

This is the same place that all are ‘trying to get to’ if they will not receive the love of the Truth:

 

2 Thessalonians 2:10b They received not the love of the truth, that they might be saved. 11And for this cause God shall send them strong delusion, that they should believe a lie, 12so that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

 

Instead of attempting to arrive at a place, wouldn’t the wise choice be to find the true God?

 

If you don’t know how, try obtaining a better translation of the Bible (like the King James Version, that uses the more specific forms of pronouns). Read Genesis very carefully, asking many questions in each verse, writing your questions and proposed answers if you are able. You will learn much by your questions, and you will find the answers if you continue with patience. Most folks are in a hurry; they are in a damned hurry.

 

Sin-What If I Have Sinned?

What If I Have Sinned?

(A Document for a young child)

 

A popular belief is that everyone will sin at least once in a while, and this cannot be helped. Those same people get angry if the sin of someone else hurts them, and they don’t take the view that it was ‘just one sin’!

 

Think about how Messiah Yeshua views sin. Every sin a person does is bad enough that He died for it. Suppose you had to die if some else sinned. Would you think that that sin was ‘no big deal’ or that the other person sinned just because “everyone will sin once in a while”? Suppose your mother, father, or your guardian had to die if you sinned. Would you think that it was no big deal, or would you instead do your best to not sin?

 

A Lamb or Goat Died

2,000 years ago in Israel, every time any person sinned (even if the person was just 13 years old), a perfect, beautiful, spotless lamb or goat had to have its throat cut so that it would die. The one who cut its throat was the one who had sinned! Could you cut the throat of a lamb so that it died? Would you cry? That lamb stood for Messiah Yeshua Who shed His blood for sin. It was as if His throat had been cut (though it wasn’t). Rather, His hands and His feet were nailed to wood, and He died slowly and painfully. He did this for you and for me.

 

Sin is a very big deal. Yehovah the God of Israel does not see sin as somethi ng that everyone will do once in a while. He instead sees sin as violent act, one so bad that the effects of it can last generations. The consequence of sin is death!

 

Haters and Lovers of God

Most folks are not sons or daughters of the King, Messiah Yeshua. Most ignore Him. Some hate Him. Those who hate Him love sin. Those who ignore Him live as if His dying for their sins was a waste of time. Some deny that they are sinning when they are, because they desire to continue to sin. They are enemies to God. A very few love God and love doing right. You can recognize them because they hate sin and they fear the God of Israel.

 

Sinners Sin

If one who ignores God sins, that is to be expected. A sinner will sin! A sinner is one who naturally sins! God will someday judge this sinner and will take vengeance on him for ignoring Him. After all, he was made in God’s image. He blasphemed his Creator by sinning in that body that is the very likeness of God. He will everlastingly suffer in the Lake of Fire and Sulfur because he refused to turn to the Truth.

 

If someone who hates God sins, this is also expected. A sinner will sin! One who hates God clings to sin. God will someday judge him and cast him into the burning Lake of Fire and Sulfur where he will everlastingly suffer because of his refusal to turn to God and the Truth. God hates all workers of iniquity (sinful guilt)!

 

What is a Saint?

What happens if a Saint sins? First, what is a Saint? Some think that a Saint is a person who is a hero of a church (like ‘our lady of Guadalupe’ in the Catholic Church). That is not what a Saint is in the Bible. A Saint is one who has become the property of God. God owns that person as a son or daughter. A Saint has been saved from sin and from sinning. The Saint can now consistently do righteousness. Anyone who has turned to the God of Israel and has turned from sin and sinning in order to do righteousness is a Saint. One can be very young, and truly be a Saint.

 

If a Saint Sins

What happens if a Saint sins? Again, it is expected for a person who ignores God or hates God to sin. The Bible does not expect a Saint to sin. The King is far more offended if a Saint sins than when an evil person sins. Saints are commanded to not sin. If they do, their Owner is furious.

 

If your parent or guardian tells you to do something, you are supposed to do it (if it is not wrong to do). If your parent or guardian tells someone else’s child to do something, however, the child might do it, and the child might not do it. It depends on whether the child has been taught to obey your parent or guardian. Yeshua knows that those who are not His children will not necessarily obey His voice. The obedience of His children is necessary, however. A Saint’s sinning is very serious. It insults the Owner.

 

The King is furious over a Saint’s sin. Sin put Yeshua on the cross! If the Saint goes to the King and admits that he or she has sinned, and turns from that sin, there is usually forgiveness. The sin sometimes still has some very bad consequences.

 

Suppose, for example, that you were told to never go into a medicine cabinet that was high up in the bathroom. Suppose that you did what you were told not to do: you got up on a chair, opened the medicine cabinet, and put some of the tablets into your mouth. Then your parent or your guardian found out what you did, and knew that the medicine would make you very sick. You might say, “I am sorry, I won’t do it again.” The parent might say, “I forgive you,” while the parent takes you to the hospital to have your stomach pumped—and that’s not fun. It really hurts. The parent forgave, but the result of the sin was still painful. Sin often does bad things even if one is forgiven for the sin.

 

If a Saint sins and doesn’t turn from that sin, King Yehovah may judge that Saint with a judgment far worse than He would for non-saints who sin in the same way. Saints have no business sinning.

 

Some sins will not be forgiven in this life. Two Saints who sinned were named Ananias and Sapphira. They held back some money. Yehovah killed them because they lied to the Spirit of Yehovah.

 

Saints will also be judged:

 

2 Corinthians 5:10 For we must all appear before the judgment seat of Christ that every one may receive the things in the Body according to what he has done, whether good or bad. Knowing therefore the terror of the Lord, we persuade men.

 

The Meaning of Forgive

What does forgive mean? Suppose you had a friend who was playing with you, and your friend tore your doll’s dress. Suppose that this friend seemed to do it on purpose. You became angry, and you and your friend were not friends for a while. Suppose your friend later came and said, “I am sorry. Will you forgive me?” Your friend would be saying, “I admit that I did wrong and I know that I can’t fix it the way it was before. Will you be willing to accept the doll’s dress the way it is so that you and I can be friends again?” To forgive is to be willing to carry the consequences of what a person did to you, and to be willing to take the hurt that was caused. In some cases, you might not be able to trust the other person again. You can still forgive. You cannot forgive someone who did wrong to another person, however. The one who was damaged must forgive.

 

There Must Be a Turning from Sin

If a Saint sins, the Saint sometimes may be forgiven. The King certainly only forgives a Saint’s sin if he or she turns from doing that sin. One who says, “Forgive me!” is saying, “I am turning from doing this; please carry the damage of what I did, and please be willing to take the hurt that I caused you.” This is a request for justice, but of a different kind. The wrongdoer is asking the other person to remove the burden of guilt so that justice is now satisfied regarding that person. If the other person or if the King says, “I forgive you,” he is saying, “I will carry the harm, hurt and burden of justice for what you did.” If the wrongdoer does the wrong again, he or she did not turn from doing it, and therefore lied! This will only anger the offended person more, and it will anger the King Who was hurt by the sin!

