64Yada Yahowah
Miqra’ey
…Invitations
2
Shalach ‘Am ‘Any | Let My People Go
Freedom…
The confirmation that God was going to accompany Moseh on this mission was evidently good enough for the reluctant liberator, as it should be for us. Therefore, there was only one thing left that had to be resolved. The Egyptians, like the Canaanites, Hittites, Phoenicians, Minoans, Greeks, Babylonians, and Assyrians, had a plethora of gods – all of which had names – and all of which had been credited for all manner of human endeavors. Moseh knew the first question that he would be asked.
“And (wa) Moseh (Mosheh – One who Draws Out; from mashah – withdraw) said (‘amar) to God (ha ‘elohym – the Almighty), ‘Now look, if (hineh) I go (‘anoky bow’ – come) to the Children (‘el ben – to the sons) of Yisra’el (Yisra’el – individuals who strive and struggle with the Almighty and those who persist, engage, and endure with God), and I say (wa ‘amar) to them (la hem), “The God (‘elohym) of your fathers (‘ab ‘atah) sent me out (shalach ‘any – reached out through me) to you (‘el ‘atem), and they ask (wa ‘amar – they question) me (la ‘any), ‘What (mah) is His personal and proper name (shem huw’),’ what (mah) shall I say (‘amar – should I consistently and actually answer (qal imperfect)) to them (‘el hem)?”’” (Shemowth / Names / Exodus 3:13)
It is the most important mission a man or woman can undertake: reaching out to the Children of Yisra’el at God’s behest. It is the most important question a man or woman 65can ask: what should I tell them is God’s personal and proper name?
Many say seek the will of God for their lives, and yet, here it is for the accepting. Many declare that they want to know God, and yet, here is an engraved invitation.
While God would give Moseh a direct answer, He did not do so immediately. Such is His approach to almost everything. His preference is to teach so that we go beyond knowing to understanding.
And therein lies the explanation of why God advised ‘Adam to avoid the Tree of the Knowledge of Good and Bad. We humans have come to know many things, but understanding remains elusive. And without the proper perspective, without making the appropriate connections, without a discriminating filter, too much information can be distracting and disorienting, even misleading. Such is the undercurrent of religion, politics, patriotism, militarism, and conspiracy.
Yes, God wants us to know His name. But far more than this, He wants us to understand His name.
There was a bigger difference between Amen Ra, Amun, Aten, Horis, Seb, Isis, Osiris, Sobek, et al, and Yahowah than His name. Yahowah is for real. He created man and man created these imposters.
By revealing the basis of His name, Yahowah answered the most important question: Yes! God exists! He also explained the basis of His name and its meaning.
“So (wa), God (‘elohym) said (‘amar – answered, explaining) to (‘el) Moseh (Mosheh – One who Draws Out; from mashah – withdraw), ‘I Am (hayah – I Was, I Exist, and I Always Will Be (qal imperfect first-person singular)) showing the way to the benefits of the relationship because (‘asher – to lead along the correct path to get the most out of life, who) I Am (hayah – I Was, 66I Exist, and I Always Will Be (qal imperfect first-person singular)).’” (Shemowth / Names / Exodus 3:14 in part)
YaHoWaH is based upon the vowels which comprise HaYaH. Meaning “to exist,” it provides all but one of the four letters in His name, even replicating the presentation of the two repeated Heys. The order is different, with the opening Hey moved to the conclusion of His name – which essentially makes Yahowah’s name feminine.
Then there is the addition of the Wah in their midst. It is the most commonly used letter in the Towrah and also the first word in God’s answer. Wa means “and, then, so, in addition to, to increase, to include, and to associate the next in a series of related things.” A wa is about “making connections” which lead to profound insights. It is by “wa – bringing related things together” that comprehension becomes possible as we “move from knowing to understanding.” And (wa) that is a lot to wa | add to a Yowd | open Hand reaching down and out to us along with the two Heys | Observant People standing up, reaching up, and looking up to God.
Hayah can be translated as “has been, was, am, will be, and become, to exist, to occur, to happen, and to transpire, to take place, come about, and abide.” Hayah appears 3540 times in the Hebrew text, almost always in the qal stem, denoting a genuine relationship that should be interpreted literally.
‘Asher is one of the most revealing words in the Hebrew lexicon. It can be translated as simply as “who, which, with, where, when, or so that,” but it is best understood when rendered more completely as it was used in God’s declarative statement. My preference is to translate ‘asher as “to show the steps along the way which lead to the benefits and blessings of the relationship,” and as “to guide us along the correct, albeit narrow and restrictive, path to get the most enjoyment out of living an 67upright life.” As is the case with the wa, ‘asher exists to “establish a relationship between things, making a comparison,” along with a “relevant and relative reference,” resulting in a better understanding of Yahowah’s message. ‘Asher can serve as a particle, conjunction, noun, name, and verb. ‘Asher is “a blessing.”
Yahowah’s answer conveys all of the following: “I Exist.” “I was, I am, and I always will be.” “I am God.” “I am responsible for your very existence.” “I am the source of your continued existence.” “I am exactly who I say I am (and not what men say of me).”
“And then (wa – also, in addition) He said (‘amar – He responded and answered, sharing and communicating), ‘Tell this to (koh ‘amar la – this is what you should express in words to (qal imperfect – literally and consistently)) the Children of Yisra’el (Beny Yisra’el – the Descendants who want to Engage and Endure with God), “I Am (‘ehayah – first-person singular of hayah: I Was, I Exist, and I Always Will Be) has sent me (shalach ‘any – has at this moment in time reached out with me, dispatching me) to you (‘el ‘atem).”’” (Shemowth / Names / Exodus 3:14)
There is no higher authority or greater calling. The source of our existence, the only God who actually exists, was going to journey from Mount Choreb in Arabia to the Nile Delta and back again with an eighty-year-old stuttering shepherd to rescue His wayward children from the most oppressive religious, political, and military power man had yet conceived. This would be interesting…
It has been said so many times that we can be certain Yahowah wants everyone to know that He was on a mission to liberate His people – the Children of Yisra’el – from institutionalized religious and political persecution. God was not saving Orthodox Jews, faithful Christians, or deadbeat Muslims through their religion, but would instead mock religion while shattering its controlling 68consequences. Rather than blessing nations, He would destroy them.
God was not issuing commands, delineating a set of laws, or asking anyone to obey Him. He was instead freeing Yisra’el from bondage. And that is a stunning blow to Orthodox Jews, Christians, and Muslims. They have all sought to oppress Jews, either with their debilitating laws, ruthless persecution, or genocidal rage. When such institutions stand in direct opposition to Yahowah, we can be assured that God despises them and will destroy them.
It is with profound animosity that I bring you this next statement. My frustration is not with God, but with His creation. It matters not if you read the KJV, NKJV, IV, NIV, ASB, NASB, ESV, or JPS the error is universal among them. Yahowah answered Moseh’s question directly, providing the prophet and liberator with His personal and proper name, not once, but twice. He even said that “Yahowah will be My name forever, My memorial for all generations.”
And yet, almost every scholar and theologian responsible for crafting a translation eliminated God’s name and replaced it with Satan’s ambition and title: “LORD.” The single and solitary name capable of saving us from mankind’s religious and political schemes was removed by the people responsible for those very schemes.
“And furthermore (wa ‘owd – again and again, repeating Himself beyond what would be expected and to bear witness), God (‘elohym – the Almighty) declared (‘amar – stated and testified, announced and proclaimed, communicated and conveyed (qal imperfect – actually and literally stated with unfolding implications over time)) to (‘el) Moseh (Mosheh – One who Draws Out; from mashah – withdraw),
‘You should say (‘amar) this (koh) to (‘el) the Children of Yisra’el (Beny Yisra’el – the Descendants 69who want to Engage and Endure with God), “Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – the Almighty), God (‘elohym) of your fathers (‘ab ‘atem), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob), has sent me (shalach ‘any) to you (‘el ‘atem).”
This (zeh) is My personal and proper name (shem ‘any) forever (la ‘owlam – for all time and throughout eternity). This (wa zeh) is the way I want to be remembered (zeker ‘any – is My symbol, memorial, commemoration, maxim, and inheritance right, My sign, signature, the way I want to be recalled, mentioned, and known, and My way of being respected and honored) throughout (la) every generation and dwelling place (dowr dowr – all time).’” (Shemowth / Names / Exodus 3:15)
Yahowah is God’s name. Yahowah has been and always will be God’s one and only name. It does not matter who you are, what language you speak, or where you live. He does care what you call Him. If you know God, you refer to Him as Yahowah.
If you are not using Yahowah’s name, God is not listening to you, does not know you, and He has no interest in you. Your worship, praise, and prayers are a waste of time and energy.
Yahowah is the One who established the Covenant, doing so with ‘Abraham, Yitschaq, and Ya’aqob. Yahowah is our liberator and savior.
Yahowah is the name Moseh used to deliver the Children of Yisra’el. God has no other name. The Covenant has no other sponsor. There is no other Savior.
70The “LORD” is the title and name of another spirit. The LORD is not God. The LORD cannot save. There is no inheritance right associated with man’s religious deities.
Despite the utter ignorance involved in the evangelical rite of holding up an English translation of the Bible and proclaiming that it is the inerrant word of God, the Creator, Father, Savior, and Author did not say: “The LORD God…is My name forever, My memorial, and the way I want to be remembered in all places and generations.”
While I am irrelevant, if I told you that my name was “Yada,” and that “Yada” was how I always wanted to be known, and you ignored my request and called me “Master,” instead, I would know several things. First, you do not know me. Second, you do not love me. And third, you are intent on irritating me. Yahowah is God’s name. The same lessons apply.
My wife and children bear my name because they are part of my family. Our Heavenly Father’s name is Yahowah. For the same reason, His children are Yahuwdym | Related to Yah.
For those who may have fallen victim to the religious lie that “G-d’s name is too sacred to be spoken,” and/or “no one really knows how to pronounce it,” He has some news for you. God just told Moseh to say it.
The four Hebrew letters which comprise Yahowah’s name are not unique. They are ubiquitous throughout the Towrah, and yet, no one claims that the entire Hebrew language is unpronounceable. The fact is, there are vowels and consonants in Ancient Hebrew – the language of revelation. Aleph and Ayin are vowels, as are the Yowd , Hey , and Wah .
We know from countless other Hebrew words that a Yowd is pronounced similarly to the letter “Y” in the English word “yes.” A Hey is pronounced “ah,” as in hayah – 71the very basis of Yahowah’s name. And we know from “ToWRaH – towrah” that the Wah conveys the “o” sound in Hebrew. Therefore, God’s name is YaHoWaH. He has provided us with the proper vocalization. We are without excuse. (For a more comprehensive presentation of the letters which comprise Yahowah’s name, please read the Shemowth | Name Volume of An Introduction to God.)
“Choose to go of your own free will (halak – walk of your own volition to (qal imperative)) and (wa) gather at this time (‘asap – collect together as if preparing for a harvest at a specific moment (qal perfect)) the elders (‘eth zaqen – the decision-makers who are more mature) of the Children of Yisra’el (Beny Yisra’el – Sons who want to Engage and Endure with God [from 4QExod]), and say to them (wa ‘amar ‘el hem – then explain to them), ‘Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), God (‘elohym) of your fathers (‘ab ‘atem), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob [from 4QExod]) became visible to me (ra’ah ‘el ‘any – was revealed to me and seen by me), saying (la ‘amar – approaching to convey), “I have examined and taken into account (paqad paqad – I have observed, rendered judgment, and have assigned responsibility, taking a full inventory), on your behalf (‘eth ‘atem), (paqadeti), what is being done to you (wa ‘eth ha ‘asah la ‘atem) in (ba) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of persecution and cruelty in Egypt where you are confined and restricted, besieged during a time of testing and tribulation by an adversary, shut up and enclosed in a 72concentration camp by those showing great hostility). (3:16)
And I give My word (‘amar – so I promise and intend, claiming) that I will lift you up and withdraw you (‘alah ‘eth ‘atem – I will take you away) from (min – out of) persecution and oppression (‘ony – affliction, frustration, and suffering, harassment and poverty, being abused and put down, subjugated and impoverished) in the realm (‘erets – land and nation) of the Crucibles of Egypt (Mitsraym)…to the Land (‘el ‘erets – realm) flowing with milk and honey (zuwb chalab wa dabash – which is nurturing, enabling you to endure for a long time in pleasant circumstances).”’” (Shemowth / Names / Exodus 3:17)
It is interesting, that, while Moseh | Moses was the only qualified soul on the planet with the experience, knowledge, and character to serve alongside Yahowah on this particular mission, the opportunity was presented to him as a request under the auspices of freewill. Also, without access to modern modes of communication, he would address the seasoned citizens who would in turn speak to their relatives. The elders were chosen because they had endured the torment the longest and would be the least likely to be impulsive. This would take time and God did not want them to grow impatient, give up, or take matters into their own hands.
By repeating the realization that He is the God of Yisra’el, the God of ‘Abraham, Yitschaq, and Ya’aqob, and thus the Covenant, Yahowah is affirming these vital and enduring relationships. Many ethnicities have been and would be enslaved, and yet, the only people Yahowah offered to rescue were His own.
By using and repeating “paqad – I have examined and taken into account,” Yahowah is revealing that He has “made a decision to render judgment” against the 73Egyptians and “will punish them for what they have done” to His people. Their “recompense would be based upon a comprehensive evaluation of the evidence, all of which has been inventoried and assessed.”
This trip would be from man’s hell to Yahowah’s paradise. And the reason God said that He would “lift them up and withdraw them,” rather than just escort them out of the country, was because this whole episode serves as a metaphor for our withdrawal from planet Earth and up to heaven.
Since ‘amar means “to say,” Yahowah was giving His people His “word” that He would take them away from their debased existence. God’s word is His bond because He never breaks a promise.
Yahowah’s vow defines His role as a Father. He has promised to remove His children from “‘ony – persecution and oppression, affliction, frustration, and suffering, being harassed and impoverished in the process of being abused and put down.” This not only defines what was occurring in “Mitsraym – the Crucibles of Religious and Political Oppression,” it is a reminder that Yahowah’s initial instinct is to liberate us from institutionalized human abuse.
And mark His words: He will do it again. Anyone who is hostile toward Jews or Israel will be held accountable and will be either killed or incarcerated forever. This includes anti-Semitic Christians and Muslims, academics and progressives, socialists and communists, as well as those promoting conspiracy theories.
Since this is the second time ‘ony has been used to denounce Mitsraym | the Cauldrons of Religious and Political Oppression for “impoverishing and harassing” Yisra’el, “persecuting and oppressing” Jews, it is worth noting that this is the pejorative Rachel used to describe the birth of the child who took her life. And it is from that child the Benyamynite | Benjamite named Sha’uwl | Paul who 74became the Plague of Death would come. His religion would treat Yisra’el similarly, often worse.
While I have already hinted at it, I would like to propose a reason for the reference to “flowing with milk and honey.” While there would be plenty of both in the Promised Land, I think milk’s association with feeding children encapsulates Yahowah’s desire to adopt us into His Family and nurture us with His words so that we might grow. Honey is sweet, implying that paradise is going to be very pleasant. And the term has an endearing quality, which is why husbands and wives use it in reference to one another and also when expressing their affection for their children. Further, honey, even without refrigeration, remains palatable throughout the generations, under the right conditions for thousands of years.
Recognizing that Moseh had a speech impediment, Yahowah tried to be reassuring…
“And they will listen (wa shama’ – they will hear and pay attention) to the sound of your voice (la qowl ‘atah).