 

Sin and Death

Messiah Yeshua provides forgiveness. It is far better to not sin in the first place. Sin causes death! The Bible teaches the Saint that the wages (that is, the payment) of sin is death! That is a terrible thing! So, the Saint is being warned, DON’T SIN. Take sin very seriously! Do right!

 

What is Sin?

What if the Saint seems to sin the same sin over and over again? Many do not know what sin is. If one doesn’t know what sin is, he or she might think that something is sin when it actually isn’t, or might think something isn’t sin when it is. Suppose, for example, that you have a dirty word come up in your mind. You might try to get the word out of your mind, but it comes back again and again. You don’t say the word, but the word is just there. Have you sinned? No. Most thoughts are not sin (unless they are thoughts where you begin to plan to do something that is sin).

 

There seem to be six Biblical definitions of sin. We will consider each so you can know what is and isn’t sin.

 

(1) All unrighteousness is sin. This means that anything that is not right before God is sin. In order to find out what is not right, one must read or hear the Bible, or obtain some direct communication from the Biblical God. It is wrong to steal, so this is a form of unrighteousness (a form of not doing right). It is a sin to not treat your parent or guardian with respect (like to talk back to them as if they are your enemies or your girlfriend). It would be an act of unrighteousness for your parent or guardian to tell you to do something that is wrong according to the Bible; that would be a sin of the parent or guardian! (In such a case, treat the parent or guardian with respect, and have enough respect to report it to a trustworthy authority.)

 

(2) To know to do something that is right to do, and to refuse to do it is to sin. Suppose that your parent told you to make your bed, but you play instead. This is sin against your parent. You have been disobedient! You would be able to play later, but you choose to play instead of being obedient. This is wrong! The same is true of the commandments that Yehovah the God of the Bible gave to all. (He gave most commandments to one group, the Israelis, and most to the priests of Israel, but He gave a few to every person.) Violating His commands is sin. (There are different levels of sin; some have very serious consequences while others only required an animal sacrifice with the confession.)

 

(3) Anything that is against what the Bible teaches is sin. Any reader can know what is right or wrong by reading what the Bible says is right or wrong. One who fears God and believes the Bible will do what is right. For example, the Bible states that no sentence can be passed against one on the testimony of what just one person says about the other. At least two or more witnesses must say the same thing in order for a sentence to be passed. (A witness does not have to be a person. It can be a camera or anything that tells a true story. Nowadays, DNA evidence is one of the best witnesses.)

 

Suppose your friend comes to you and says, “John hit Sue!” Then you say to another friend, “John hit Sue!” You have sinned against John by doing this because you claimed that this story was true when you are not a witness. You didn’t see John hit Sue.

 

You are to listen to your parent or guardian because a good parent or guardian protects. When it comes to others, however, you should never believe what just one person says about another person. That can be gossip. Always wait to see if others who witnessed it say it the same way. Do it the Bible’s way! (If you are being warned about another person by just one person, however, use wise caution. That one person may be speaking the truth. You are not a witness, but your life can be saved by one person’s testimony or warning to you!)

 

(4) Sin is the transgression of the Law! What is transgression? The word means to “go outside the rules!” What is the Law? This is the Teaching of God, the Teaching of Moses. This is found in the first six books of the Bible. Yehovah gave this Teaching to the People of Israel. It told the Israelis that they are not to bow down before any other God except Yehovah the God of Israel! If anyone of Israel secretly bows down to another God, this is sin. Get to know this Teaching of God! You will never understand the way God thinks of things as right or wrong until you get to know this part of the Bible. The word right is righteousness in the Bible.

 

(5) The Lamp of the wicked is sin. If a person tries to tell you what the Bible says, and that person does things that are not right, do not listen to him. His ‘lamp’ is like a flashlight. He tries to show you and others what is right and true as if he is shining a flashlight on something so that you can see it. His flashlight is not a good flashlight, though. It will show you things that will help you do wrong. Do not follow his flashlight. Do not listen to him telling you how you should see things in life. All religions of error do this very thing. They claim to be true and Godly sources of light, but they teach sin rather than light.

 

A Saint Keeps from Sinning

What if a Saint sins the same sin over and over again? If the Saint is one who has been saved from sin and from sinning, he has been saved by Yeshua (Salvation)! Yeshua has all power! So, if He has saved a person, that person already has the power to not sin! If a person truly cannot stop sinning, he hasn’t been saved. Remember that a sinner is one who sins! A Saint is one who has been saved from sin and from sinning in order to do right and good, justice and acts of obedience. If a person cannot quit, that person has not been saved. If anyone thinks that sin is not serious, that is a great insult to the Yeshua! That person has not been saved and is not a son or a daughter of this God. The Saint will refrain from sinning! The sin will make the Saint so upset and fearful of the anger of the King that the Saint will turn from doing such mean things against Yeshua!

 

How Long Does God Stay Angry?

You might ask, “If I sin, will God be angry with me about that all the time?” If you turn from doing that sin and admit that you did it, He will not come after you. If you are a Saint and you sin, He will angrily come after you because you are a child of His! He will not overlook your giving Him a bad reputation before others and angels! Two Saints in the Bible lost their physical lives by one sin (look up Ananias and Sapphira). If you are not a Saint and you are fearful of this, you might consider this before becoming one. However, don’t forget that the consequences of not becoming one are everlasting.

 

Can I Live without Sinning?

Well, you certainly can’t live by sinning! Many will tell you that you can’t live without sinning once in a while. Don’t believe them! They do not know the King Yeshua, and they don’t know the power of the new life that He gives in Salvation. They think that God is weak—that He can’t help a person to not sin—while claiming that God can do anything! They are wrong; you can prove them wrong! How? Don’t sin!

 

How Can One Know that She Pleases God?

How Can One Know that She Pleases God?

 

Introduction

This is a copy of an examination given to those at the Way House of Ministries to Women, Arkansas sometime in 1990. Terri was one present, and the following is a copy of the examination as she wrote it (with a few grammar corrections). Please note the careful answers, and the way she went about proving her answers.

 

1. How can one know that she is pleasing God?
a. Write out the reason.
b. Give Biblical proof for each part of your answer.

 

A. God is consistent. Jehovah’s standard of righteousness and justice never changes. Based on these two things plus the testimony that those in the Bible who in the fear of God, obeyed, they pleased God by following the same standard of righteousness and justice.

 

God never changes.

 

B. God is consistent: Proof:

 

  • Mal 3:6 “I am Jehovah I change not.”
  • Numbers 23:19 God is not a man that He should lie; neither the son of man that He should grieve himself; hath he not said, and shall He not do it? or hath he spoken or and shall he not make it good?”
  • Romans 11:29 “The gifts and callings of God are without repentance.”
  • James 1:17 “Every good and perfect gift is from above, and cometh down from the Father of lights, with whom is not variableness, neither shadow of turning.”
  • Hebrews 13:8 Messiah Yeshua is the same yesterday, and today and forever.”

 

Those who feared Jehovah obeyed— There are several cases of those who followed His standards and pleased Him. In Hebrews 11:2 the Bible states, “For by it (Faith) the elders obtained a good report.” This good report means that Jehovah was very pleased by what they did and most importantly by their fear of Him. Jehovah was very pleased by Abel. Jehovah even testified of His gifts (Heb 11:4). Enoch’s whole testimony was that He pleased God.

 

  • Abraham was an example of someone who obeyed (Heb 11:8).
  • Sarah also was one who pleased Jehovah.
  • Joseph so obeyed Jehovah and kept His Standard that he refused to sin when given the opportunity.
  • David was a man after Jehovah’s heart.
  • Elizabeth and Zacharias were two Saints who definitely met the requirements for pleasing Jehovah. Luke 1:6 “And they were both righteous before Jehovah walking in all the commandments and ordinances of Jehovah blameless.

 

Because of all these facts, if one knows the standards and justices of Jehovah, and obeys, then they should know with utter certainty that they please Jehovah.

Exodus 18 Judging Relatives QA Supplied

Judging Relatives

With Questions and Proposed Answers

 

Background and printed text: Exodus 18

 

Exodus 18:1 And His-Excess [Jethro], priest of Contention, Draw’s [Moshe’s] father-in-law heard all that Elohim did to Draw [Moshe] and to Israel his people: that Yehovah exited Israel from Egypt. 2And His-Excess [Jethro], Draw’s [Moshe’s] father-in-law took Zipporah [Ladybird], Draw’s [Moshe’s] woman (after her being sent [more than once]) 3and two of her sons, the name of which the first is Sojourner-There [Ger-Shom], for he said, “I was a sojourner in a foreign land!” 4And the name of the one is My-Mighty-One-Helped [Eli-Ezer], “Because-of the Gods of my father when helping me; and He rescued me from the sword of Pharaoh!”

 

5And His-Excess [Jethro], Draw’s [Moshe’s] father-in-law, came, and his sons and his woman, unto Draw [Moshe], unto the desert that he camped there, Mount of the Gods. 6And He said unto Draw [Moshe], “I, thy father-in-law His-Excess [Jethro], come unto thee! And thy woman and two of her sons are with her!” 7And Draw [Moshe] exited to meet his father-in-law. And he prostrated. And he kissed to him. And they asked a man to his neighbour for peace. And they came the tentward.

 

8And Draw [Moshe] scrolled to his father-in-law all that Yehovah did to Pharaoh and to Egypt concerning the firebrand of Israel, all the weariness that they found in the way. And Yehovah rescued them! 9And His-Excess [Jethro] focused upon all the good that Yehovah did to Israel—that He rescued him from the hand of Egypt. 10And His-Excess [Jethro] said, “Blessed is Yehovah Who rescued you from the hand of Egypt and from the hand of Pharaoh, Who rescued the people from under the hand of Egypt! 11Now I knew that Yehovah is bigger than all the gods, for what they presumed upon them is in the speech!”

 

12And His-Excess [Jethro] father-in-law of Draw [Moshe] took an ascension and sacrifices to Elohim. And Oy!-Conception! [Aharon] came, and all elders of Israel, to eat bread with the father-in-law of Draw [Moshe] to the faces of the Elohim.

 

13And he was from the next day. And Draw [Moshe] sat to judge the people. And the people stood upon Draw [Moshe] from the morning unto the evening. 14And the father-in-law of Draw [Moshe] saw all that he, he did to the people. And he said, “What is this speech that thou art doing to the people? Make-known—art thou sitting thy lonesome, and all the people is positioned upon thee from morning unto evening?” 15And Draw [Moshe] said to his father-in-law, “For the people come unto me to research Elohim. 16For a speech will be to them; he came unto me. And I will judge between a man and between his neighbour. And I will make-known statutes of the Elohim and His teachings!”

 

17And the father-in-law of Draw [Moshe] said unto him, “The speech is not good that thou art doing. 18Foolishness! Thou wilt-become-a-fool—also thou, also this people that is thy people! For the speech is heavier than thee! Thou will not be able to do him thy lonesome!”

 

19 “Now, hearken via my voice. I will counsel thee. And Elohim was with thee. Be thou to the people a front to the Elohim. And thou, thou shalt bring the speeches unto the Elohim. 20And thou shalt enlighten them with the statutes and with the teachings. And thou shalt make-known to them the way they shall walk via her and the doing that they shall do.”

 

21 “And thou, thou shalt choose men of an army from all the people, fearers of Elohim, men of Truth, haters of cuts. And thou shalt put princes of thousands, princes of hundreds, princes of fifties and princes of tens over them. 22And they shall judge the people in every time. And he shall be, they shall bring unto thee every big speech. And they, they shall judge every little speech. And he shall-lighten/speed-up from upon thee. And they shall carry thee.”

 

23 “If thou wilt do this speech, and Elohim will command thee, and thou wilt be able to stand. And also all this people will come upon his place via peace.”

 

24And Draw [Moshe] hearkened to the voice of his father-in-law. And he did all that he said. 25And Draw [Moshe] chose men of an army from all Israel. And he gave them heads upon the people: princes of thousands, princes of hundreds, princes of fifties and princes of tens. 26And they judged the people at every time. They brought the hard speech unto Draw [Moshe]. And they, they judged every little speech.

 

27And Draw [Moshe] sent his father-in-law. And he walked to him unto his land.

 

 

 

I. Moshe’s Family Travels (verses 1-4)

 

Jethro, priest of Midian, who was Moshe’s father-in-law, heard all that Elohim did to Moshe and to Israel, Moshe’s people. Yehovah exited Israel from Egypt!

 

Jethro, Moshe’s father-in-law, took his daughter Zipporah who was Moshe’s woman after she had been sent more than once. Accompanying her was two of her sons. The name of the first is Ger-Shom. Moshe had named him this because Moshe had said, “I was a sojourner in a foreign land!” The name of the other one is Eli-Ezer. Again, Moshe had said, “Because-of the Gods of my father when helping me; and He rescued me from the sword of Pharaoh!”

 

 

 

Questions

 

1.     How did Jethro hear about all that Elohim did to Moshe and Israel? Word of the Israeli slaves leaving Egypt spread quickly. Word of the destruction of the entire Egyptian army spread even more quickly! Egypt was a very great power in the area; it was reduced to powerlessness! Many stories of what had occurred spread throughout the region. Jethro heard about these things, and he heard about the Israelis remaining alive and doing fine in a desert in which very few humans could have thrived.

 

2.     Jethro was a priest of what religion? He was a priest of a pagan, idolatrous religion held by the Midianites. I didn’t find which god or gods they followed. He wasn’t a priest of Yehovah the Gods of Israel.