Then you and the elders (wa ‘atah wa zaken) of the Children of Yisra’el (Beny Yisra’el) will go (bow’) to the king (‘el melek – to the political and religious dictator) of the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the coercions and cruelty experienced in Egypt where the people were confined and restricted by political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility) and say to him (wa ‘amar ‘el huw’ – speak these words and tell him),
‘Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching 75regarding His hayah – existence), God (‘elohym) of the Hebrews (‘Ibryym – the Opposite Side and from the region beyond), has scheduled a meeting with us (qarah ‘al ‘anachnuw – has summoned us to an appointment at a specific moment in time expecting to meet with us; from qara’ – to invite and summon, meet and greet (nifal perfect – God was the instigator of this encounter and anticipates being affected by it)).
So now, therefore (wa ‘atah), we implore you to please (na’ – we are requesting of you and encouraging you) allow us to walk away (halak – let us of our own accord travel (qal imperfect cohortative)) on a three-day path (derek shalowsh yowmym – on a route which will require three days) into (ba) the wilderness to ponder the word (ha midabar – a desolate place where the message is evaluated; from my – to question and dabar – the word).
We will prepare a meal (wa zebach – we will butcher a sacrificial lamb to eat during a feast and sacrificial offering) to approach (la – according to and on behalf of) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), our God (‘elohym ‘anachnuw).’” (Shemowth / Names / Exodus 3:18)
Who would have thought that God would have said: “na’ – please?” Clearly, He did not need to do so, but nonetheless, it sets a good example.
It would have cost Egypt nothing to let God’s people go free. Slavery is always the wrong approach politically, economically, and morally. Ultimately, oppressed people revolt against their overlords, and eventually, they prevail, often taking the government down with them. The cost to acquire, house, feed, train, manage, and guard slaves, in addition to keeping them healthy, exceeds the overall cost of paying people a reasonable wage. Moreover, any time a 76nation turns a blind eye to the suffering of others or, worse, is responsible for persecuting people, and becomes parasitic, it decays and dies from within.
God chose to meet with one nation to remove them from another. Prior to encountering Moseh on Choreb, Yahowah had met with individuals (‘Adam and Chawah, Qayn and Hebel, and then Noach and his family) but never an entire ethnicity. And especially relevant, the word Yahowah used to acknowledge His upcoming encounter with Moseh was qarah which, as qara’, serves as the basis of the Miqra’ey | Invitations to be Called Out and Meet with God.
With qarah scribed in the perfect conjugation (limited to a specific and finite duration of time in the past or future), if it were not for the context, it would have been appropriate to render it in the past tense. However, since a group meeting had not yet occurred and the feasts of Pesach, Matsah, and Bikuwrym were ahead of them, I chose to translate qarah ‘al ‘anachnuw as “has scheduled a meeting with us.”
This has been precisely worded to convey a vital message. Their journey from Goshen to Mount Choreb would be around 250 miles – too far to walk in three days. A total of 90 miles is about as far as they could be expected to traverse in that time. If everyone was reasonably fit, if they had plenty of food and water, and if all went well, they would arrive in Arabia within a week. Although, considering the participants and the terrain, that is optimistic.
Therefore, the reference to “attending a meeting with Yahowah,” and to “a path which would require three days” speaks to the first three Miqra’ey. The way to God and to the Promised Land begins with Pesach, Matsah, and Bikuwrym, which occur in succession over the course of three days.
77This represents the same three days that Dowd, Yahowah, and the Set-Apart Spirit served on our behalf to fulfill Passover, UnYeasted Bread, and Firstborn Children beginning on Thursday evening April 2nd, through the Shabat on the 4th, and concluding on the first day of the week, April 5th, in 33 CE (Julian Calendar). And that is why there was a reference to “the preparation of a sacrificial lamb in accordance with Yahowah.” The blood of a lamb would be and now has been smeared on the upright pillars of the doorways of individual Yisra’elite homes during the evening before they would leave Egypt.
While we have the benefit of hindsight and can now see how the whole picture fits together from beginning to end, Moseh, at least at this point, didn’t understand the role Passover, UnYeasted Bread, or Firstborn Children would play in his redemption or in ours. As such, he would have had no way to appreciate the majesty of what had just been revealed.
Moreover, Moseh knew these dictators. If the Low Chronology is correct, he had been born under Pharaoh Amenhotep I and would have been raised in this murderous despot’s household. He would have served in the Egyptian military during the reign of Thutmose I. He would have fled before Thutmose II could kill him. And he would be returning to the vengeance of his warmongering son, Menkheperre Thutmose III – whose name means Lasting is the Manifestation of Ra, the Son of Thoth (the moon god and the god of writing and magic).
Therefore, Moseh was not naive. He knew that they were egomaniacal and vicious dictators who acted as if they were gods. And it was his recognition that they were wrong, combined with his willingness to oppose the pharaoh’s persecution of the Hebrews, which made Moseh unique, setting him apart from the political, religious, and economic establishment. This is why God chose him.
78“But (wa) I know (yada’ ‘any – have personal knowledge and I am aware) that (ky) the king (melek – the dictatorial ruler) of Mitsraym | this Crucible of Oppression (Mitsraym – this cauldron of persecution and cruelty where people are confined and restricted by religious and political institutions) will not (wa lo’) permit (nathan – freely release) those in accord with You (‘eth ‘atem) to go (la halak – to walk away), except by the hand (bilty yad – unless by the power, influence, and authority [4QExod]) of a powerful and firm individual (chazaq – a firm and resolute authority).” (Shemowth / Names / Exodus 3:19) (According to the DSS, the Masoretes replaced “except by” with “and not by,” changing the meaning entirely.)
Political and religious leaders are covetous, power-hungry, and egotistical. No one tells them what to do or takes anything away from them without a fight. Therefore, those who compel must be compelled. Those who rescind the freewill of others must have their freewill curtailed. For the sake of the innocent, those who oppress must come to receive that which they have doled out.
“So (wa), I will stretch out (shalach) My hand (‘eth yad ‘any – power and influence) and strike (nakah – afflict, smite, and wound) those associated with (‘eth) the Crucibles of Religious and Political Subjugation (Mitsraym) with all (ba kol) of the astounding things of Mine (pala’ ‘any – of the amazing things which surpass human understanding or capability of Mine) that, to show the way to the benefits of the relationship (‘asher), I will do (‘asah – I will perform and cause to happen) in (ba) their midst (qereb huw’).
And after that (wa ‘achar – in the end, following all of this), rest assured (ken – you can rely on the fact), they will send you away (shalach ‘eth ‘atem – they will dispatch you).” (Shemowth / Names / Exodus 3:20)
79The reluctance of recalcitrant empires and despots to adapt to changing circumstances would be on display. It would take the plague of death to liberate the lives of God’s people.
The Yisra’elites had arrived in Goshen with their possessions and flocks, and while in the Black Land, they had worked hard and become quite prosperous. Jealous of their success, the pharaohs had not only stolen everything they owned and enslaved them, but the religious regime had also become rich by not paying them for the labor they were forced to provide as slaves. God would rectify that situation.
“And thus (wa ‘aken – so therefore [from 4QExod]), for the people (ha ‘am ha zeh – for this particular family), I will grant favorable treatment (nathan ‘eth ha chen – I will offer and provide compassion, even acts of kindness) in the eyes of (ba ‘ayn – within the purview of) their Oppressors (Mitsraym – the cauldron of persecution and cruelty where people are confined and restricted by religious and political institutions).
When it comes to be (wa hayah ky) that you go away (halak – you begin your journey), you shall not walk away (lo’ halak) empty-handed (reqam).” (Shemowth / Names / Exodus 3:21)
God is pro-recompense. Fair is fair. His people would be compensated for their labor. And in the end, the people of Egypt were delighted to do so. Albeit, the Pharaoh, not so much.
The tone of the people’s predilection is more conciliatory and polite than one would expect considering the circumstances. It suggests that the hearts of the people were less calcified than their political and religious leaders.
“A woman (wa ‘ishah) shall ask (sha’al – will inquire about and make a request of) of those who live in this 80community (shaken hy’ – of the residents in the neighboring town), as well as for the guests (wa min guwr – those who dwell together) in her house (beyth hy’ – her home), for supplies (kaly – utensils and cooking pots), for silver (kesep – metal belongings) and for gold objects (wa kaly zahab), as well as clothing (wa simlah – apparel).
You should set them (sym – you should place them) on your sons and on your daughters (‘al beny ‘atem wa ‘al benoth ‘atem), rescuing them (natsal – delivering them, sparing and saving them) from (‘eth) the Crucibles of Religious and Political Oppression (Mitsraym).” (Shemowth / Names / Exodus 3:22)
English translations typically render kaly as “jewelry,” and natsal as “plunder,” making this sound like a preview of one of Muhammad’s seventy-five terrorist raids, where Islam’s wannabe prophet robbed defenseless civilian communities by force of arms. However, neither connotation is appropriate. Kaly speaks of ordinary things such as cooking vessels and utensils. And natsal means “to rescue, deliver, and save,” not “steal.” The Hebrews would be unarmed and defenseless, and the statement begins with “a woman shall ask.”
Such malfeasance was calculated by those who despise and besmirch the reputation of God and His people. Further, it sullied the message, which is that ordinary people are almost always more humane and generous than their religious and political leaders. The worst rise to the top.
Personally aware of the disposition of the Hebrews, and recognizing that they could be self-destructive and obstinate, especially after enduring the unrelenting yoke of their Egyptian taskmasters, the hesitant shepherd posed a classical “but what if…”
“Then (wa) Moseh (Mosheh – One who Draws Out) answered (‘anah – responded), and asked (wa ‘amar), 81‘But (wa) what if (hen) they do not listen (lo’ shama’ – the fail to hear and pay attention) to the sound of my voice (ba qowl ‘any) nor trust me (wa lo’ ‘aman la ‘any – do not consider what I say to be accurate and truthful), but rather (ky) say (‘amar), “Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) did not appear (lo’ ra’ah – was not shown or revealed) to you (‘el ‘atah).”’” (Shemowth / Names / Exodus 4:1)
It would be and has been their nature. They are a stubborn lot with a propensity to cut off their God in spite of their plight.
“Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) said to him (‘amar ‘el huw’), ‘What (mah) is that in your hand (zeh ba yad ‘atah)?’ He answered (wa ‘amar), ‘A staff (mateh – a branch, scepter, and a demarcation of the tribes).’” (Shemowth / Exodus 4:2)
The “staff” is indicative of Dowd | David serving as the Shepherd of God’s flock. The “branch” is one of the most oft-repeated symbols for Dowd, the Son of God and the Mashyach | Messiah. The “scepter” is prophetic of Dowd’s authority as the King over the tribes of Yisra’el.
With the “shepherd’s staff, branch, and scepter” held firmly in his hand, Moseh carried the promise and power of the coming Messiah, Shepherd, and King. But without this relationship, the situation would be as dire as when Satan, depicted as a nachash | serpent, slithered out of the garden on his belly, and was forced to eat dirt. Therefore:
“And He said, ‘Throw (shalak – hurl, cast, or fling) that (huw’ – it) on the ground (‘erets) now (‘atah – straight away [from 4QExod]).’
And so, he cast it (shalak huw’ – he tossed it) to the 82ground (‘erets – ground), and it came to exist as (wa hayah) a serpent (la nachash – a snake).
And Moseh (wa Mosheh) fled away (nuws) from (min) its (huw’) presence (paneh).” (Shemowth / Names / Exodus 4:3)
In association with Yahowah, we have power over the Adversary. And that is why one of the earliest Towrah prophecies depicts a descendant of Ya’aqob, likely Dowd, striking Satan’s head, thereby exposing his venomous schemes.
Personally, I am not much of a proponent of the miraculous show and tell. I have never asked God to prove something by performing a miracle. I would rather find validation and insights in His words. It is a great deal more instructive and rewarding.
However, to be fair, we have many more tools at our disposal. We can examine the written text whenever and for as long as we like. We can compare something God reveals in one place to every other place He uses the same word or phrase. We can build a working vocabulary using a score of acceptable lexicons. Science (especially regarding time and light), ancient and modern history, archeology, well-documented research, and search engines are enormously helpful too.
That said, Moseh was not asking for a miracle. He was simply stating that there was the possibility that the Yisra’elites might not believe him. In that case, he wanted to know how he should respond.
Along these lines, considering what He could have done, Yahowah did not try and impress Moseh either. This was a learning experience. God was teaching Moseh that, with the right approach, he would be able to move mountains, even Yisra’elites, which was a wee bit harder.
We see Yahowah giving Moseh control over the 83serpent. He would be releasing His lost sheep from the Adversary’s oppressive realm while establishing them as part of God’s flock. This transformation from bad to good, from the “serpent” to the “branch, scepter, and staff” would be made as a result of Moseh embracing the full meaning of the Hebrew word, chazaq.
According to the most respected Hebrew lexicons, chazaq can convey: “succeed by being persistent and firm,” even “to be or to grow strong by being resolute, showing tenacious resolve.” According to another, chazaq means: “to prevail by being strong,” or even “courageous.” A third lexicon says chazaq speaks of: “being powerful by firmly grasping hold of someone or something.” To these thoughts, a fourth lexicon adds the idea of “being willing to learn and then responding appropriately, repairing a relationship by becoming unremitting.” A fifth advances the concept of “confirmation by being constantly earnest and assiduous, being diligent, circumspect, and persistent, thereby able to overpower a foe.” A sixth Hebrew dictionary defines chazaq as “to control, conquer, and become victorious, possessing whatever ability is required to accomplish what is intended.” And a seventh lexicon speaks of “possessing something which tightly girds and supports, encourages and empowers.”
There is a subtle difference in this next verse between the DSS and the MT. The rabbis wrote, “grasp it.” Moseh wrote:
“Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) said to Moseh (wa ‘amar ‘el Mosheh), ‘Stretch out (shalach – reach out) your hand (yad ‘atah – symbol of your power and authority) and choose to grasp hold of it (wa laqach huw’ – of your own accord take it [1QExod] (qal imperative)) by the tail (ba zanab).’
And so (wa), he reached out with his hand (shalach 84yad huw’) and (wa), by being persistent and firm with it, showing strength and resolve, he prevailed, gaining power over it (ba chazaq huw’ – by being assiduous and intense with it, by being willing to learn and respond appropriately to it, and by being strong and unremitting, he triumphed, controlling the foe) and (wa) it became (hayah) a staff, branch, and scepter (la mateh – a demarcation of the tribes) in (ba) his (huw’) palm (kaph – hand; from kaphaph – that which bends or bows down).” (Shemowth / Names / Exodus 4:4)
Digging deeper into this passage, yad is the most common Hebrew term for “hand,” appearing 1,631 times, versus kaph’s 127 iterations. The difference between them is that yad is very commonly used as a symbol of power and authority, especially God’s. Kaph and kaphaph convey the inverse which is to lower oneself and bow down. The transformation to God’s Family occurs because the universal source of power and authority stretched out His hand to rescue us. There is a word picture of our redemption encapsulated in every phrase and symbol.
The lesson here is that there is no limit to what we can accomplish when we apply what we learn from God and respond by being persistent and firm, unrelenting and resolute. Moseh would need to exhibit these traits to succeed. So did Dowd. So do we. God is as He would like us to be: intense and unremitting.