 

3.     What does excess mean (in the name Jethro, meaning his excess)? Excess means extra—what is beyond what is necessary. It can indicate a special gift (like a child) that is beyond what was expected, or it can indicate something else that is above and beyond need.

 

4.     Why would a girl child be named Ladybird? I can only guess. Perhaps after she was born, she made sounds that were like the sounds a little bird makes.

 

5.     Moshe’s woman wasn’t with Moshe, so Moshe’s father-in-law brought her to him. Why wasn’t she with Moshe? She originally left with Moshe to go to Egypt, but she didn’t stay with him while he confronted the pharaoh. The text doesn’t say why she didn’t stay. She had become very upset regarding the circumcision that she had to perform when her husband hadn’t done as he was commanded. I don’t get the impression that she was very interested in Yehovah the God of Moshe, but that is only an impression. I wonder if she returned to her father because she felt that the mission that Moshe was sent to do was crazy; no one tells the most powerful country in the region to send out all of its slaves from one race. Yet, because the text is silent on this, I could easily be totally wrong.

 

          The way the Hebrew words it, she was sent more than once. She had young children to whom she had to attend, and Moshe was in constant danger from both the Israelis and the Egyptians. Both groups wanted to kill him! Jethro now saw that Moshe wasn’t in so much danger, and his wife and sons should be with him.

 

6.     Moshe named one child, Sojourner There, because he said, “I was a sojourner in a foreign land.” In what land was he a sojourner, and what is a sojourner? A sojourner is a person who is traveling, and who therefore isn’t at home. The travel that the person is doing is over a long distance so that it will take days, months or years to arrive. Moshe was a sojourner in the land of Midian, and he was also a sojourner in Egypt. His final destination will be Israel. Yet, Moshe was prophesying—not about himself, but about another. Israel will be able to declare in the future, “I was a sojourner in a foreign land.”

 

7.     Moshe also said, “Because-of the Gods of my father when helping me; and He rescued me from the sword of Pharaoh,” when he named the other son My Mighty One Helped. Did Moshe name the youth for his own experience? He did, but what he said was prophetic. Moshe was referring to the previous pharaoh and not to the one who died in the Ending Sea. That previous pharaoh searched for Moshe to kill him, but he never found him. Yet as I mentioned, this statement is prophetic since a future pharaoh will attempt to slaughter that portion of Israel that will be in Egypt. Yehovah will rescue Israel as He rescued Moshe.

 

 

 

II. Moshe’s Family Arrives (verses 5-7)

 

Moshe’s father-in-law Jethro came with Moshe’s sons and his woman (his wife). They came unto Moshe who was located in the desert where Moshe camped; it was called Mount of the Gods. Yet, before Jethro arrived, he announced, “I, thy father-in-law Jethro, come unto thee! And thy woman and two of her sons are with her!” Upon hearing this, Moshe exited to meet his father-in-law. Moshe prostrated. And he kissed him. They asked each other about their peace, and they came toward the tent.

 

 

 

Questions

 

1.     Why would a location be called Mount of the Gods? It is the mountain where Yehovah, the Gods of Israel will communicate with Moshe and the Israelis.

 

2.     How dry is this desert? It has only very occasional grass during the summer when it is very dry. Only animals used to the dry climate can graze there and find enough to eat. There may have been a little more grass in Moshe’s day, since entire herds could be fed, but it often required moving the herds, since it was and is a true desert. Water just wasn’t available there without digging a well with much effort.

 

3.     Why did Jethro say, “I, thy father-in-law His-Excess [Jethro], come unto thee,” as if Moshe would not recognize him? So much had happened and had changed in Moshe’s life. When he left his father-in-law, he was a shepherd of a flock of sheep. Moshe was now a shepherd of an entire race in the millions. It was as if Moshe had to be reminded because of the thoughts and all the changes that had taken place from that time. Also, the way it is worded, in the next verse, Moshe goes to meet him. This gives me the impression that a slave was sent on ahead to tell Moshe that Jethro was just now arriving, and that Moshe and Jethro hadn’t yet seen each other.

 

4.     Jethro said, “Thy woman and two of her sons are with her.” Were there other sons? The text doesn’t indicate that Moshe had more children by her. Hebrew words things this way, and it gives English readers the impression that there were more, but this isn’t usually the case.

 

5.     Moshe exited to meet his father-in-law. The text never says that he exited to meet his woman (his wife). Why? Moshe greatly desired to see his father-in-law. The text doesn’t give Moshe’s feelings or actions toward his wife and children. It is as if Moshe had become disconnected from them. He loved his father-in-law; no text indicates what the status of his relationship was with his wife and sons.

 

6.     Why did Moshe prostrate, and what does this mean? To prostrate means to lie flat, face-down before another. This is always the true meaning of worship! (No one is worshipping who isn’t at the same time lying flat before another.) It shows humility before another and the willingness to serve another. It can show other things, like surrender, etc. Moshe first prostrated before his father-in-law, whom he was very willing to serve, and then he kissed him.

 

7.     What does “they asked a man to his neighbour for peace” mean? It means that they inquired to find out how each other was doing in all areas of life in order to see whether each had peace in all areas. Having peace means that there are no large current problems that are frustrating, depressing, causing fear, etc., but rather that things are going well in life.

 

8.     Where did they go if they came “the tentward”? They came to Moshe’s tent.

 

 

 

III. Yehovah is the Greatest! (verses 8-11)

 

Moshe scrolled to his father-in-law everything that Yehovah did to Pharaoh and to Egypt concerning “the firebrand of Israel”—all the weariness that they found while they traveled. Yehovah rescued them! Jethro focused on all the good that Yehovah did to Israel, and that Yehovah rescued Israel from the hand of Egypt!

 

Jethro said, “Blessed is Yehovah Who rescued you from the hand of Egypt and from the hand of Pharaoh, Who rescued the people from under the hand of Egypt! Now I knew that Yehovah is bigger than all the gods, for in the speech is what they presumed upon them!”

 

 

 

Questions

 

1.     What did Moshe do when he “scrolled to his father-in-law all that Yehovah did to Pharaoh and to Egypt”? He told what happened in order. (To scroll is to show and give details in order from the beginning to the end or to the current time.)

 

2.     What is the firebrand of Israel? What does that mean? A firebrand is either a piece of wood, a piece of coal, or a fire torch that was on fire, but now the flame isn’t there, though the red cinders are. It is very close to going out if it isn’t tended. It can quickly become a flame again, and if given more fuel (like wood, coal, or dry plant life, for examples), the flames can start up again.

 

          When it is used for a group (like Israel), it describes that the group is on the edge of extinction, and could go either to extinction or it could continue and even thrive. When Israel was taken out of Egypt, it easily could have gone out of existence except for Yehovah’s faithfulness.

 

3.     What was this weariness that they found in the way? The Israelis were traveling on foot, and they greatly feared the Egyptian army. I don’t think that the adult Israelis got much sleep. The Israelis didn’t know where they were going, and they didn’t know how long it would take to get there. They didn’t know what groups they would meet along the way, and how those groups viewed them. So many thoughts combined with walking, with not having food or water, and without trust in Moshe and Moshe’s God made them very weary.

 

4.     From whom or from what did Yehovah rescue them? He rescued them from Pharaoh, from Egypt, from danger and extinction, and from the weariness that the Israelis suffered.

 

5.     Why did Jethro focus upon all the good that Yehovah did to Israel (instead of the terrible circumstances in which Israel found itself)? One text explains this:

 

          Romans 2:4 Dost thou despise the riches of His goodness and endurance and longsuffering [long before going into wrath], not knowing that the goodness of God leads thee to repentance?

 

          Jethro’s focus was the opposite of the focus of nearly all Israelis who kept reminding each other of what they had lost by leaving Egypt. Jethro had been a pagan priest  of a false god; yet, he knew how to look at Truth and on the works of Yehovah in the right way! He saw that Yehovah rescued Israel from the hand of Egypt, and Jethro believed. The Israelis would have reached the same conclusion as Jethro had they focused upon all the good that Yehovah did to Israel! One main good that Yehovah did was to rescue Israel from the hand of Egypt! That was an impossible act!

 

6.     Why did Jethro say that Yehovah is blessed? What does blessed mean? Blessed means benefited with gifts that are accompanied by responsibilities to benefit others! A gift and a blessing are not the same. If a woman or a young girl is given a necklace, that is a gift; it won’t benefit others. If anyone is given equipment and instruction to make fresh bread, that is a blessing; others will be benefited. Blessings in the Bible are always responsibilities as well as advantages.

 

          Yehovah is blessed because He acquired an entire race (the Israelis) who will later be a benefit to the whole world!

 

7.     What does “from under the hand of” mean in, “Who rescued the people from under the hand of Egypt”? Under the hand of anyone or anything means being subservient, and being under the control of another. Since the hand pictures power (as it does in the eyes of a very young child who sees the hand of an adult with all power), being under another’s hand is being subject to do what the other says to do.

 

8.     Jethro said, “Now I knew that Yehovah is bigger than all the gods.” What does this mean, and what does it imply about Jethro? We might say in English, “Now I know that Yehovah is bigger than all the gods.” The word know is in the past tense in Hebrew.

 

          Jethro now knows that Yehovah is bigger—that is, more powerful in every way—than all the gods (that humans consider gods). Jethro now sees that Yehovah is superior to all gods, period.

 

          This implies that Jethro is coming to faith in Yehovah. Now, if he still holds to the other gods even if they are inferior—that is, even if they are not as powerful, he is still an idolater. If he puts his faith in Yehovah and removes his faith from the other gods, he will no longer be an idolater (a follower of false gods).

 

9.     What does “what they presumed upon them is in the speech” mean? They refers to the Egyptians, including Pharaoh. Them refers to the false gods. Thus, the Egyptians presumed things upon the false gods—things that were not true! No matter how much they might beg the lice god, for example, and no matter how many sacrifices they might offer to the lice god, the lice god won’t be able to stop Yehovah from making lice torment the Egyptians! The Egyptians presumed (that is, they assumed with arrogance) that the lice god would save them from the lice, but that false god couldn’t do it.

 

          The speech to which Jethro referred was what Moshe scrolled to Jethro; Jethro could tell from what Moshe said exactly what the Egyptians had presumed on all their false gods. The speech also showed exactly what Yehovah accomplished by turning the creatures that the Egyptians worshipped into attack agents against the Egyptians! The Egyptians no longer could count on their false gods.

 

10.  Did the Egyptians become believers in Yehovah after this? Why or why not? They didn’t! They feared Yehovah the Gods of the Israelis, but they didn’t turn to Yehovah as their Gods. Instead, they took on new gods! This is such normal behaviour! Most humans don’t want truth; they want their own ways and their own gods!

 

 

 

IV. Sacrifice and Food (verse 12)

 

Jethro, Moshe’s father-in-law, took an ascension and sacrifices to Elohim! Aharon came, and so did all the elders of Israel, to eat bread with Moshe’s father-in-law right in front of the Elohim!

 

 

 

Questions

 

1.     What is an ascension? It is an animal sacrifice that pictures something ascending—that is, going upward into the heavens. That ‘something’ is actually a group of heroes and heroines who will give their lives so that others will live during the Tribulation.

 

2.     Why did Jethro take an ascension to Elohim? Jethro now believed in Elohim; he prophetically did what he did as if he were one of the heroes of the Tribulation! He associated himself with the heroes and heroines of the Tribulation by taking an ascension to Elohim.

 

3.     How could Jethro take an ascension to Elohim when Elohim wasn’t physically on earth in some location where it could be taken? He took the ascension (the sacrificial animal) to an altar built for Elohim; thus, he took the ascension to Elohim!

 

4.     Did Jethro know what the ascension pictured? The text doesn’t indicate this. Yet, what Jethro did was prophetic and very important. Thus, Yehovah the Spirit must have been involved making sure that Jethro did things right.

 

5.     How many sacrifices did Jethro take to Elohim? The text doesn’t tell the reader.

 

6.     Why did Jethro take sacrifices to Elohim, and why did he take more than one? Again, the text doesn’t give the reason. Sacrifices were often accompanied with vows, but didn’t have to be. His bringing more than one sacrifice to Yehovah also isn’t explained, but Jethro desired to do this, showing his faith in Yehovah.

 

7.     Where did Jethro get the sacrifices? Jethro had been a shepherd before, and I assume that he still shepherded sheep and goats. While these animals might slow a traveler down, they can also provide fresh milk and meat while traveling! I propose that Jethro had a flock with him as he went to meet Moshe.

 

8.     Why did Aharon and all elders of Israel also come? The ascension and the sacrifices were eaten; they weren’t just put on altars and burned up. (That would have been a terrible waste.) Jethro was glad to both do the ascension and sacrifices, and to share his sacrifices with others who were also witnesses of the ascension and the sacrifices. All this was done to the faces of Yehovah.

 

9.     Where were the faces of Yehovah? The faces of Yehovah were in the cloud that was either over them or in front of them (if they were traveling).

 

 

 

V. Jethro Watches Moshe Work (verses 13-16)

 

What happened next was on the next day. Moshe sat to judge the people of Israel. And this people stood right there beside Moshe from the morning unto the evening.

 

Moshe’s father-in-law saw all that Moshe—Moshe himself—did to the people. And Jethro said, “What is this speech that thou art doing to the people?” Jethro continued, “Make-known—thou art sitting thy lonesome [all alone], and all the people is positioned upon thee from morning unto evening?” This was so unreasonable!