It was an opportunity to teach…
“The purpose of this account is (la-ma’an – the intent is) for them to trust and rely (‘aman – to see this as trustworthy and verifiable, to consider Me steadfast and dependable (hifil imperfect – God would be affirming His reliability consistently through His people)) upon the reality that (ky – the fact that) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our 85shalowm – reconciliation as ‘elowah – Almighty God) appeared to you (ra’ah ‘el ‘atah – was seen by you), the God of their fathers (‘elohym ‘ab hem), the God (‘elohym) of ‘Abraham (‘Abraham – Merciful and Enriching Father), God of Yitschaq (‘elohym Yitschaq – God Laughs), and God of Ya’aqob (‘elohym Ya’aqob – Walking in the Footsteps of God).” (Shemowth / Names / Exodus 4:5)
The Yisra’elites were freed and the Towrah was revealed so that we might come to trust and rely upon Yahowah. And the transition from staff to serpent and back to staff is symbolic of Satan oppressing mankind between ‘Eden and the Millennial Shabat, where Yahowah’s sheep return to His care and protection.
‘Aman, pronounced “aw·man,” is a marvelous Hebrew word. In addition to saying that we should “have the confidence to trust and rely upon” Yahowah, it confirms that His Word is “verifiable and true, consistent and enduring.” ‘Aman is among the conditions of the Covenant.
‘Aman appears 144 times in the Towrah, Naby’, wa Mizmowr. However, on thirty of those occasions, the same three Hebrew letters (אָמַן) were diacritically marked as ‘amen, pronounced “aw·mane,” by the Masoretes, and said to mean “verily, truly, and so be it.” From these thirty arbitrary vocalizations, one of God’s most meaningful terms was then transliterated as “amen,” and it became a thoughtless conclusion to billions of prayers.
It is a shame that a word so rich in meaning, and so essential to our relationship with Yahowah, has been rendered as a religious hiccup. But it is actually worse than that. Most Christians end their prayers with: “In god’s name I pray, Amen.” Amen is the name of the Egyptian sun god. So, while they are not intending to do so, Christians, who are ignorant of Yahowah’s name, end their prayers by 86suggesting that God’s name is Amen.
There is a simple rule all trustworthy and reliable people use when translating one language into another: translate words and transliterate names. If this had been done, Christians and Jews would know Yahowah’s name, and they would not end all of their conversations “with God” by inferring that His name is Amen.
Sin is a disease, one that infects and destroys our souls, separating us from a pure and perfect God. The most visible and horrid malady of Moseh’s day was leprosy. It was not only incurable; it was so contagious that it required its victim to be separated from society. In this light, we read:
“Yet again (wa ‘owd – continuing on), Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) said (‘amar) to him (la huw’), ‘Please (na’) return (bow’) your hand (yad ‘atah) inside your garment beside your bosom (ba ‘atah chyq – within your robe by your heart).’
And he moved (bow’) his hand (yad huw’) inside (ba) his robe (chyq) and pulled it out (wa yatsa’ huw’ – and brought it out) from his garment (min chyq huw’ – out of his robe [from 4QGen-Exod]) and behold (hineh) his hand (yad huw’) was diseased and leprous (metsora’ – had a chronic skin condition), looking like (ka) snow (ha sheleg).” (Shemowth / Names / Exodus 4:6) The phrase “from his chest” in the last sentence was omitted by the rabbinical Masoretes. I am sharing this with you because, without access to the DSS, you might not understand why I added things that do not appear in the preponderance of modern translations.
The point is that we can trust Yahowah to heal us, even from the most infectious and debilitating diseases – also known as religion and politics. When we turn around attitudinally, and come back to God, and thereby return to fellowship with Him, Yahowah restores us, heals us, and 87renews us.
“Now (wa) He said (‘amar), ‘Return (shuwb – bring back, turn around, change direction, and come back restored (hifil imperative)) your hand (yad ‘atah) to (‘el) your clothing (chyq atah – your garment).’
So he returned his hand (wa shuwb yad huw’) to his robe near his chest (‘el chyq huw’), and when (wa) he brought it out (yatsa’ huw’) from (min) his cloak (chyq huw’), behold (wa hineh) it had been restored (shuwb – it returned and was brought back, recovered, repaired changed, and renewed) to be like (ka) his flesh (basar huw’).” (Shemowth / Names / Exodus 4:7)
So long as we do not actively lead people away from God, so long as we do not inhibit access to our Heavenly Father, we can at any time change our ways, stop relying upon ourselves or others, and return to God. It is as simple as acting upon His instructions.
Still speaking to Moseh about the likely reaction of the children of Yisra’el to the validity and reliability of their mission, Yahowah said…
“So if (wa ‘im) it happens (hayah – comes to exist) that they do not trust or rely (lo’ ‘aman la ‘atah – they do not have confidence in you or find you credible), and they do not listen to (lo’ shama’ – hear, understand, and pay attention to) the voice (qowl) of the initial sign (‘owth ha ri’shown – first and primary symbol), then (wa) they may come to recognize as verifiable and trustworthy (‘aman – they may accept as reliable for the moment (hifil perfect)) the voice (la qowl) of the next and subsequent (‘acharown – final, that which comes after, and thus last) sign (‘owth – illustrative example).” (Shemowth / Names / Exodus 4:8)
The initial transformation of the “la mateh – staff, branch, scepter, and sign of the tribes comprising Yisra’el” 88to the serpent representing Satan, and then back again, should have been sufficient, especially with Moseh gaining control over the Adversary. It was rich with uplifting symbolism they should have readily accepted. The second sign, however, would have been frightening, which is why it was held in abeyance. Leprosy would have been a death sentence, a slow, debilitating, and humiliating way to die separated and alone. And that was the unmistakable point: they would endure that fate without Yahowah’s intervention.
Water is the source of life and a universal solvent, making it the universal symbol for renewal and cleansing. However, removing the consequence of sin from our mortal souls and restoring us would require something far more valuable, more precious, and more vital: life’s blood.
“Then if (wa ‘im) it happens (hayah – comes to exist) that they do not trust (lo’ ‘aman – they do not recognize as verifiable and true) the combination (gam) of these two (ha ‘eleh shanaym) signs (la ‘owth) and do not listen to (wa lo’ shama’ – do not hear or pay attention to) the sound of your voice (la qowl ‘atah), next (wa) you should obtain (laqach – you should select, accept, grasp hold of, and acquire) some water from (min maym) the River (ya’or) and pour it out (shaphak) on that which is withered and dried up (ha yabashah – on that which is shriveled up and paralyzed).
It shall transpire that (hayah) the water (wa ha maym) which for the benefit of the relationship (‘asher – which to show the way to get the most out of life) you obtain (laqach – you select, accept, grasp hold of, and receive) from (min) the River (ya’or), it shall come to exist as (hayah) blood (la dam) within (ba) that which is withered and paralyzed (ha yabashah – on that which is desolate, dry, and shriveled).” (Shemowth / Names / Exodus 4:9)
89If they were paying attention, if they were open to the prospect of being rescued, these examples would have been sufficient to engender trust in and reliance upon Yahowah. Collectively, they demonstrated power over Satan’s influence on behalf of Yisra’el, trusting God sufficiently to be healed by Him rather than endure a slow, debilitating death in isolation, and blood renewing those who were withering and paralyzed.
And yet, they were not only for Moseh and the children of Yisra’el, but for us as well. While we did not witness them personally, with the benefit of hindsight, and with access to the whole canvas God painted for us, we can see how these three word pictures reinforce and confirm vital aspects of Yahowah’s plan. And once one recognizes the pieces to this puzzle, and understands how they fit together, the Artist who composed them appears before our eyes, merciful and approachable, trustworthy and reliable.
The next sixteen statements are not extant in the Dead Sea Scrolls which is unfortunate because, in the context of what we are reading, there is no rational basis for Moseh to say “my Lord” – albeit there is a rabbinical one. Yahowah has been explicit. He told Moseh that His one and only name for all people and all time was Yahowah. He not only instructed Moseh to use it, but He also explicitly stated that Yahowah was the only name He wanted to be used in reference to Him. Therefore, rather than omit what I suspect the Masoretes added, I am going to render it as ‘edony which, written the same way as ‘adony, has a more appropriate meaning.
“Then (wa) Moseh (Mosheh – One who Draws Out) said (‘amar) to (‘el) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God), ‘Please (by – excuse me), My Upright and Firm One (‘edony – as my Foundation and Support), I am (‘anoky) not a man (lo’ 90‘ysh – not an individual) of words (dabarym – who makes statements or delivers messages), neither (gam) yesterday (shilshowm) nor (gam) the days before (tamowl), nor (gam) from (min) the time (‘az) You spoke (dabar ‘atah – You communicated words) to (‘el) Your partner in this work (‘ebed ‘atah – Your associate, coworker, or servant).
Indeed (ky), my mouth (peh) is heavy, stubborn, and unresponsive (kabed – is a troublesome burden and suffers from inertia) and my tongue (wa lashown ‘any) is challenging and slow (kabad – fails me because it is unresponsive).’” (Shemowth / Names / Exodus 4:10)
Moseh considered himself inadequate and unqualified – especially with regard to delivering Yahowah’s message. And that was one of many things which made him perfect. God likes using flawed implements because, to be effective, He knows that they will have to remain dependent upon Him. And God realizes that when a perfect result is achieved using an imperfect tool, some people will realize that the implement was powered by someone who knew what they were doing – someone who could be trusted and relied upon.
We do not actually know if Moseh had a speech impediment, or if he stuttered. We know that he was not a “fast talker,” or even a man of “many words.”
‘Ebed, which is translated as “partner in this work,” in the last verse, is not only based upon ‘abad, meaning “to work, expending energy for a purpose,” the words are indistinguishable in the Hebrew text. So, based upon the fact that Yahowah has already said that they would be engaging together, one should not see Moseh presenting himself as a “servant” but instead as “a coworker or associate,” albeit not yet “engaged in the mission.”
As mentioned in previous volumes, ‘adony and ‘edony are indistinguishable in the Hebrew text. And while ‘adony is typically translated as “my lord,” at the time it was akin 91to calling a distinguished individual “sir.” Throughout the Towrah, ‘edon is used in reference to the foundation and upright support for the Tabernacle of the Witness. Suffixed in the first person, it would be rendered: “My Upright One” or the “Foundation or Basis of My Support.”
Since Yahowah is on the record disavowing the title “Lord,” and indeed, using Ba’al | Lord to describe and name the Adversary, Satan, it would be disrespectful to refer to Yahowah as “my Lord.”
When God, Himself, is willing to go with us and be our partner, we have nothing to be concerned about. And even though God does not always get what He wants, there is always a benefit derived from working with Him.
“So (wa), Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) said to him (‘amar ‘el huw’), ‘Who (my) made (sym – created and placed) the mouth (peh) of man (la ha ‘adam)?
Or (‘ow) who (my) could have made him (sym) mute (‘ilem – unable to speak), or deaf (‘ow cheres – unable to hear), or sighted (‘ow piqach – able to see), or blind (‘ow ‘iwer)?
Was it (ha) not (lo’) Me (‘anoky), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence)?’” (Shemowth / Names / Exodus 4:11)
Loosely translated: If I made it: I can make it work. If I had wanted man to be mute, deaf, and blind, you would be dumb, deaf, and blind.
Yahowah plays favorites. He picks and chooses those with whom He wants to work. And once He decides, He is ready to engage.
Unfortunately for God, there are few, if any, good 92choices – at least by human standards. ‘Abraham, for example, was morally compromised. Moseh was reluctant.
“‘So now (wa ‘atah – straight away, therefore), let’s go (halak – of your own freewill, let’s start walking (qal imperative)).
I (wa ‘anoky) will actually and continually be (hayah – I will exist literally and consistently (qal imperfect)) interacting with (‘im) your speech (peh ‘atah – your mouth and thus what you say).
And I will teach, guide, and instruct you (yarah ‘atah – I will inform and direct you, enlighten and lead you) regarding the words (dabar – the message and statements) which reveal the proper path to the benefits of the relationship (‘asher – which lead to the correct way to get the most out of life).’” (Shemowth / Names / Exodus 4:12)
Yarah is the actionable root of Towrah. Yarah is one of the many reasons we know that Towrah means “teaching and guidance, instruction and direction.” This is God’s gift to us. Treasure it.
Moseh’s response had to be disappointing, and likely hurt…
“But (wa) he said (‘amar), ‘Excuse me, sir (by ‘adony / ‘edony – please, My Upright One, serving as a marker of polite discourse with addressing someone respectfully), please (na’ – I implore you) release my hand (shalach ba yad) and send out someone else (salach).’” (Shemowth / Names / Exodus 4:13)
God could not compel Moseh into going without infringing upon his freewill. He was not going to liberate slaves with a slave. And yet, Yahowah needed Moseh to go with Him because he was the only Hebrew on the planet who not only understood the caustic nature of the religious and political oppression his people were suffering in Egypt, 93but he also rejected it and then took a stand against the abuse. He had the knowledge and character Yahowah required for this mission at this moment, so, after showing His frustration, Yah came up with an accommodation.
“With regard to Moseh (ba Mosheh) that (wa) was deeply concerning and displeasing, even aggravating (charah ‘aph – was annoying and frustrating, kindling the displeasure and resentment) for Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence).
So He replied (wa ‘amar), ‘What about (ha lo’ – why not) ‘Aharown (‘Aharown – As an Alternative, bringer of light and choice (i.e., informed freewill); from ‘ar – presenting a desirable option under the auspices of freewill as an alternative and own – pertaining to enlightenment), your brother (‘ach ‘atah), the Lowy (Lowy – One who Joins and Unites, Levite)?
I know (yada’ – I am aware) that, indeed (ky – it is for certain), he speaks many words (dabar dabar huw’ – he talks incessantly and says a great many things).’” (Shemowth / Names / Exodus 4:14)
While Yahowah will not compromise His principles, nor change His approach, He will make personal accommodations when necessary. And this was such an occasion. There were no other options, no other time. The fate of humanity was hanging in the balance. Had Yahowah not rescued His people, He would have proven Himself unreliable and rendered the Covenant meaningless. There would have been no Towrah nor Prophets. God would have become unknowable, and death would be the end of life for everyone.
And now you know why Yahowah was “charah ‘aph – deeply concerned and aggravated, annoyed and frustrated.” Moseh’s reluctance “kindled God’s displeasure and resentment.”
94Should you wonder why Moseh was hesitant, it was not because he was a slow talker, nor because he feared the Egyptian regime. We have seen him confront an armed instrument of Mitsraym’s subjugation and we have listened to him verbally challenge God’s decision. Therefore, these issues were not responsible for his trepidation. And that leaves us with a rather profound and unflattering insight: Moseh did not trust his own people.
Moseh realized that God would prevail over Pharaoh. But what then? If he could not convince the Hebrews to trust him and rely on Yah to liberate them, the result would be counterproductive, dangerous, and humiliating.
‘Aharown’s name is a play on words showing that, even in moments of great disappointment, Yahowah still has a sense of humor. ‘Aharown means “As an Alternative.” Also, since ‘ar is about “presenting a desirable choice under the auspices of freewill as an option,” and own speaks of “the enlightenment and benefit that can be derived from that which pertains to a particular subject,” we can deduce: “Enlightened Freewill.”
So that we are clear, in this context, dabar dabar means ‘Aharown was a blabbermouth and likely a gossip. He could talk the ear off of an elephant.
Speaking of being verbose, in the late Fall of 2001 I was approached by Yahowah. There was no blazing fire and no signs other than a copy of the 91st Psalm placed in my pocket. I was not called to be a prophet or a liberator. And while I considered asking God to find someone else, recognizing I was not qualified, thankfully, I did not engender Yahowah’s frustration by saying, “No.” Ours has been a mutually enjoyable collaboration. You are reading the result – one of nearly thirty volumes in the Yada Yahowah series. By being willing to listen to Him, and by considering what He is sharing, He has inspired thousands of insights, many unheralded prior to this time.