 

Moshe responded to his father-in-law, “For the people come unto me to research Elohim. For a speech will be to them; he came unto me.” He continued, “And I will judge between a man and between his neighbour. And I will make-known statutes of the Elohim and His teachings!”

 

 

 

Questions

 

1.     The text states that Moshe sat to judge the people. What does this mean, and what was occurring? Judging is giving and carrying out a correct decision based on all true facts. The Israelis brought situations to Moshe for him to solve. One Israeli, for example, might have a disagreement with another Israeli, and the two could not resolve the disagreement. They would bring the case to Moshe, describing what took place. Moshe would listen to the case, and he would then tell both of them what must be done to resolve the problem. Whatever Moshe said was then done. Moshe did this with the entire people of Israel (one case among the Israelis at a time), giving one decision at a time.

 

2.     The next statement is, “And the people stood upon Moshe from the morning unto the evening.” What does this mean? To stand upon in Hebrew can mean to stand beside; it can also mean to come into someone’s space (either to protest, to be line for something from that person, or to demand something from that person). The Israelis looked to Moshe to determine justice for them. They saw him as being a good judge. Since there were so many who needed judging, the Israelis often had to wait for long periods of time before Moshe considered their cases; thus, they kept close to Moshe so that others wouldn’t take their places in line.

 

3.     The text then states, “the father-in-law of Moshe saw all that he, he did to the people.” Why is the pronoun, he doubled, and what did he do to the people? The pronoun is doubled because Jethro was so surprised that Moshe himself did all this to the people of Israel without any help. He, Moshe, administered justice to the people alone! This should have been an impossible work load; yet, Moshe hadn’t sought any help.

 

4.     Jethro said to Moshe, “What is this speech that thou art doing to the people?” What did Jethro mean by speech in this question? A speech in Hebrew can be spoken by words, but it is also spoken by actions. A person doesn’t have to speak with the mouth in order to speak; body language and actions are also forms of speech in Hebrew. Moshe’s actions spoke, and Jethro heard and saw Moshe’s speech! He then questioned Moshe, asking him what he was speaking to the Israelis by carrying this entire load!

 

5.     Jethro then called Moshe to make known to him (to Jethro) what he was doing: “Art thou sitting thy lonesome, and all the people is positioned upon thee from morning unto evening?” What was Jethro communicating to Moshe? Jethro found it incredulous (unbelievable and just too much) that Moshe would be doing the work of a judge of the entire people all alone, and Israelis would be coming to him alone from morning unto evening!

 

6.     What did Moshe mean by, “For the people come unto me to research Elohim”? The Israeli people (in the form of individuals and groups) come unto Moshe to research (to search out an answer regarding something specific) Elohim—that is, to search out an answer from Elohim to find out what Elohim’s justice will be in each particular case. Since Elohim means Gods, the Israelis come to find what the Gods of Moshe have determined for each case. Moshe gives them the answer.

 

7.     Can anyone research Elohim today? Yes! That is one of the many reasons why the Bible was constructed the way it was. So many issues of justice are part of what the Bible describes! If a person comes across an issue of justice not covered in the Bible, the person can still research Elohim by asking Him for wisdom; if the person is willing to receive wisdom from Him, He will provide it; only, the person must be willing to patiently endure. Those who insist upon an immediate answer, and who will do what isn’t right or wise if the answer doesn’t immediately come, cannot expect anything from Elohim.

 

8.     What did Moshe mean by, “For a speech will be to them”? Two or more Israelis have spoken with words and with their bodies (their works). They have disagreed. They then come to Moshe to judge and to tell them what is the right thing to do.

 

9.     Think about Moshe’s past. What is he now doing that connects with his past? Moshe was originally being trained to be Pharaoh, and to lead an entire country. He is now doing exactly that!

 

10.  What is a statute? It is a rule as if it were engraved in stone. Each statute given to Israel is a type: something that pictures something else far more important than itself. Yehovah teaches many things by His statutes that He gave to Israel. These statutes also solve arguments, fights and disagreements between Israelis.

 

 

 

VI. Moshe Will Become a Fool (verses 17-18)

 

Moshe’s father-in-law said to Moshe, “The speech is not good that thou art doing. Foolishness! Thou wilt-become-a-fool—also thou, also this people that is thy people! For the speech is heavier than thee! Thou will not be able to do him thy lonesome!”

 

 

 

Questions

 

1.     What speech was Moshe doing that Jethro thought was not good? Moshe was communicating (by his works and words) that he, Moshe, was the only one among the Israelis who could judge the Israelis! What would happen once Moshe died? Jethro was right.

 

2.     What does fool and foolishness mean in the Bible? The word fool means one who has contempt for Yehovah and Godly things, despising Wisdom or ignoring Her. There are four different Hebrew words Indicating four different types of fools:

 

  • caseel—a spiritually, ethically or morally intentionally stupid person
  • naval—a senseless, vile, thoughtless, cruel person
  • sakhal—a sucker, unwise in making decisions, or feigning to be senseless
  • eveel—a licentious [that is, a person who doesn’t care about morality or ethics, but does whatever feels good], quarrelsome [liking to get into quarrels and fights], violent, mocking hater of wisdom and a doer of evil.

          Foolishness, therefore, shows one of the above four types of actions and choices.

 

3.     Why was Jethro concerned that Moshe would become a fool by judging the Israelis all by himself? Doing the kind of judging that Moshe did all day long, and handling that judging without any help will eventually bring Moshe to such an anger level, that he will finally become thoughtless and senseless, giving wrong decisions because of the overload. The Israelis will do the same thing; they will see Moshe’s decisions as cruel and disgusting, and they will imitate Moshe, except that they will truly be cruel and thoughtless. Yehovah gave Moshe the assignment of taking the Israelis out of Egypt, and then giving them the Teaching of Yehovah. He was capable of judging, but he was also under continuous pressure from the Israelis who tended to fight among themselves and to go after idolatry.

 

4.     What did Jethro mean by, “The speech is heavier than thee”? Moshe’s communications in words and actions (including body language) were Moshe’s speech. What he was communicating to the Israelis was even too heavy for him (Moshe) to carry. It was too much responsibility, and it caused too much dependence on Moshe. Jethro was looking ahead; Moshe was already over 80 years old!

 

5.     What did Jethro mean by, “Thou will not be able to do him thy lonesome”? He meant that he couldn’t do this all alone—that is, Moshe couldn’t continue to do this all alone. It was too much for him.

 

6.     Was Jethro right? Yes, he was right! While Moshe had the aid of the Yehovah the Spirit, still, Moshe wasn’t helping the Israelis by doing all their thinking for them. Moshe eventually would also become tired and angry, possibly following emotions instead of wisdom. What would happen if Moshe became sick? Would the Israelis have to wait for his recovery to solve their fights? Israelis would probably break out in riots!