95Yahowah’s requests were clear and concise. He wanted three things: 1) be willing to expose the ills of religion to leave people without excuse, 2) endeavor to communicate His message as clearly and completely as possible in the world’s most popular language, and 3) share His passion to reconcile His relationship with the Children of Yisra’el. Even I could do those things, and that was good enough.
God has been grieved by humanity in general, and by His people in particular; it does not take much to please Him. Unfortunately, even so, the willing are few and far between.
There are some memorable lines along our way to Passover. The first of them is found in Shemowth / Names / Exodus 4:22-23…
“You should say (wa ‘amar) to Pharaoh (‘el Phar’oah), ‘Thus (koh – this is what on this occasion) says (‘amar) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration): Yisra’el (Yisra’el – from ‘ysh sarah and ‘el: Individuals who Strive and Struggle with the Almighty and Those who Engage and Endure with God) is My firstborn (ben ‘any bakowr – virginal first fruit and first to rise), (4:22) and I am telling you (wa ‘amar ‘el ‘atah – I am announcing to you), that it is in your interest to let My son go (shalach ‘eth ben ‘any – of your own freewill, it would be a good decision to set My child free (piel imperative)) to work with Me (wa ‘abad ‘any – to labor and serve with Me).
If you do not consent and are defiant and refuse (wa 96ma’an – if you resist and are unwilling) to set him free (la shalach huw’), be aware (hineh), I will slay (harag – I will intentionally kill) your firstborn (‘eth ben bakowr ‘atah – your child who would inherit the birthright).’”
If they were rational, I would ask Christians: if Yisra’el | Israel is God’s firstborn, what kind of a Father would He be to abandon His child and then embrace those who tortured and tormented him? Wouldn’t one have to be a little crazy to trust such a “God?”
It is interesting that Yahowah offered Pharaoh the opportunity to make the right choice. Shalach was conveyed in the imperative mood, giving the Egyptian dictator and slave driver the prospect of deciding the fate of his son.
Since Pharaoh had chosen to enslave the Hebrews and kill every son born to them, God’s offer was quite generous. He could have said that if you do not let them go, I will torment you for eighty years and then kill you and your people. That would have been fair.
There is an unexpected twist in Yahowah’s statement that we should consider. Yisra’el was being freed to work with Yahowah. Their purpose and mission were just beginning. They would be the messengers and exemplars for all mankind.
The moral of the story is that God wants us to engage with Him, serving with Him on behalf of the Covenant Family. Our labor together is not only enjoyable, enriching, and enlightening, it has eternal rewards. He does not want us to advance the cause of man, however, because it always turns out badly.
Yisra’el was called out of the Crucible of Religious and Political Oppression to serve as a paradigm for all of the Covenant’s children. Their path from man to God is memorialized in the seven Miqra’ey | Invitations to be 97Called Out and Meet with God which begin with Passover, UnYeasted Bread, and Firstborn Children.
That is not to say that the Yisra’elites were a good example, or one that we should seek to emulate. Their fidelity could be measured in milliseconds and their fluctuation between trust and denial was not unlike the undulations recorded by a seismograph. The religious milieu of Egypt had corrupted them, just as would their Babylonian experience almost a thousand years hence.
“‘Aharown (‘Aharown – As an Alternative, bringer of light and choice (i.e., informed freewill); from ‘ar – presenting a desirable option under the auspices of freewill as a substitute and own – pertaining to enlightenment) conveyed (dabar – communicated) all (kol) of the words (dabarym – statements and messages) which to show the way to the benefits of the relationship (‘asher) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) had spoken (dabar) to Moseh (Mosheh – One who Draws Out).
And then he engaged to perform (‘asah – he acted in the manner which brought about) the signs (ha ‘owth – non-verbal symbols designed to communicate a message) in the sight (la ‘ayn – presence) of the people (ha ‘am – family). (4:30)
So (wa) the family (ha ‘am – people) trusted and relied (‘aman – considered it to be reliable, verifiable, trustworthy and true) when they heard (wa shama’) that indeed (ky) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) could be counted upon because He had assessed the situation of (paqad – He had become acquainted with, taken stock of, and would attend to) the Children of Yisra’el (beny Yisra’el).
He had seen (ra’ah – He had observed and considered) their miserable oppression and debilitating 98persecution (‘ony hem – their harassment and suffering, affliction and poverty, the suppression and debasement) of the Children (ben – sons) of Yisra’el.
And they were inclined (qadad) to express themselves, declaring their intent (chawah – to announce their objective).” (Shemowth / Names / Exodus 4:31)
They would not be crawling out of Egypt, so it is unlikely that the Hebrews bowed down, prostrating themselves, on this occasion. They were being freed from religion, not being asked to be religious. Moreover, the primary meaning of chawah is “to declare one’s intent” not “worship.” That said, the Yisra’elites were unschooled in the Towrah and knew little if anything about Yahowah or His Covenant, and thus their response may have been ill-advised.
To capitalize on Yahowah’s offer to rescue them, even if they had been foolish, they would have to get back on their feet and walk with God away from their human oppressors.
“And after all of this (wa ‘achar – following this, in the aftermath), Moseh (Mosheh – One who Draws Out) and ‘Aharown (wa ‘Aharown – As an Alternative, bringer of light and choice (i.e., informed freewill); from ‘ar – presenting a desirable option under the auspices of freewill as a substitute and own – pertaining to enlightenment) went to (bow’) Pharaoh (Phar’oah – transliteration of the Egyptian title meaning Great House) and said (wa ‘amar), ‘Thus (koh – here and now this is what on this occasion) says (‘amar) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), the God (‘elohym) of Yisra’el (Yisra’el – from ‘ysh sarah and ‘el: Individuals who Strive and Struggle with the Almighty and Those who Engage and Endure with God), “It is in your 99interest to let My family go (shalach ‘eth ‘am ‘any – choose of your own accord to dispatch My people, making the decision to send them away (piel imperative – subject’s influence over the object was subject to his volition)) so that they might celebrate a festival (wa chagag – revel in a party, be giddy and dance during a feast) to approach (la – concerning, according to, with regard to, and toward, as in moving closer to) Me (‘any) by pondering the word (ba ha midabar – in a desolate place where the message is considered; from my – to question and dabar – the word).”’” (Shemowth / Names / Exodus 5:1)
The request was simple: “Let my people go.” It was a choice, not a command. It was in Pharaoh’s interest, as it is in ours, to do as God requests.
In the immediate aftermath of the upcoming Passover, in which their children’s lives were spared, Yisra’elites celebrated their freedom from the religion and politics of Mitsraym during the Feast of UnYeasted Bread. This led to the adoption of Firstborn Children into Yahowah’s Covenant Family. Liberation from religious and political oppression, the Invitations to be Called Out and Meet with God, and participation in the Covenant are irrevocably linked. This connection is the single most important aspect of this story.
Many years ago, I became aware of the many Hebrew words whose meaning was explained by addressing the elements which comprise them. But it was not until more recently that I discovered that there are many words such as midbar, miqra’, and mishpat. The “mi” prefix is from the interrogatory my, which encourages us to ponder the implications of what follows: dabar | word and message, qara’ | invitations to be called out and meet, and shaphat – exercising good judgment. Therefore, midbar encourages us to consider the implications of the word of God. Miqra’ is a request to ponder the who, what, where, why, and when of these invitations to be welcomed into Yahowah’s 100Family.
The Egyptian gods were modeled after those who were worshiped in Mesopotamia. They included: Ra, the great sun god; Osiris, the son of the Earth god; Geb, the god of the resurrection and afterlife with supernatural powers, judge of the underworld who replaced Ra when his wife poisoned him with a snake; Isis, the ambitious and mischievous Queen of Heaven who, as Osiris’ wife, became the most universal and beloved of the Egyptian goddesses; Horus, the avenger and sky god who was thought to be the father of the pharaohs; Amun (a.k.a., Amen), god of the mystery and myths associated with the sun and air; Ishtar, the goddess of love and sexuality imported from the Babylonians and Assyrians; Hathor, the mother and destroyer goddess; Ma’at, truth; Nephthys, the funerary and river goddess; Nun, over chaos; Sekhmet, orchestrating plagues and destruction; Seth, the god of war and pestilence; Sobek, god of water whose name means crocodile; Ba’al, lord of storms; Geb, the god of the earth; and Set, the mean and tricky god of the desert. And while there were 2,000 gods in the Egyptian pantheon, there wasn’t a real one in the bunch.
There is an interesting twist here, in that Osiris, who is prototypical of “Jesus,” was syncretized with the Egyptian god Yah, a prominent lunar deity – as was Thoth – the god for which Thutmose was named. This is because the reflected light from the moon appears to renew itself after dying away. Osiris was believed to be resurrected, coming back to life after dying. They became known as Osiris-Yah. It is also telling that during the rise of Christianity in the Roman Empire, Osiris became the most widely worshiped of the Egyptian gods. Further, he became the head of their Trinity, with his son, Horus, on his right and his sister and wife, Isis, on his left. As a precursor to Easter, the most important religious holiday in Egypt celebrated his resurrection from the dead each Spring as Isis is said to 101have put him back together.
In that there is precious little separating Jesus from Dionysus, it is instructive to know that as early as the 5th century BCE, Osiris and Dionysus were considered indistinguishable. Herodotus in his Histories (circa 430 BCE) wrote: “For no gods are worshiped by all Egyptians in common except Isis and Osiris, who they say is Dionysus. These are worshiped by all alike such that Osiris is, in the Greek language, Dionysus.” Demonstrating this connection, when Mark Antony was deified, he became Dionysus-Osiris alongside Cleopatra, who became Isis-Aphrodite.
“But (wa) Pharaoh said (Phar’oah ‘amar), ‘Who is (my – what and where is, used as an interrogatory to pose a question) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) that (‘asher) I should listen to (shama’ – I should hear and be attuned to) His voice (ba qowl huw’) and let Yisra’el go (shalach ‘eth Yisra’el)?
I am not acquainted with (lo’ yada’ ‘eth – I do not know) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration).
Moreover (wa gam – furthermore), Yisra’el (Yisra’el – Individuals who Engage and Endure with the Almighty) I will not let go (lo’ shalach – I will not release).’” (Shemowth / Names / Exodus 5:2)
Since he was pretending to be a god, he didn’t have to listen to one. Or so he thought. Yahowah would up the ante and Pharaoh would fold.
We can take this as a life lesson. God will ask until there is no hope in asking…
“Then they replied (wa ‘amar), ‘The God (ha 102‘elohym) of the Hebrews (ha ‘Ibry – the opposite side) has invited us to meet and has called us out (qara’ ‘al ‘anachnuw – is summoning and welcoming us, calling out to us).
Now with a heightened sense of urgency (na’ – please), we want to walk (halak – we have decided to go (qal imperfect cohortative – it is the speaker’s choice and desire to consistently and genuinely walk away)) on a three-day path (derek shalosh yowm – a three day’s journey) into pondering the word (ba ha midbar – to consider the implications of the message in the lifeless wilderness).
Then we will prepare an animal for a feast (wa zabach – we will butcher an animal for consumption during a celebration with a sacrificial offering) to approach (la – while drawing close to) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), our God (‘elohym ‘anachnuw).
If not (pen), He will intercede for us (paga’ ‘anachnuw – He will strike on our behalf which will result in catastrophe and death) with a plague of widespread death (ha deber – in pestilence and pandemic) or with the sword (‘ow ba ha chereb – or in battle with a sharp divide as a result of the ensuing conflict (written identically to Choreb in the text, and thus the Mountain of God where the Towrah was revealed)).’” (Shemowth / Names / Exodus 5:3)
‘Ibry | Hebrew is the language of revelation, comprising the very words the Yisra’elites would ponder. Qara’ | to Invite and Call Out is the basis of Miqra’. God’s invitation is to liberate His people from the crucibles of religious and political oppression, thereby preparing us to meet with Him. The first three transpire over the course of shalosh yowm. Halak is the operative verb of the Covenant 103where we walk away from the realm of man to explore the universe with God. Derek is the Way to Yahowah along the Path He articulated through Moseh. By midbar | investigating the Word we find the directions to Yahowah. Each step along the way is a celebration in which an animal is zabach for the feast. And it all exists for us to la Yahowah | approach our ‘elohym.
The pen | alternative is to die as Yahowah paga’ | intercedes on behalf of Yisra’el to keep His children safe from the deber | deadly plague of religion and politics. Such is the choreb | sharp divide between life and death revealed to Moseh in the Towrah on Choreb.
Pharaoh’s response was unrelenting and abusive, treating the Jews as would Imperial Rome, the Roman Church, and the Third Reich. Given the opportunity, he would have worked them to death.
“And then (wa) Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence) said (‘amar) to (‘el) Moseh (Mosheh), ‘So now (‘atah) you will see (ra’ah – you will witness) what I will do to show the correct path to the benefits of the relationship (‘asher ‘asah) with regard to (la) Pharaoh (Phar’oah). For (ky) even with his unyielding influence and pretense of power (ba yad chazaq – no matter how powerful he believes he may be), with all of the resolve he can muster (ba yad chazaq), he will send them away (shalach hem) and drive them out (garash hem – expelling them) from his land (min ‘erets huw’).’” (Shemowth / Names / Exodus 6:1)
In the intervening period, Pharaoh used his religious and political power to persecute God’s People. His slave taskmasters became ever more brutal as production quotas were increased. If there were going to be a test between gods, Pharaoh believed he would win.
In the wake of the Lead Tablet discovery on Mount 104Ebal which confirmed the Towrah’s alphabet, language, message, timing, and route, it is reasonable to conclude that the pharaoh of the Exodus was the infamous Thutmose III. Two scarab seals bearing his name were found next to the corroborating text of the ancient tablet beside Yahowsha’ ben Nuwn’s altar to Yahowah. This, combined with the fact that he was Pharaoh at the commencement of the Exodus in 1447 BCE according to the most widely accepted chronology, that his firstborn son predeceased him at this time, and that he was exceptionally belligerent, all point to the same individual.
That said, there is a lot of guesswork in Egyptology and with new discoveries there are revised chronologies. According to the aforementioned David Rohl in A Test of Time this egomaniac’s name was Dudimose II. In the Royal Canon of Turin, he was king in the waning days of the 13th dynasty although others suggest it was during the 16th dynasty.
Alfred Edersheim claims that Thutmose II was more likely. And while that is closer to the mark, the pharaoh had been dead for 33 years, during which time his wife, Hatshepsut, ruled Mitsraym. His assessment was based upon the fact that Thutmose II’s rule was brief, lasting somewhere between 4 and 12 years, and while initially prosperous, he died suddenly in 1479 BCE – shortly after raiding Bedouins in what is now Israel. While he married his half-sister, Hatshepsut, in his childhood, his lone heir, Thutmose III, was born to one of his concubines. As a result, Hatshepsut became co-regent for two decades as the young Thutmose III was relegated to leading Egypt’s military. Lastly, as it relates to Thutmose II, what little he built to commemorate his reign was demolished by Amenhotep III, such that no tomb has been identified with him. His mummy is tantamount evidence of his rule, revealing that he was the only pharaoh to display cysts that were likely from the plagues.
105Among the least intelligent claims come from biblical scholars. Professor Emmanuel Anati believes Pepi I was the pharaoh of the Exodus, even though he ruled in the 24th century BCE – 1,000 years prior to its occurrence. The most acclaimed and arrogant biblical scholar, Professor Israel Finkelstein, who has made a career out of being wrong about almost everything, believes it was Necho II, in the late 7th century BCE. Therefore, according to his reasoning, the Exodus occurred 800 years after the Towrah was revealed by Moseh, while Yahuwdym were captives in Babylon. Dr. Fink advances this ridiculous notion because he is convinced the Towrah was written by a committee known as the JEDPs, such that it was not completed until the 6th century BCE. And while the Lead Tablet found on Mount Ebal at the conclusion of the Exodus dating to the 14th century BCE validating the authenticity of the Towrah destroys Finkelstein’s theory, the fact that the letter J postdates the Towrah by 3,000 years and is not included in Yahowah’s name, the D was for Deuteronomy, which is a Greek word, not Hebrew, and Priest begins with K, not P in the language of the Towrah should have been sufficient to invalidate such absurdities.
Returning to the plight of the people, as their work multiplied, the Hebrews responded to the added pressure by lashing out at Moseh. Their lack of trust would become epidemic.
Yahowah’s next statement is comprised of three integrated elements, each of which is controversial. The first contains a bold declaration of Yahowah’s name. Since God had already introduced Himself to Moseh, there would have been no reason for Him to reiterate it this bluntly at this time unless it was intended to introduce what follows. But make no mistake, “God spoke to Moseh and said to him, ‘I am Yahowah.’” He did not say that He was “the LORD,” thereby rendering every English translation invalid.
106In the second part of His declaration, Yahowah reemphasizes His relationship with ‘Abraham, Yitschaq, and Ya’aqob whose point of connection is that they were the recipients of the Covenant’s promises. God not only reveals that He was actually seen by them, something which is considered impossible in Rabbinic Judaism, but He also says that He was “Shaday.” It is then odd that shaday is universally mistranslated as “Almighty” when it means anything but “overwhelming.”
Then to understand part three of Yahowah’s declaration, we must recognize that there are only two words in the next statement which are extant in the Qumran scrolls. Therefore, we cannot be entirely certain that the negation of knowing found in the 11th-century-CE Masoretic Text rendering is correct – especially since the Masoretes’ intent was to conceal the proper pronunciation of Yahowah. The question as to whether lo’, meaning “no” or “not,” actually appears in the text was mitigated, however, by the perfect conjugation. It indicates that there was a period in time when Yahowah’s name was not known or acknowledged. The inference is then that before Yahowah revealed Himself to them, they were unaware of His name. This explanation makes perfect sense in this context because Pharaoh had made a similar claim, one which Yahowah would resolve through introductions and demonstrations.
“And then (wa) God (‘elohym) spoke (dabar) to (‘el) Moseh (Mosheh), and (wa) said (‘amar) to (‘el) him (huw’), ‘I am (‘any) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence). (6:2)
I appeared to and was seen by, becoming visible to (ra’ah ‘el – I became visible to and was observed by) ‘Abraham (‘Abraham – Merciful and Enriching Father), to Yitschaq (‘el Yitschaq – I Laugh), and to Ya’aqob (wa ‘el Ya’aqob – My Footsteps), as (ba) God (‘el) Shaday | 107Who is Satisfactory and Sufficient (Shaday – Who is Acceptable and Reasonable, Who is Necessary and Enough, Who is Adequate and Appropriate; from she – who is and day – enough, sufficient, suitable, fitting, appropriate, acceptable, and pleasing), when (wa) My name (shem ‘any), Yahowah ( – a transliteration of YaHoWaH as instructed in His towrah – teaching regarding His hayah – existence), had not previously been revealed, respected, acknowledged, or understood concerning them (lo’ yada’ la hem – up until that moment, it had not been shown, known, or discovered by them nor appreciated for its association with them (nifal perfect – with the perfect conjugation and nifal stem there was a point in time before which Yahowah had made His name known and after which it was not understood)).’” (Shemowth / Names / Exodus 6:3)
As mentioned previously, shaday is universally rendered as “Almighty” in English Bibles even though that rendering cannot be deduced from the word’s etymology or context. Since ‘el means “Almighty God,” ‘el shaday would be like saying “almighty Almighty.” Further, its definition cannot be predicated upon shad because it means “to devastate and destroy, to loot and oppress,” the opposite of what Yahowah accomplished in establishing the Covenant with ‘Abraham, Yitschaq, and Ya’aqob. Moreover, vocalized as shed, it would make God a “demonic spirit.” There is nothing “almighty” about such things.
On closer inspection, we discover that Shaday is actually derived from she, a relative pronoun based upon ‘asher, and day (Strong’s H1767). With day conveying the ideas of “being satisfactory and sufficient,” we find God to be “acceptable and reasonable,” both “adequate and appropriate,” even “necessary.”
Rather than bragging, Yahowah is revealing to Moseh that He is reasonable and that He was more than sufficient 108for ‘Abraham, providing whatever was needed to satisfy the promises to make him acceptable. And because He had done this for ‘Abraham, Yitschaq, and Ya’aqob, He could be relied upon to do the same for their descendants – the Children of Yisra’el.
This is to say that God would not be showing off. His intervention would be appropriate and adequate, sufficient to satisfy the promise to free His People. Because of what He said to ‘Abraham, Yahowah would “‘asher day – show the way to the benefits of the relationship by satisfactorily satisfying His promises, doing whatever was appropriate and necessary.” He would do enough to rescue them without overwhelming either side, allowing for the maximum expression of freewill while still accomplishing the mission.
God had just told Moseh that Yahowah is His one and only name – the single and solitary designation by which He wanted to be known. His statement was for all time, for all people, and in all places – and that would have included His meetings with ‘Abraham, Yitschaq, and Ya’aqob. There would be no reason for Him to conceal it then or now.
Moreover, without stating the alternative moniker, the declaration becomes irrelevant at best and perhaps even conflicting. Then a contradiction would exist because Yahowah’s name was presented frequently throughout the narratives with ‘Abraham, Yitschaq, and Ya’aqob. Therefore, in this context, and with yada’ written from the finite perspective of the perfect conjugation, I’m comfortable with the preceding rendering.
The facilitating act of the Covenant is God standing up for us so that we would be able to stand with Him. This affirmation then became part of God’s narrative because it explains why, once liberated, the Yisra’elites would be led back to this place.
109“And (wa) in addition, I established at that moment in time (gam quwm – stood upright on behalf of (hifil perfect – I set up and confirmed, enabling and facilitating then)) My Covenant Relationship (‘eth beryth ‘any – My Family-Oriented Agreement) with them (‘eth hem – in conjunction with them) to approach and to give to them (la nathan la hem – to grant, deliver, and bestow on their behalf) the land associated with (‘eth ‘erets – the region and realm) Kana’an (Kana’an – to subdue, subjugate, and humble).
In association with this land (‘eth ‘erets), they resided as immigrants (magowr hem – they did not yet have full custody) to show the way to the benefits of the relationship (‘asher), dwelling as a guest within it (guwr ba hy’ – living together in it). (6:4)
Thereafter (wa gam – so now in the sequence of events), I (‘any) heard (shama’ – received the news of and listened to) the painful suffering and groaning (na’aqah – moaning) of the Children (ben – sons) of Yisra’el (Yisra’el), whom (‘asher) the Mitsraym | the Egyptians in the Crucibles of Political and Religious Oppression (Mitsraym – the Mitsry in the cauldrons of persecution and cruelty in Egypt confine, besiege, assault, and anguish) work as slaves (‘abad – reduce to servitude).
Concerning them (‘eth hem) I remembered (zakar – I am reminded of and will honor) My Covenant Relationship (beryth ‘any – My Family-Oriented Association based upon children living at home).” (Shemowth / Names / Exodus 6:5)
As the Father of the Covenant, it is Yahowah’s responsibility to protect His children. He told ‘Abraham He would do so, which is why He was having this discussion with Moseh. They could rely upon Him then, just as Yisra’el can trust Yahowah today.
And let’s be clear, Yahowah, not Jesus or Allah, is 110offering to save Yisra’el, not Egyptians, Greeks, Romans, Christians, Muslims, or Palestinians. If we want to participate, we have to join them – not oppose them.
Confirming that the Exodus serves as the historic blueprint for the redemption of God’s People, we read:
“Therefore (ken – pertaining to what we have been discussing), say to (‘amar – you should choose to declare and to promise (qal imperative)) to the Children of Yisra’el (la Beny Yisra’el – concerning the approach of the Descendants who want to Engage and Endure with God), ‘I am (‘any – I am here and I affirm that I am) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God).
And I will bring you out (wa yatsa’ ‘eth ‘atem – so I will descend to lead you out and serve to deliver you) from under (min tachath) the burdens of forced labor and compulsory service (sabalach) of the religious and political oppressors (Mitsraym – the cauldrons of military and economic subjugation, the coercive cruelty experienced in Egypt where you are confined and restricted by political persecution, considered a foe, besieged and assaulted as if shut up inside a concentration camp).
I will deliver you, rescuing and defending you, saving you (wa natsal ‘eth ‘atem – I will remove you and save you, protecting and sparing you) from being enslaved to them (min ‘abodah hem).
And I will redeem you (wa ga’al ‘atem ‘eth ‘atem – I will ransom you, paying the price to free you) with (ba) the Zarowa’ | Protective Shepherd and Sacrificial Lamb (zarowa’ – the prevailing and effective nature, the strength, resolve, and overall ability of this remarkably important and impactful individual of action who, as a leader and fighter is engaged as a shepherd among his sheep, who is 111fruitful in his ways, accomplishing the mission, especially when sowing the seeds which take root and grow, creating new and fruitful life while denoting and advancing the purpose of the Arm of God, of His Shepherd and Sacrificial Lamb (speaking of Moseh and then Dowd)) engaged and extended (natah – reaching out, inclined, and outstretched) along with (wa ba) many important decisions and extraordinary judgments (shaphat gadowl – enabling verdicts, acquittals, and condemnations).’” (Shemowth / Names / Exodus 6:6)
It is the purpose of the Talmud and New Testament to hoodwink the unthinking into believing that God has established either a set of laws that the religious must obey to earn His favor or edicts to believe which somehow save. Nothing could be further from the truth. Yahowah is a liberator, not an authoritarian despot. He is committed to freeing us from religious oppression, not subjecting us to it. And His Towrah | Teaching eliminates the need for faith.
When God returns, it will be once again to deliver His People from the debilitating and demonic influence of religion. He is the antithesis of religious deities.
Redemption is a special form of salvation. With it, the oppressed are ransomed. Through Pesach and Matsah Yahowah would pay the price to liberate us from the constraints imposed by men.
This is the second time Zarowa’ is found in the Towrah. On this occasion it is addressing Moseh and predicting Dowd. They are Yahowah’s mighty Zarowa’ – the most remarkable men to walk out of the pages of the Towrah.
In the previous chapter the Zarowa’ were discussed by Solomon and Moseh, himself, and now by Yahowah. For more on their role in our redemption, let’s consider the title’s first appearance in the Towrah. This occurs in the 49th chapter of Genesis. There we find Ya’aqob blessing 112his sons, the Children of Yisra’el. While addressing Yowseph, who became a legend in Mitsraym, and before announcing that Benjamin would be a ravenous wolf, dividing the spoil, he said this of his son…
“His unbending resolve (wa qashah huw’ – His fierce determination and piercing weapon) shall remain (yashab – it will continually dwell and abide, setting up camp and being established and enduring) consistent throughout perpetuity (ba ‘eythan – constant, secure, and steady, continuously beneficial and eternally productive).
His Zarowa’ | Sacrificial Lamb and Protective Shepherd (zarowa’ huw’) will complete His intended mission (pazaz – will go beyond all bounds, showing great agility in accomplishing the task).
His capable hand (yad huw’) is enabled by the power and influence (min yad) of the Mighty One of (‘abyr – the Strength, Power, and Truth of the Father who hovers in flight over) Ya’aqob (Ya’aqob – My Footsteps, a synonym for Yisra’el, I grab the heel, commonly transliterated Jacob; from y – I and ‘aqab – to receive the reward and suffer the consequences of reaching out), out of whom there is namely (min sham) the Shepherd (ra’ah), the Rock (‘eben – the building and cornerstone, the precious gem) of Yisra’el (Yisra’el – Individuals who Engage and Endure with God).” (Bare’syth / In the Beginning / Genesis 49:24)
While it is seldom mutual, Yahowah’s commitment to Yisra’el remains undiminished throughout eternity. And He has served His People best through His lead Zarowa’, completing His mission to guide His people and reconcile His relationship with them through Moseh and Dowd.
They are collectively the Hand of God, capable because of His influence in their lives. Of these, Dowd is the Right Hand of God, His Shepherd, and the Rock upon which Yisra’el was built. He is our Mashyach | Messiah, 113Melek | King, and Savior as the Sacrificial Lamb.
Now turning to the son who was sold into slavery by his brothers, and then triumphed over that adversity in Egypt, Ya’aqob also said of Yowseph | Yahowah Increases…
“As a result of (min) God (‘el), your Father (‘ab ‘atah), you will be helped and supported (‘azar ‘atah – He will assist you).
Accompanied by (wa ‘eth) Shaday | the One who is Satisfactory and Sufficient (Shaday – Who is Accepting and Reasonable, Who is Necessary and Suitable, Who is Adequate and Appropriate; from she – who is and day – enough to show the way), He will bless you (wa barak ‘atah – He will lower Himself to lift you up, invoking Divine favor upon you) with the benefits of the spiritual realm (barakah shamaym – with the gift, wealth, prosperity, and peace associated with the blessings of Heaven) of above (min ‘al), inexhaustible and unfathomable, deeply moving blessings (barakah tahowm) stretching out and lying beneath (rabats tachath) the blessings of the breast and the womb (barakah sad wa rechem – the gift and benefit of nurturing and birth).” (Bare’syth / In the Beginning / Genesis 49:25)
It is a profound truth that is lost on the religious. Our Father assists and supports us, helping us, not the other way around. And His contributions to our lives are always shaday: satisfactory and sufficient, acceptable and reasonable, necessary and suitable, as well as adequate and appropriate.
Blessings beyond those of Ya’aqob’s parents had to be magnanimous considering that he was Yitschaq’s son and ‘Abraham’s grandson and thus an heir to the Covenant. And yet, it was through this very inheritance that Yowseph and his descendants – Yisra’el – would be offered the gifts of the spiritual realm. Being counted among those 114explicitly invited into Yahowah’s Home is of unfathomable value, greater than life itself.
These blessings, and Yahowah’s promise to fulfill them, are documented throughout the Towrah and Prophets. His witness provides all of the confirmation we would ever need to engage in the Covenant relationship – even beyond what would occur on the everlasting summit of Mowryah | Moriah.
“The gifts and blessings of your Father (barakah ‘ab ‘atah) overwhelmingly confirm and establish the relationship (gabar – are tremendously empowering) over and above (‘al) the gifts and blessings (barakah) of those who gave me life (harah ‘any – of my parents who conceived me) as far as the extreme limits of what one could desire into perpetuity as an eternal witness (‘ad ta’awah) of the everlasting summit of the hills (gib’ah ‘owlam).
It is His desire that they will always remain (hayah – it is His will for them to genuinely and continually exist (qal imperfect jussive)) in association with (la) the head (ro’sh) of Yowseph (Yowseph – Yahowah Adds to and Increases, transliterated Joseph – Ya’aqob’s son who was sold into slavery in Egypt) and upon the crown (wa la qadqod) of the devoted leader who was set apart (nazyr) from his brothers (‘ach huw’).” (Bare’syth / In the Beginning / Genesis 49:26)
Yowseph was the first to enter Mitsraym after ‘Abraham and Sarah. Later in life, his father, Ya’aqob, would arrive and his descendants became many. And now, it was time to bring Yisra’el home.
The third use of zarowa’ is found in Shemowth / Names 15:16. The discussion begins, as do the others, talking about redemption:
“In Your mercy (ba chesed ‘atah – with Your 115unfailing kindness, genuine favor, and devoted love) You have guided and led (nachah – directed by creating opportunities for) this family and these people whom (‘am zuw) You have redeemed (ga’al – You have ransomed and delivered, saving them from slavery).