 

 

 

VII. Moshe, the Front and the Teacher (verses 19-20 )

 

Jethro advised Moshe: “Now, hearken into my voice. I will counsel thee. And Elohim was with thee.” Jethro then explained his idea: “Be thou to the people a front to the Elohim. And thou, thou shalt bring the speeches unto the Elohim. And thou shalt enlighten them with the statutes and with the teachings. And thou shalt make-known to them the way they shall walk in her and the doing that they shall do.”

 

 

 

Questions

 

1.     What does “heaken via my voice” mean? This means to both listen and do by means of what my voice says—exactly as it says.

 

2.     What does counsel mean in the Bible? It means to both give advice and to lead in carrying out that advice. It never means just to give advice. If a person is willing to counsel another, that person is also willing to aid that other person in what is counseled. Thus, if a king chooses a counselor, it is because the king desires that person to also carry out what the person has counseled. (That person will also be responsible for the success or failure of that counsel.)

 

3.     Jethro next said, “And Elohim was with thee.” Why did he use was instead of saying, “And Elohim will be with thee”? In Hebrew, when something is proposed that will have a result, the proposition is in the future, and the result is in the past. Consider the following English example, and the Hebrew example that follows:

 

          English: “If you give me the ball, I will throw it.”

 

          Hebrew: “Thou shalt give me the ball, and I threw it.”

 

          The Hebrew wording has much more certainty in the results.

 

          In the text, Jethro tells Moshe, “I will counsel thee.” Jethro then gives the result of Moshe’s following his counsel: “Elohim was with thee.”

 

4.     What is Jethro telling Moshe to do when Jethro states, “Be thou to the people a front to the Elohim”? Jethro sees the people as a single group. Moshe will be the front of the group, and will therefore face Elohim for the group. This means that Moshe will speak to Elohim as the voice of the people, and will hear the speeches of Elohim, telling those speeches to the people.

 

5.     What speeches will Moshe bring unto the Elohim? He will bring the speeches of the Israelis who are presenting matters that are too hard for even Moshe to solve.

 

6.     How will Elohim respond to these speeches? Elohim will enlighten the Israelis (via Moshe) with Yehovah’s statutes and teachings, solving the issues of justice.

 

7.     The Bible often refers to walking as it does in this statement: “And thou shalt make-known to them the way they shall walk…” What does walk mean when used this way? The walk in the Bible is the moral and ethical way that a person or group lives on a daily basis. Morality and ethics both have to do with right and wrong from the view of a god/God.

 

          Each person can have his/her own occupation in life—the work that a person does to either earn a living or to be of benefit in society. The occupation normally doesn’t have anything to do with a person’s walk unless that occupation involves morality and/or ethics. Certain occupations always involve morality and ethics. For example, if a woman is a prostitute, her occupation is Biblically immoral, and her walk isn’t right before Yehovah. (Some serve false gods that include being righteous prostitutes as occupations.) Another occupation that involves morality and ethics is being a leader in society (for example, a politician or a king). Most occupations don’t directly deal with morality and ethics, however, though a person can always be moral or immoral, ethical or unethical in whatever occupation the person has.

 

          A few folks walk righteously—they consistently do what is right (ethically and morally). Ethics has to do with right and wrong in business; morality as to do with right and wrong in social relationships (including relationships with the person’s god/God or gods).

 

          A few folks walk in great evil; they like to do what is wrong, seeing that is fun and fulfilling.

 

          Most folks have an inconsistent walk, doing some things with righteousness (what is right in the eyes of a god/God) and some things without righteousness, doing what is wrong and shameful. Those who have an inconsistent walk are unrighteous before Yehovah. Yehovah doesn’t weigh righteous behaviour against unrighteous behaviour to see which is greater; He sees unrighteous behaviour as cancelling righteous behaviour! Thus, most humans have a walk in life that is sinful (in violation of what Yehovah commanded).

 

8.     Jethro stated, “And thou shalt make-known to them the way they shall walk via her.” Identify her: The noun form of counsel is feminine. I propose that Jethro is telling Moshe to make known to the Israelis the way that they shall walk by means of Jethro’s counsel for Moshe. (The word way is masculine; her, of course, is feminine.)

 

9.     What is the doing that they shall do? The Israeli people as a unit must do what is according to Yehovah in all matters of justice and righteousness. Moshe must make these things known to the Israelis so that they, as a group, can and will be consistent.

 

 

 

VIII. Soldiers Qualified to Judge (verses 21-22)

 

Jethro continued, “And thou, thou shalt choose men of an army from all the people, fearers of Elohim, men of Truth, haters of cuts. And thou shalt put princes of thousands, princes of hundreds, princes of fifties and princes of tens over them. 22And they shall judge the people in every time. And he shall be, they shall bring unto thee every big speech. And they, they shall judge every little speech. And he shall-lighten/speed-up from upon thee. And they shall carry thee.”

 

 

 

Questions

 

1.     Why did Jethro specify that Moshe should choose men of an army? Men who are army-trained have several advantages:

 

  • They are taught self-control
  • They are taught to wait, to be patient, and to only hurry when that is advantageous
  • They are taught to take commands
  • They are taught to give commands
  • They are taught how to defend themselves and others
  • They are taught to speak wisely, clearly and briefly
  • They are taught respect
  • They are trained in selflessness

2.     What is a fearer of Elohim? This is a person who fits all of the following descriptions:

 

  • This person believes that Elohim (the Gods of Israel) exists
  • This person believes that Elohim will hold each person responsible for what he/she does, and therefore knows that there will be a judgment
  • This person knows that Elohim will never judge ‘on a curve’—that is, averaging out what many folks do, but instead will judge each individual as if he/she is the only person being judged
  • This person fears doing wrong before Yehovah
  • This person knows that Yehovah will reward a person with good if the person does what is right in Yehovah’s view
  • This person knows that Yehovah hears, sees and responds to all things
  • This person knows that Yehovah has all power, and will use that power for or against humans made in His image

 

 

          Therefore, this person will do what is right instead of what is convenient or wrong.

 

3.     Why must the men chosen be fearers of Elohim? Those who either fear other gods or who don’t fear any god will lead the Israelis into sin and into death and destruction.

 

4.     What is Truth? It is whatever is absolute (and therefore unchanging and unchangeable) before Yehovah. Anything that can change isn’t truth, though it may be true at a particular time.

 

          The Bible explains Truth—what is certain and never changing according to Yehovah the Gods of Israel. Messiah Yeshua (the anointed Salvation of Yehovah) is the Truth. He never changes, and what He says and does is always right.

 

5.     What are men of Truth? These are men who always (that is, consistently) do what is morally and ethically right in Yehovah’s view of right, and refuse to do what is wrong (no matter what it costs them).

 

6.     Why didn’t Jethro also include women? While Jethro never ruled out women, Jethro knew that the Israelis didn’t tend to automatically view a woman as a leader. Yet, women in leadership was always potentially part of Israeli society.

 

          The Israelis are like so many other societies: if women lead, the men remain in the background and don’t lead, as if they are lazy (which is too often true). The men are entertained by women in leadership, and that entertainment tends to laziness. If men lead, the women also tend to lead and don’t tend to be lazy.

 

7.     What is a hater of cuts? Think of cuts in line—when someone tries to move ahead of others who have been patiently waiting in line. Such a person is looking to his own advantage, and not to the advantages of others. Also, think of cuts in terms of money: folks who are willing to force others to give them a cut on moneys that don’t belong to them. They are willing to use blackmail and accept bribes and pay-offs, and use other forms of corruption in order to get ahead of others.

 

          Thus, a hater of cuts hates every form of corruption in which persons take advantage of weaker persons to get ahead.

 

8.     Are the princes of tens princes over just ten persons? I suspect that they are princes over ten families; if I am right, each group leader is over numbers of families instead of individuals.

 

9.     What does “they shall judge the people in every time” mean? Every time the people needs judging (that is, individuals and groups within the people), these princes will always do the judging (except in cases that are too hard for them to judge).

 

10.  What is a big speech in, “they shall bring unto thee every big speech”? A big speech is one that has a lot of sayings, and is therefore very important (and probably very hard to figure). This big speech describes some argument or disagreement that must be judged to see who is right or what must be done. Jethro told Moshe to handle these difficult and complex decisions. Instead, the princes can judge every little speech (in this case also, every little argument).

 

11.  Who is he in, “And he shall-lighten/speed-up from upon thee”? He is the speech that Jethro is communicating to Moshe, counseling him to do things this way. If Moshe follows the speech of Jethro, the speech will lighten Moshe’s load, and will also speed up things from upon Moshe—that is, will lighten his load more quickly.

 

12.  Who are they in, “And they shall carry thee”? They refer to the princes over the groups of different sizes.

 

13.  How will they carry Moshe? Since they will carry the load that Moshe has been carrying, it will be as if they are carrying Moshe himself, making him capable of leading the People of Israel will great ease (compared to what he has been doing up to now).

 

 

 

IX. Ability to Stand, and Peace (verse 23)

 

Jethro then explained why this would work: “If thou wilt do this speech, and Elohim will command thee, and thou wilt be able to stand. And also all this people will come upon his place via peace.”

 

 

 

Questions

 

1.     What was Jethro saying when he declared, “If thou wilt do this speech, and Elohim will command thee”? In order for Moshe to judge the very hardest cases, Moshe will need Yehovah to command him so that Moshe will know what to do. If Moshe does what Jethro advises, and if Yehovah will command Moshe regarding the very hardest cases, Moshe will be able to stand and all the Israelis will come to the destination in a peaceful manner.

 

2.     What did Jethro mean by, “thou wilt be able to stand”? What is the alternative? Standing in the Bible is the opposite of falling. One who falls goes down (whether in death or in the loss of rank and power). It is failure. Standing, on the other hand, is maintaining (and ever being victorious).

 

          If Moshe stands, he will continue leading the Israelis, and his leadership will succeed until he has died or has been replaced without violence or failure on his part.

 

3.     Identify his place in, “all this people will come upon his place via peace”: His place is the land of Canaan, which will become the Land of Israel. It will be the place that the people of Israel will inhabit after they have finished their journeys that began from Egypt.

 

4.     Why will the people come upon his place via peace? What does that mean? It means that the journey to the land that the Israeli people will inhabit will be a peaceful journey. The reason why it will be peaceful is because there will be plenty of judges (princes) to consider the many matters of disputes; peaceful resolutions (strong solutions and good decisions that will solve the problems) will so often take place under these wise princes.

 

 

 

X. Moshe Obeys a Pagan Priest (verses 24-26)

 

Moshe hearkened to the voice of his father-in-law, doing everything that he said. Moshe chose men who were part of Israel’s army from all Israel’s tribes. He gave them positions of being heads over the people of Israel. He made some princes of thousands, some princes of hundreds, some princes of fifties, and some princes of tens. They judged the people at every occasion. They only brought very difficult decisions to Moshe, judging every little ‘speech.’

 

 

 

Questions

 

1.     Why did Moshe hearken to his father-in-law instead of first inquiring from Yehovah? Moshe didn’t need to inquire from Yehovah; Moshe heard the very wisdom of Yehovah being spoken by his father-in-law! Moshe knew he was right, and was glad to do what he said.

 

2.     Should a person living by Biblical faith hearken to (that is, both listen to and do) a pagan priest of a false god? Yes, if the pagan priest speaks wisdom! Yehovah has given wisdom to humans regardless of their faiths. Only a few use the wisdom that Yehovah has given, but a wise man or woman will hearken to a pagan who speaks truth and gives wisdom that is beneficial.

 

3.     What does “he gave them heads upon the people” mean? This means that Moshe gave these men of an army to the Israelis to be heads upon (over) the people of Israel. It was an assignment of responsibility.

 

4.     How did Moshe know that these newly assigned princes were doing consistent and proper justice? They all had a proper standard of justice because of their good character. They all:

 

  • Feared Elohim
  • Were men of Truth
  • Hated cuts
  • Were men of an army—that is, showed excellent self-control.

          Since they met these criteria (these standards by which they were tested), they also properly judged.

 

 

 

XI. Moshe Sends Jethro (verse 27)

 

It was time for Moshe’s father-in-law to leave, and Moshe sent him. He walked ‘to him’—that is, for himself—unto his land.

 

 

 

Questions

 

1.     Why did Moshe send his father-in-law? Did he want to get rid of him? He didn’t want to get or be rid of him. When guests came to homes in many of the cultures of Moshe’s time, those guests were very important to their hosts. If guests were to just leave, this would be viewed as a rude break in relationships between the guests and the hosts. It would appear that the guests were fleeing—running away from the hosts—because of some offense that had taken place. Instead, the guests sought permission of the hosts to leave, and the hosts would then send the guests on their journey, sometimes giving them traveling provisions, and sometimes seeking the blessings of their (the hosts’) gods for the travelers. The relationships between guests and hosts were very valuable, since hosts sometimes risked their lives when receiving the guests—not risk from the guests, but risks from others who were evil and who might seek to take terrible advantage of the guests. Thus, hosts would send the guests who were sojourners (travelers) on their ways. This is what Moshe did with Jethro.

 

2.     What does “he walked to him unto his land” mean? If the text had just said, “he walked unto his land,” it would have been very simple to understand; Jethro walked home. The way it is worded in Hebrew, I propose that in smoother English, it would be like this: “he walked for himself unto his land,” indicating that he went home without help and without accompaniment. Jethro wasn’t a young man; he was old, too! Moshe was over 80 years old, and he had met Jethro when he (Moshe) was 40 years old. The two men were probably close to the same age. Jethro had come with Moshe’s woman (wife) and his sons; now, he walked “to him” or “to himself,” back to his land of Midian.