You have caringly escorted and sustained (nahal – leading and directing) them by your strength and might (ba ‘oz ‘atah) into Your set-apart abode (‘el naweh qodesh ‘atah – to Your pasture where shepherds and their flocks dwell separated and apart).” (Shemowth / Names / Exodus 15:13)
Within this context of the family being led and guided by God to His set-apart abode following their redemption, Moseh revealed something they would have otherwise known nothing about. The current occupants of the Promised Land would ultimately quiver upon the arrival of Yahowah’s Ra’ah, Mashyach, and Zarowa’…
“The family and people (‘am) have heard that (shama’) they will tremble and shake, agitated and anguished (ragaz) as birth pangs (chyl) seize (‘achaz – grasp hold of) the inhabitants (yashab – those who have settled in) Palesheth | Palestine (Palesheth – Strangers). (15:14)
Then, at that time (‘az), the bewildered and dismayed (bahal – the alarmed and terrified) leaders (‘aluwph – the governors and guides, even the supporters) of ‘Edowm (‘Edowm – the bloody red and deadly extent of Imperial Rome and Roman Catholicism), along with (wa) those who govern (‘Ayil – who lead and protect) Mow’ab (Mow’ab – the Questionable Father of Pauline Christianity and Multicultural Socialist Secular Humanism), will be seized (‘achaz).
Under great distress (ra’ad), all of the inhabitants (kol yashab) of Kana’an (Kana’an – Brought Down, Humbled and Subdued) will melt away (muwg – will 116collapse and dissolve, going from solid to liquid).” (Shemowth / Names / Exodus 15:15)
Of this, there would be three fulfillments, all of Dowd’s doing. After the people’s king, Sha’uwl, failed, Yahowah’s King would subdue the Philistines and disempower ‘Edowm and Mow’ab en route to making Canaan safe for Yisra’el. Next, the Messiah would intervene in our lives, saving our souls by fulfilling the first four Mow’edym in year 4000 Yah. And ultimately, as Yisra’el endures the birth pangs preceding Yahowah’s return with Dowd, the returning King will again vanquish them – this time liquifying those seeking to harm his people. In this light, Dowd is the greatest of the Zarowa’. He will inflict recompense upon those who have terrorized Yisra’el.
“Terror and dread (‘emah wa pachad) will befall them (naphal ‘al hem) because of (ba) the great power and phenomenal ability (gadowl – the exponential growth and intensity, the overall magnification of) Your Zarowa’ | Strong Arm and Protective Ram shepherding the flock, Your Sacrificial Lamb (zarowa’ ‘atah – the prevailing and effective nature, the strength, resolve, and overall ability of Your remarkably important and impactful individual of action who, as a leader and fighter, is engaged as a shepherd among his sheep, who is fruitful in his ways, accomplishing Your mission, especially when sowing the seeds of life while denoting and advancing Your purpose as the Arm of God [speaking of Dowd]).
They will be silenced and still (damam) as stones (ka ha ‘eben) forever (‘ad) as Your People (‘am ‘atah) pass by (‘abar), Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), as the people whom (‘am zuw) You have created and acquired (qanah) celebrate the eternal witness of Passover (‘ad ‘abar).” (Shemowth / Names / Exodus 11715:16)
One of the most compelling lessons we will learn as we study Dowd’s Mizmowr and Yasha’yah’s prophetic pronouncements in Coming Home and Observations is not only the identity of the future manifestations of the Palesheth, ‘Edowm, and Mow’ab, but also that it is Dowd who will be coming back with Yahowah to rid the world of those who have sought to terrorize and agonize his people. ‘ElYah, Yahowah’s most compelling witness, along with the Nakry, will return to celebrate Pesach | Passover just prior to sunset, April 16th, 2030, in the midst of the Time of Ya’aqob’s Troubles. Their voices will call out for 1260 days on behalf of all who will listen, proclaiming that Yahowah’s return with Dowd is imminent. But even they will be silenced for 3½ days in anticipation of Yahowah’s arrival on Yowm Kipurym | the Day of Reconciliations at sundown in Yaruwshalaim | Jerusalem, October 2nd, 2033 – year 6000 Yah.
The reason rabbis set a place for Elijah at their Passover Seder is a result of Mal’aky / Malachi 4:5-6: “Behold, I will send you ‘ElYah, the prophet, before the coming of the great and dreadful day of Yahowah. And he shall turn the thinking and inclinations of the fathers to the children, and the judgment of the children to their fathers, lest I come and smite the earth with a curse.”
The first Zarowa’ proclaimed the message, offering the Towrah. The second Zarowa’ served as Yahowah’s Shepherd, writing the Songs God loves to sing. Then he returned as the Zarowa’ | Sacrificial Lamb to open Heaven’s Door. The third zarowa’ is a little z, someone who is sowing the seeds which will take root and grow in order for Yisra’el to accept their savior and acknowledge their God.
The fourth occurrence of zarowa’ is found in Bamidbar / In the Wilderness / Numbers 6:19. It leaves no 118doubt that zarowa’ also represents the Sacrificial Lamb of God, the Door to Eternal Life.
“The priest (wa ha kohen – the one who performs and advises) shall select and obtain (laqach – shall receive and accept) the sacrificial lamb (‘eth ha zarowa’), the ram (ha ‘Ayl – the male lamb, symbolizing the upright pillar and doorway) which has been roasted (bashel), one unyeasted cake (wa chalach matsah ‘echad) out of the basket (min sal), and one thin unyeasted wafer (raqyq matsah ‘echad), and then give them as a gift (wa nathan) upon the open hands (‘al kaph – on the palms) of the Nazyr (ha Nazyr – the separated one uniquely dedicated to God) after (‘achar) he has been cut off (galach huw’) and separated (‘eth nezer huw’).” (Bamidbar / In the Wilderness / Numbers 6:19)
As we learn from Gabry’el, who is God’s Most Capable and Courageous Man and, thus, Dowd, in his prophecy to Dany’el, the Messiah “would be cut off, but not for himself.” The Pesach ‘Ayil | Passover Lamb is the Gift of God’s Beloved Son who, as a result of what he accomplished during Chag Matsah made us immortal and perfect in his Father’s eyes such that we can be adopted into His Family. One dare not partake of the ‘Ayil without the benefit of Matsah, lest one’s eternity is endured separated from God. And that is likely why it was offered twice – just to be sure we were properly prepared to enter our Father’s House.
Returning to the liberation of His People, Yahowah told Moseh…
“I will select, receive, and grasp hold of (wa laqach – I will collect, acquire, and accept) you as My family (‘eth 119‘atem la ‘am ‘any – you as My people). I will exist as (hayah – I will be) your God (la ‘atem la ‘elohym).
You will know (wa yada’ – you will realize, understand, acknowledge, respect, and become familiar with the fact) that, indeed (ky), I am (‘any) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), your God (‘elohym ‘atem – Mighty One), who brought you out (ha yatsa’ ‘eth ‘atem – who descended to serve, leading you out and delivering you) from under (min tachath) the burdens of forced labor and compulsory service (sabalach) of the religious and political oppressors (Mitsraym – of the cauldrons of military and economic subjugation, the coercive cruelty experienced in Egypt where you are confined and restricted by political persecution, considered a foe, besieged and assaulted as if shut up inside a concentration camp).” (Shemowth / Names / Exodus 6:7)
As with any loving father, our Heavenly Father wants to hold His Family in His arms, grasp His children by the hand, and lead them out of harm’s way. Yahowah’s purpose is to establish a loving family, to raise and protect His children so that we might grow.
But alas…
“Then (wa) Moseh (Mosheh) spoke (dabar – communicated these words) thusly (ken – accurately and honestly) to (‘el) the Children (ben – sons) of Yisra’el (Yisra’el – Individuals who Strive and Struggle or Engage and Endure with God), but they did not listen (wa lo’ shama’) to Moseh (el Moseh) because (min) the Spirit (Ruwach – the Maternal presence of God) was absent (qotser – was essential and needed but lacking) and because of (wa min) the horrific and cruel (qaseh – harsh, perplexing, and difficult) slavery (‘abodah – servitude and forced labor).” (Shemowth / Names / Exodus 6:9)
120The Yisra’elites had already forgotten the promises Yahowah had made to them. And the miracles Moseh had performed for them had no lasting value. Unlike understanding, signs and wonders are of fleeting value.
In addition to the toll of the human oppression they had continued to endure, they lacked Yahowah’s Spirit, and thus were estranged from Him. Man can be exceptionally cruel.
At this point, Yahowah asked Moseh and ‘Aharown to meet with Pharaoh Thutmose III a second time.
“Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) said (‘amar) to Moseh (‘el Mosheh – One who Draws Out), ‘It will appear (ra’ah – the perception will be) as if I am presenting you (nathan ‘atah) as God (‘elohym) to Pharaoh (la Phar’oah), and your brother (wa ‘ach ‘atah), ‘Aharown (‘Aharown – Enlightened Expression of Freewill as an alternative, a bringer of light and choice; from ‘ar – presenting a desirable option under the auspices of freewill as an alternative and own – pertaining to enlightenment) will exist as (hayah) your prophet (naby’ ‘atah – one who speaks for God predicting the future).’” (Shemowth / Names / Exodus 7:1)
Yahowah works through special people like Moseh. Once chosen and equipped, they represent God and are inspired to speak for Him.
But, this time, Pharaoh would be nothing more than a pawn – his freewill would be revoked. It is something God very rarely does, and then only when the victim’s inequity is complete, and their fate is inevitable. He had asked nicely and repetitively, and so now there would be no purpose in doing more of the same.
“I will harden (qashah – stiffen and cause to be stubborn, obstinate, and inflexible, making unyielding and 121resistant) Pharaoh’s (Phar’oah’s) heart and thus his thinking and motivations (‘eth leb – judgment and inclinations) so as to increase (rabah – making more numerous and significant) My signs and message (‘eth ‘owth ‘any – My banners, signals, and standards of communication which convey meaningful examples) and appropriate, thought-provoking warnings demonstrating My intent (wa ‘eth mowpheth ‘any – My symbols laden with portent conveying My resolve to be both enlightening and fair) in the realm (ba ‘erets – region, land, and nation) of the religious and political oppressors (Mitsraym – of the cauldrons of military and economic subjugation, the place of coercive cruelty in Egypt where you are confined and restricted by political persecution, considered a foe, besieged and assaulted as if shut up inside a concentration camp).” (Shemowth / Names / Exodus 7:3)
There is a reason behind everything Yahowah says and does. For example, the first three symbolic signs of controlling the serpent, curing leprosy, and turning water into blood, which were accomplished by Moseh in Egypt and in front of the Children of Yisra’el, were designed less to impress than to convey a message.
They symbolically communicated that with Yah’s help we have power over Satan’s influence, that when we return to God, we can be healed by Him, and that lifeless lives can be renewed by the Passover Lamb. They convey our Heavenly Father’s overall desire to empower and protect those who are receptive to His message.
But their meaning and sponsor would be lost on this crowd. Therefore, when Moseh tossed his staff down in front of Egypt’s political and religious dictator, and he witnessed it transform into a crocodile…
“Then Pharaoh also (wa Phar’oah gam) summoned (qara’ – called out to and invited) the academic sages (la ha chakam – learned and wise, the crafty and cunning, the 122wily technicians with human knowledge) and the religious sorcerers (la ha kashaph – the occultists working magic and producing spells on behalf of demonic spirits as witches).
And the soothsaying priests (wa ha chartom – religious scribes, diviners, astrologers, and magicians possessing the knowledge and power of the occult and demonic spirits, clerics who conceive and convey sacred religious texts) of the Crucibles of Egypt (Mitsraym) performed (wa ‘asah gam hem) afterward with their secret incantations and magic (ba lahatym hem ken – likewise with their mysteries, enchantments, and sorcery, to wound and burn as a byproduct of insatiable greed).” (Shemowth / Names / Exodus 7:11)
It was the ultimate showdown between good and bad, between Yahowah’s associates and Satan’s minions, between the best mankind could offer and God. And while it may seem as if they started out on equal footing, that is not so. First, there was a message associated with Yahowah’s signs which were not replicated.
Second, while Satan was able to show off and impress the unthinking, he was restricted to copying God. This is important because it explains the nature of religion. As a mal’ak | spiritual messenger, Satan does not have freewill, and without it, he and his fellow demons lack creativity. Therefore, they copy and counterfeit. Such is the nature of Judaism, Christianity, and Islam.
If Pharaoh’s magicians and gods sought to be useful, they would have fixed these problems instead of creating more of the same. When the water turned to something akin to blood, the magicians did not purify the lifeless water but instead made a bigger mess. Such is the nature of government. They have a talent for screwing more things up than they fix.
In Egypt, the perpetrator and implements of political 123oppression and religious persecution have been identified. They include a head of state, a dictator in this case; a man so egotistical, he said that he was a god. The country and its people belonged to him. Among his coconspirators were “ha chakam – academics, the learned and wise, the crafty and clever.” They were the teachers, judges, and technicians with human knowledge.
The religious element of his society was represented by “ha kashaph – sorcerers, the occultists who worked magic on behalf of demonic spirits” in cahoots with “ha chartom – the soothsaying priests and religious scribes.” These “diviners, astrologers, and magicians, possessing the knowledge and power of the occult and demonic spirits, were clerics who conceived and conveyed the sacred religious texts.”
As clearly as words allow, God is telling us that the Adversary uses religious and political schemes to oppress and suppress. And it is His desire to free us from their oppressive and deadly spell.
This cadre of religious aficionados and political charlatans did not know that they were being toyed with, that they were being used as an example. So, when they were able to copy, corrupt, and counterfeit the initial symbolic signs, the sages, sorcerers, and priests did not realize that by doing so they were identifying themselves with the religious schemes God intended to overthrow. All religions, starting with Babel | Babylon, are based upon corrupting and counterfeiting, copying and twisting, elements of Yahowah’s plan on behalf of Satan. It is what makes them credible, beguiling, seductive, and popular.
This brings us back to the Garden of ‘Eden, where a crafty, shrewd, and beguiling serpent slithered into paradise to corrupt and counterfeit Yahowah’s instructions, making the choice to reject God enticing. Rather than create a compelling alternative of his own, Satan perverted 124God’s testimony and then projected his ambitions upon the unsuspecting Chawah.
With demonic assistance, and a little trickery, the staffs of Egypt’s religious and political elite were shown to be serpentine...
“Then each individual (wa ‘ysh) threw down (shalak – hurled and cast down) his staff, rod, and walking stick (mateh huw’ – his branch, tribal affiliation, scepter, or lance) and they became (hayah) serpentine (tanyn – monstrous reptiles, frightening dragons, terrible lizards, large snakes, venomous serpents, or amphibious crocodiles; from tan – to elongate an animal (i.e., turning a lizard into a dinosaur)).
But ‘Aharown’s (‘Aharown’s – the Enlightened Expression of Freewill as an alternative, a bringer of light and choice; from ‘ar – presenting a desirable option under the auspices of freewill as an alternative and own – pertaining to enlightenment) staff (‘eth mateh – branch and scepter, tribal affiliation and walking aid) swallowed (bala’ – consumed, engulfed, and devoured) their staffs, rods, and tribal affiliations (mateh huw’ – their branches, scepters, and lances).” (Shemowth / Names / Exodus 7:12)
With this visual imagery Yahowah is affirming His people’s ability to curtail Satan and his schemes. Can you imagine the wide-eyed and astonished gasps as the Egyptians tried to process what was occurring in their house?
Of particular relevance to this audience, Ma’at, the Egyptian goddess who personified truth, justice, and order, was represented by a scepter (depicted as a shepherd’s staff) and an ankh (a cross with an oval disk). These were the primary symbols of the Pharaoh’s political and religious authority, and now they were being devoured. The order of things was being upended.
125Speaking of myths being torn asunder, the Masoretic Text, which serves as the basis for the English Bible translations not derived from the Latin Vulgate, is somewhat unreliable in these proceedings. Beginning with Shemowth / Exodus 7:18, and including 8:4, 8:23, 9:5, 9:19 and 10:2, entire paragraphs of the Towrah were removed by the Masoretes circa 1000 CE. In each case, the paleo-Hebrew 2nd-century-BCE scrolls discovered in the caves northwest of the Dead Sea document Yahowah’s detailed description of what He wanted Moseh and ‘Aharown to convey to Pharaoh.
So that you know their history, and recognize their agenda, the Hebrew word, mesorah, refers to the “transmission of a tradition” – in this case, the traditions of Rabbinic Judaism. As a technical term, masorah means “to apply diacritic markings in the text of the Hebrew Tanakh, while adding marginal and textual notes on the vocalization and substitution of names and words.”
The Masoretes sought to justify rabbinical superiority over the Lowy | Levites. They worked to eliminate all references to Yahowah’s name. They tried to conceal prophecies that confirmed Dowd’s role as the Pesach ‘Ayil. Then they went about justifying the authority of the Oral Law as conceived in the Babylonian Talmud (circa 500 CE), the Midrashim (analysis of hidden textual secrets first written in the 2nd century CE), and Halakhah (rabbinical religious and civil law comprised of 613 mitzvot first conceived by Rabbi Simeon ben Azzai in the 2nd century CE and codified by the Rambam Maimonides (d. 1204 CE)).
The Masoretes were devotees of Rabbi Akiba (d. 135 CE), the father of Rabbinic Judaism, and the man directly responsible for the destruction of Yaruwshalaim, the murder of over one million Yisra’elites, the salting of the land, and the 1,800-year Diaspora in Europe. And while he was the most influential figure within the rabbinical 126movement, the institution of religiously inspired copyediting began with the first rabbis as far back as 30 BCE.
The Qumran scrolls demonstrate that some portions of the Towrah were removed by them, and other things changed, creating a text which a millennia later became the basis of the Masoretic Text. These commissions and omissions are now evident in portions of Shemowth / Exodus, Bamidbar / Numbers and Dabarym / Deuteronomy. Their most heavy-handed copyediting is found in Yasha’yah / Isaiah, serving as proof that their work cannot be blindly trusted.
To put this into perspective, apart from their diacritical markings which alter the meaning of the same word, outright changes, whether accidental or deliberate, are seen in one word out of every fourteen on average. And most of these differences between the text of the 1000-year-older Dead Sea Scrolls and the Masoretic Text are minor, typically comprised of a disparity in conjunctions, pronouns, points of grammar, or plural versus singular forms.
Therefore, while the DSS and MT are 93% identical in the details and 97% similar in meaning, we must always be circumspect when it comes to their diacritic marks, which serve to vocalize the Hebrew text. Other Hebrew words which can be formed from the same set of consonant-vowels must always be considered as we study the Word of God.
Returning to the Towrah account, Yahowah instructed Moseh to strike the waters of the Nile with his staff, turning them into blood. Beyond the redemptive symbolism of blood in the shadow of the first Passover, by striking the Nile, Moseh was demonstrating that he had power over the Egyptian god of the River – Hapi – responsible for the renewal of life derived from the annual 127flooding. It was Hapi, they believed, who gave life to Mitsraym.
You may have noted that I use “Nile” sparingly. The predynastic name for the waterway was likely Hapi, but was later changed to Iterow, meaning “River,” which is ya’or in Hebrew. “Nile” comes from the Greek corruption of neilos, the word the Mitsry used to describe “water.”
Similarly, while the Mitsraym referred to their nation as Kemet | the Black Land at this time, today “Egyptians” refer to themselves as Masri and Masreyeen. “Egypt” is from a French (Egypte) transliteration of the Latin word, Aegyptus, which was a transliteration of the Greek Aigyptos. It means: “burnt face.” In the Greek religion, Aegyptus or Ægyptus, was a legendary king of the country they named in his honor. Today, “Black Face” is considered a pejorative.
“Walk to (halak) to Pharaoh (‘el Phar’oah) in the morning (ba ha boqer – to be observant in the early part of the day) because you’ll notice that (hineh) he will go out (yatsa’) to the water (ha maym).
Stand (natsab) upon the bank (‘al saphah) of the River (ya’or) to meet and summon him (la qara’ huw’ – to call out and encounter him).
Then take, grabbing hold of (wa laqach) in your hand (ba yad ‘atah), the staff (ha mateh – the branch, tribal affiliation, and scepter, even walking stick) which, to show the way to the benefits of the relationship (‘asher), overwhelmed (haphak – overthrew and destroyed) the serpent (nachash). (Shemowth 7:15)
And you shall say to him (wa ‘amar ‘el huw’), ‘Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence), the God of the Hebrews (‘elohym ha ‘Ibry), sent me to you (shalach ‘any ‘el ‘atah) 128to say (‘amar), “Let My People go (shalach ‘eth ‘am ‘any) so that they may choose, of their own accord, to work with Me (wa ‘abad ‘any – elect of their own freewill to serve with Me (qal imperfect jussive)) in considering the Word (ba ha midbar – in contemplating and pondering the message).” But (wa), behold (hineh), thus far (koh), you have not listened (lo’ shama’).’” (Shemowth / Names / Exodus 7:16)
This is an interesting comparison. Man had made work compulsory, but with God, it would be voluntary.
“Thus says (koh ‘amar) Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration), ‘By this you shall know that I am (ba zo’th yada’ ky ‘any) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence). Behold (hineh), with the staff that is in My hand (ba ha mateh ‘asher ba yad ‘any) I will strike (‘anoky nakah) upon the water which is in the River (‘al ha maym ‘asher ba ha ya’or), and it shall be transformed into that which approaches blood (wa haphak la dam – it will change such that it is regarded as blood). (Shemowth 7:17)
The fish that are in the River (ha dagah ‘asher ba ha ya’or) will die (muwth), and the River will develop a horrible stench (wa ba’ash ha ya’or). The religious and political oppressors (wa Mitsraym – those in the cauldrons of military and economic subjugation, the place of coercive cruelty and political persecution, in what has become a concentration camp) will become disgusted by drinking water from the River (la’ah la shathah maym min ha ya’or – will grow weary of experiencing the liquid from the River and will not be able to endure it).’” (Shemowth / Names / Exodus 7:18)
‘Aharown was told to stretch out his staff which turned 129Egyptian streams, pools, and reservoirs into something akin to blood – including water found in stone and wooden buckets. It is then that we are told that the “soothsaying priests (chartom) of the oppressive religious regime (Mitsraym) engaged (‘asah) as before (ken) through their secret magic tricks (lat hem).” But all that means is that they released some of Pharaoh’s pet crocodiles out of their cages as they had previously done in response to Moseh. Lat is from lowt, which speaks of “concealing what one is doing through some sort of a covering.”
That notwithstanding, Pharaoh went back to his house and let his people suffer. However, his cadre of religious clerics would not have been so blasé. Yahowah obviously had power over Hapi, Naunet, Mut, and Nu, the goddess of primordial waters from which all life was said to have arisen.
Seven days later, after the fish had all died, Yahowah nagaph | plagued Mitsraym with tsaphardea’, which is typically translated as “frogs.” It is a compound of “tsaphar – to withdraw, departing sooner rather than later” and an unused root meaning “swamp.”
Besides the symbolism of these bird-brained creatures being wart-covered (if they were toads) and primitive, with tsaphardea’, Yahowah was putting Pharaoh on notice that He was withdrawing His people from the swamp of Mitsraym.
These annoying critters found their way into every storehouse, bedchamber, and kitchen. But rather than direct his wise men, occultists, and priests to rid the realm of frogs, Pharaoh added to his people’s misery by asking his foolish followers to increase their numbers. Another sign had been corrupted and counterfeited by the religious and political establishment, and as a result, the common people suffered.
Also worth noting is that many of Egypt’s goddesses 130were identified with reptiles and amphibians. On occasion, Amun, Amen, Horus, and Ra were depicted in hieroglyphics by way of a frog’s head. However, this god / frog versus goddess / snake distinction was not always the case. Heget, the goddess of childbirth, who is said to have breathed life into humans at birth, was universally represented as a frog-headed woman. In performing this miracle, the Egyptians would have known that Yahowah had power over these gods and goddesses as well.
Recognizing that his associates were unable (or unwilling) to do anything which would actually benefit his people, Pharaoh asked Moseh to tell Yahowah to remove the infestation of frogs, promising to release the Yisra’elites if God performed as requested. Knowing he would not, Moseh had the croaking critters separated from the community such that the Egyptians were left to sweep them from their homes and pile them up in heaps, which of course stunk all the more.
If the stench was not bad enough, when Pharaoh went back on his promise, Moseh was told to have…
“Aharown (‘Aharown – Enlightened Expression of Freewill as an alternative, a bringer of light and choice; from ‘ar – presenting a desirable option under the auspices of freewill as an alternative and own – pertaining to enlightenment) stretched out (natah – spread out and extended) his hand with the staff (‘eth yad huw’ ba mateh huw’) and struck (nakah) the dirt (‘eth ‘apar – dust, minute particles of matter) of the earth (ha ‘erets – ground, region, and realm) and there were (wa hayah) annoying and biting insects (ha kenam – gnats, lice, flies, mosquitoes and maggots) on man and beast (ba ha ‘adam wa ba ha bahemah).
Everywhere (kol), the dust (‘aphar – the dry earthen soil) of the land (ha ‘erets) became (hayah) swarms of annoying and biting mosquitoes, gnats, and flies 131(kenam) throughout the entire land (ba kol ‘erets) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).” (Shemowth / Names / Exodus 8:17)
I hate mosquitoes, biting gnats, and flies. They are the worst. Clearly, God knows how to irritate those who deserve it. Now, if only those annoying buggers would leave the rest of us alone.
The moral of the story is that the men who were trying to compete with God, the men who were testing their will and power over God, were created by God from the ‘aphar | dust of the earth. And since far too many of them had become like annoying maggots and lice to their Creator and were no smarter than frogs, He gave them a taste of their own medicine.
The witnesses to this miracle would have worshiped Geb. He was the god of the earth and the father of the Egyptian gods. But now, he had been besieged by a swarm of gnats. Even the mighty Geb was powerless in the presence of Yahowah.
Kenam, the Hebrew word for “annoying insects, gnats, lice, flies, mosquitoes, and maggots,” also speaks of an “official in a religious or political office who is in a position of authority over others and who, through substitution, takes the place of another.” These irritating gnats and lice had become a simile for the sages, sorcerers, and clerics at the helm of man’s most powerful regime.
The Egyptian “miqneh – livestock and domestic animals” would succumb next…
132“For if (ky ‘im) you refuse (ma’en ‘atah) to set them free (la shalach) and you continue to hold them, treating them harshly (wa ‘owd ‘atah chazaq ba hem), (9:2) then to get your attention (hineh), the hand (yad) of Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence) will be upon (hayah ba) your livestock (miqneh ‘atah – domestic animals; from my – to question and qanah – what is obtained, acquired, and possessed) which are in the open fields (‘asher ba ha sadeh), including the horses, the asses, and the camels, even with the large bulls and cattle, flocks of goats and sheep (ba ha suws ha chamowr ba gamal ba ha baqar wa ba tso’n), infecting them with a very severe plague (deber kabed me’od).” (Shemowth / Names / Exodus 9:3)
Hathor, who was considered to be the mother of all the pharaohs, was depicted as a golden calf. Her claim of divinity was being assailed by this plague, as was the Pharaoh’s. Further, it was the cow-goddess, Bat, who represented the heavens, who is said to have given the pharaohs their authority to rule over the people.
By killing bulls in addition to heifers, Yahowah was attacking one of the priests’ most sacred cults – that of Apis the bull, who was the god of herds. Apis became the preeminent deity of Memphis and was linked to the process of mummification and, therefore, to a pharaoh’s fate in the underworld. Apis-Atum was represented by a sun-disc and depicted as a bull in the constellation of Taurus.
Vocalized differently, the same three textual consonants which comprise “deber – disease which leads to widespread death” also convey dabar which is the “Word” of God. For those who embrace Yah’s Word, there is abundant and everlasting life. For those who ignore His Word, or reject it, there is a plague that leads inevitably toward death. The religious and political schemes of man are a deadly pestilence, a pandemic killing everyone they 133infect.
Likewise, kabed is a word with a dichotomy of opposite meanings. On the bad side, it means “to burden, to make trouble, to accumulate excessive wealth, and to be proud and act arrogantly,” in addition to being “severe, harsh, intense, and stubborn.” On the good side, we are called to “kabed” our Heavenly Father and Spiritual Mother in the Fifth Instruction, “viewing them as being significant, distinguishing them as being relevant, worthy, and important, honoring and distinguishing them.” These are choices we are all given, and they explain the consequences.
In the context of mitsraym meaning “crucible,” and of carbon being the residue of life, this description of the plague is fascinating…
“Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) said to (‘amar ‘el) Moseh (Mosheh – One who Draws Out) and to (wa ‘el) ‘Aharown (‘Aharown – Enlightened Freewill), ‘Grasp hold of (laqach – collect and obtain) what fills the hollow of your hand (la ‘atem melo’ chophen ‘atem) of soot (phyach – powdery carbon particles) from a smelting furnace (kibsan – a high-temperature crucible designed to smelt metals, separating and refining that which is valuable from the dross) and have Moseh toss and scatter it (wa zaraq huw’ Mosheh) in the air (ba ha shamaym – in the sky and toward the atmosphere and heavens) before Pharaoh’s eyes (la ‘ayn Phar’oah). (Shemowth 9:8)
And it shall become (wa hayah) as fine sooty dust (la ‘abaq – as that which is diminished under pressure to powdery carbon soot) over (‘al) the entire region (kol ‘erets – land) of the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the coercions and cruelty 134experienced in Egypt where the people were confined and restricted by political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).
It will cause (hayah) eruptions of boils (shahyn – lesions of infectious sores on the dermis, including potentially cowpox) breaking out (parach) as festering blisters (‘aba’bu’oth – as belching skin ulcers and pustules) on the people (‘al ha ‘adam) and upon the animals (‘al ha bahemah – domestic livestock) throughout the land (ba ‘erets) of the religious and political oppressors (Mitsraym – of the cauldrons of military and economic subjugation, the place of coercive cruelty in Egypt where slaves are confined and restricted by political persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp).” (Shemowth / Names / Exodus 9:9)
Had the pandemic been smallpox, a third of the Egyptians would have died. Cowpox is much more annoying and gruesome in appearance, but only has a 1% mortality rate. There would even be a benefit, in that those infected with cowpox would be immune to smallpox. And if so, then there is a vaccine in this story. Edward Jenner coined the word “vaccination” in 1796 from the Latin adjective vaccinus, meaning “of or from the cow.”
The Masoretes added kol, meaning “all” before “the region of Mitsraym,” suggesting that the entire nation would be infected. However, since Yahowah had already stated that the Hebrews and their livestock residing in Goshen would not be affected by this disease the inclusion of kol is inappropriate.
Pharaoh’s sages, sorcerers, and clerics were afflicted and so debilitated that they could no longer stand before 135Moseh. There would be no counter or cure for the plague Yahowah had imposed on those who had been ruthlessly tormenting His children. Now, Pharaoh’s cadre of religious charlatans were as diseased externally as their souls were corrupted internally. The Almighty had exposed them.
The Egyptian goddess of the air was Amunet. She was represented by a cobra. She too was rendered impotent before Yahowah, as was the sky goddess, Nut.
As unpleasant as all of these plagues had been, Yahowah was actually trying to teach Mitsraym and the world at large a lesson. He could have killed them all, rendering the nation and its people indistinguishable from the black soil they had worshiped and from the dirt from which they had been comprised.
It is, after all, the sum of mankind apart from God. And at this point, these conniving characters did not deserve any better.
“Indeed, by now (ky ‘atah), I could have stretched out (salah – I could have extended) My hand (‘eth yad ‘any – power and authority) and struck (wa nakah – afflicted) you, and your people (‘eth ‘atah wa ‘eth ‘am ‘atah – you and your country), with (ba) the plague (ha deber – the pestilence and pandemic disease), you would have become unrecognizable (kahad – your identity would be unknown, destroyed and perishing, hidden and concealed) from (min) the ground (ha ‘erets – earth as in dirt).” (Shemowth / Names / Exodus 9:15)
Those who had lorded over the Children of Yisra’el, murdering them, and who had made life miserable for those who survived, making them mold bricks out of clay, were now a word away from rolling in the very mud from which their captives had toiled.
In that Osiris was the god of the Egyptian underworld, the faithful were within a whisper of becoming one with 136their religion. This god and his people were as viable as Santa Claus and his elves.
This is one of the few instances where Yahowah intervened so demonstrably in human events. His interactions began with ‘Adam and Chawah in the Garden. He would then instruct and aid Noach during the construction of the Ark. The process of establishing the Covenant with ‘Abraham was interactive, as was the Exodus and the revelation of the Towrah through Moseh. Yahowah’s inspiration and support of Dowd throughout his lives, particularly during the fulfillment of the first four Miqra’ey in year 4000 Yah serves as the paradigm of mutual cooperation. Then, of course, in a particularly overt demonstration of His intent, Father and Son will return to fulfill the Mow’edym of Kipurym and Sukah. And at this time, every corrupting influence will be expunged from the Earth while the planet is restored to the conditions experienced in ‘Eden.
Of these seven demonstrations of His influence, this was among the least enjoyable and yet most important. Had Yahowah not intervened to rescue His people, liberating them to work with Him, God, and the means to enter His company, would be unknown.
As a result, Mitsraym was of no account…
“Nevertheless (‘uwlam), for this purpose (‘abuwr zo’th – for this reason) I will take a stand on your behalf (‘amad ‘atah – I am present and accountable, ready to sustain you), in order to (ba ‘abuwr – for the express reason) reveal the extent of My capabilities to you (ra’ah ‘atah ‘eth koach ‘any – for you to see My power, might, ability, and authority), and so that (wa) My name (shem ‘any) may be proclaimed, assessed, contemplated, and certified by recording it in writing (saphar – documented in writing, recounted, verified, and spoken) throughout the entire earth (ba kol ha ‘erets).” (Shemowth / Names / 137Exodus 9:16)
The only reason the Egyptians survived their duel with the Almighty is because Yahowah had something far more important to accomplish than the sum of their lives. He wanted to demonstrate to His people that He could do for them as He had promised. His hope was that, as a result, they would trust and rely upon Him forevermore. And second, Yahowah wanted His name recorded in writing and declared throughout the Earth.
It is one thing to ignore God, or even reject Him, but when rebellion against Yahowah causes man to act pretentiously, that is an altogether different problem – especially when those who exalt themselves in the guise of religion and politics abuse our Heavenly Father’s Family.
“Even beyond what would have been expected (‘owd), you have continued to behave haughtily (salal ‘atah – you are being pretentious, insolent, and arrogant, exalting yourselves (participle – verbal adjective hitpael – completely of your own doing)) toward (ba) My People (‘am ‘any) by not (la bilty) releasing them (shalach huw’).” (Shemowth / Names / Exodus 9:17)
Virtually every national leader is haughty. Arrogance rises to the top. So, with their noses stuck up in the air, Yahowah’s next sign would have them duck for cover.
“Now pay attention (hineh), about this time (ka ha ‘eth) tomorrow (machar), I will cause exceedingly large and intensely abundant (ma’od kabed – severe, heavy, and immense) hailstones (barad – spheres of frozen water) to rain down (matar – to fall), such as (‘asher) have never existed like this (lo’ hayah kamow huw’) in Mitsraym (Mitsraym – the Crucibles or Religious and Political Oppression) from the day it was founded until now (la min ha yowm yasad hy’ wa ‘ad ‘atah). (9:18)
So then, go out and release (wa ‘atah shalach – set 138free) your livestock (‘eth miqneh ‘atah – your herds) and bring them to a shelter (‘uwz – to a safe refuge), along with everything else which is of concern to you (wa ‘eth kol ‘asher la ‘atah) in the open fields (ba ha sadeh), including every person (kol ha ‘adam – man) and animal (wa ha bahemah – living creature) which (‘asher) can be found (masa’ – attained) in the open environs of the pastures and countryside (sadeh – fields).
Those not gathered and brought (wa lo’ ‘asaph – not withdrawn, removed, and escorted) home (ha beyth – to the household of the family) when the hailstorm (wa ha barad) descends (yarad – comes down) upon (‘al – on and against) them (‘al hem) will die (wa muwth).” (Shemowth / Names / Exodus 9:19)
The message was: release them and lead those you care about home, or you and they will die. It is the same message Yahowah is sharing with His people today.
At this point, the Qumran scrolls confirm that the message which began with the 13th verse of this chapter and continued through most of the 19th was then repeated in Pharaoh’s presence. Yahowah had not only seen to it that His people were protected, He forewarned their foes. Once again, the same thing is occurring today.
“Only (raq – exclusively) in (ba) the region (‘erets – land and area) of Goshen (Goshen – it rained on everybody) where there were (‘asher shem) Children (ben – sons) of Yisra’el (Yisra’el – individuals who engage and endure with God), there was no hail (lo’ hayah barad). (9:26)
Then Pharaoh sent out (wa Phar’oah shalach) a summons (wa qara’ – an invitation to meet) to Moseh and ‘Aharown (la Mosheh wa la ‘Aharown – to draw out on the basis of enlightened freewill) and said to them (wa ‘amar ‘el hem), ‘In the conduct of my life (ha pa’am – now, at this time and perhaps one other), I bear some 139blame for having committed an infraction (chata’ – I have acted improperly and I am guilty, having missed the way by being wrong).
Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) is the One who is right (ha tsadyq – is the One who is correct, just, proven, and just). My people and I (wa ‘any wa ‘am ‘any) are the ones who are wrong (rasha’ – incorrect, improper, unfair, and unjust).” (Shemowth / Names / Exodus 9:27)
It was all true, but just saying it would be of no benefit. Satan knows Yahowah is right and that he is wrong, but he is still going to She’owl | Hell. Neither our redemption nor our reconciliation with God is enabled by a confession or a profession as the religious would have everyone believe.
While the path home begins by acknowledging that man’s way is wrong, we are no closer to God until we accept that Yahowah’s way is right – and then move in His direction along the path He has provided. We must act upon both sides of this equation to benefit. This means that we should demonstrate our commitment to disassociate from human religious and political institutions prior to trying to solicit God’s protection by engaging in the Covenant.
Pharaoh then asked Moseh to negotiate with Yahowah for relief in the pagan way…
“Make a request by praying and pleading with, trying to supplicate (‘athar ‘el – implore and worship, speaking voluminously to) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) because there has been enough (wa min rab hayah) of God’s (‘elohym) booming voice (qowl) and the hail (wa barad), even the lightning (‘esh – fire [not in MT but found in DSS]).
I want to release you (shalach ‘eth ‘atah – I have 140chosen to send you away, letting you go (piel imperfect cohortative – subject wants to free the object forevermore)) because I do not want you to stay any longer (wa lo’ yasaph la ‘amad – I do not want this to occur ever again).” (Shemowth / Names / Exodus 9:28)
“Pray, worship, and beg” as if the subservient number of words were going to impress God when He is opposed to praying, worshiping, and begging. But nonetheless, that is what pagans do. Since they cannot listen to or learn from their gods, they pray to them. It is as if man thinks his words are superior to his Creator’s instructions and his pleading more vital than God’s will.
Pharaoh had given up. Neither he, his religious clerics, nor his pantheon of gods were able to stand up to Yahowah, much less recognize that life’s goal was to stand next to Him.
Moseh asked Yahowah to put an end to the hailstorm, but he still told Pharaoh that his dealings with God were far from over. In life, we either come to revere Yahowah or to fear Him. We will either be adopted or judged by Him. Even those who want nothing to do with God, will eventually be evaluated by Yahowah. So Moseh said…
“But (wa) as for you and your servants, subjects, and worshipers (‘atah wa ‘ebed ‘atah), I realize (yada’ – I am aware and know) that it is obvious that you do not respect (ky terem yare’ – that, indeed, you neither revere nor fear) the presence of (min paneh)Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) Almighty (‘elohym).” (Shemowth / Names / Exodus 9:30)
Yahowah revealed who He is, how to get to know Him, what He is offering, and what He expects in return in His Towrah, doing so clearly but not simply. The path to God is through words which have to be closely examined 141and carefully considered such that our response is appropriate and genuine. Pharaoh knew little of Him, and therefore, his platitudes were wisps of vapor in the wind.
Believing that God exists and living a good life will not get anyone into heaven. Being religious or political is worse, leading the faithful and patriotic in the other direction. Pharaoh, however, established a benchmark many would emulate. He pretended to be authorized by God to impose his religious and political agenda on his subjects. And then he did the unforgivable: he enslaved and persecuted the Children of Yisra’el.
Considering Yahowah’s response to Pharaoh, it is a wonder that so many have followed in his footsteps. These include the Assyrians, Babylonians, Greeks, Romans, Roman Catholics, Muslims, Fascists, Communists, and now the liberal and politically correct, whether in academia, the media, or cancel culture.
Yahowah is consistent. His retort to those who impose their will over others, depriving many of their freedoms religiously or politically, who mislead, and especially those who persecute His people has not changed. Those counted among Christians and Muslims, Communists and Fascists, the Conspiratorial and Anti-Semitic who are opposed to God’s People will not be around much longer.
We have a reminder in the previous statement that Yahowah is a name, not a title. God is a title, not a name. So, saying “God Yahowah” is like saying “President Lincoln.” Saying “Yahowah Almighty” is to affirm that Yahowah is God. The reason it may sound odd to your ear is because religious clerics have done their best to not only conceal Yahowah’s name, but to convince the masses that God is a name.
The next statement is often put into parentheses because most scholars do not understand its relevance. And yet, without it, we would not be able to ascertain when to 142celebrate Passover or any of Yahowah’s other Miqra’ey.
“Then the flax (wa ha pishtah – a slender erect annual, with blue flowers in the spring, used for making linen fibers and for wicks in oil lamps) and the barley (wa ha sa’orah – early ripening cereal grain) were knocked down (nakah – struck and beaten down), for indeed (ky – because verifiably) the flax was budding (ha pishtah gibo’l – and then the flax was beginning to bloom) and the barley was young and formative (wa ha sa’orah ‘abyb – the barley grain had just become ripe and viable and yet still soft and moist, green and growing in the ear and thus not hard, shriveled, or dried).” (Shemowth / Names / Exodus 9:31) (The reference to barley follows flax in the MT, but not the DSS.)
Flax was used to make linen. Therefore, in recognition that these fibers also serve as wicks for oil lamps, when made into white apparel, linen symbolically represents the Garment of Light in which we are adorned by our Spiritual Mother to make us appear perfect before Yahowah. The blue flower is symbolic of heaven, and thus of Yahowah’s home.
Harvested barley serves as a metaphor for saved souls. In this case, because the grain is ‘abyb, these souls are still receptive, and thus viable, capable of growing and maturing. The bread of life is comprised of barley.
Indeed, the key to this verse is ‘abyb. Yahowah’s year begins in ‘Abyb, with the first renewed moon sighted following the time barley begins to ripen, with the green and growing grain appearing in the ear of the plant. It is the same time of year that the flax blooms, sprouting its blue petals.
Independently and collectively, the budding barley and flowering flax reveal that this narrative is occurring during the transition from winter to spring. Today, we call this change of seasons from the darkness and death of 143winter to the budding hope of spring the Vernal Equinox. And it is this timing, rife with symbolism, to date the Miqra’ey | Invitations to be Called Out and Meet with God, beginning with Pesach | Passover, Matsah | UnYeasted Bread, and Bikuwrym | Firstborn Children.
These annual cycles of barley and flax provided a way to synchronize twelve to thirteen 29.531-day lunar months with the 365.242-day solar year. Each new year would begin with ‘Abyb, starting with the renewed moon closest to the observation of these conditions. In practicality, this synchronization is achieved with the renewal of light on the moon’s surface within two weeks of the Vernal Equinox becoming the start of a new year. And should one prefer calculation to observation, since 12 lunar months are 11 days shy of a solar year, the difference is resolved by adding 7 intercalary months every 19 years. The resulting disparity is 2 hours over the span of 6,940 days.
The reason that it is important in this context is because we are drawing close to Pesach | Passover. Therefore, Yahowah is revealing that the first official Passover is now just fourteen days away such that it would occur in harmony with the Qara’ / Leviticus 23 date. And since Passover is celebrated annually on the fourteenth day of ‘Abyb, Yahowah is providing the information we would need to celebrate His Miqra’ey | Invitations throughout the millennia. Either observe the first sliver of renewing light on the surface of the moon at sunset nearest the time barley is green and growing in the land, or we can calculate it based upon its proximity to the Vernal Equinox.
As Moseh had anticipated, once the hail ceased, Pharaoh reneged on his promise. Yahowah’s family remained enslaved in a milieu of political and religious schemes.
The plague of knocking down the barley and flax was symbolic because barley was currency in Egypt, both when 144baked into bread and brewed as beer. And linen is what the people wore. These were drink, food, and clothing – the bare essentials of life.
Throughout this process, it is hard to miss Yahowah shaking His head, even laughing, at the plight of these revolting, and yet steadfastly arrogant, fools and their legion of false gods. He was mocking them while teaching us some of life’s greatest lessons.
“Then (wa) Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence) conveyed (‘amar – said) to Moseh (Mosheh – One who Draws Out), ‘Go (bow’) to Pharaoh (‘el Phar’oah) realizing that (ky) I have rewarded and honored his judgment (‘any kabed ‘eth leb huw’ – I have shown that his inclination is to be stubborn) along with (wa) the decisions and motivations (leb) of his subjects, servants, and staff (‘ebed huw’ – those who serve and worship him) for the express reason (la ma’an) for Me to set in place and establish (shyth ‘any) these signs and symbols of Mine (‘owth ‘any ‘eleh – My distinguishing examples) within their midst (ba qereb huw’). (10:1)
So therefore provide a written accounting and record (wa la ma’an saphar) which can be orally recited (ba ‘ozen) to your children and grandchildren (ben ‘atah was ben ben ‘atah) that to reveal the way to the benefits of the relationship (‘esh ‘asher) I was justified in dealing harshly with the foolishness (‘alal) of the religious and political oppressors (ba Mitsraym – of the cauldrons of military and economic subjugation, the place of coercive cruelty in Egypt where slaves are confined and restricted by conspiratorial persecution, considered foes, besieged, and assaulted as if shut up inside a concentration camp).
These signs (wa ‘eth ‘owth – symbols designed to illustrate something using non-verbal forms of communication) were set before them (sym ba hem) to 145reveal the benefit of knowing (‘asher yada’ – to show the way to get the most out of the relationship by recognizing and acknowledging) that indeed (ky) I am (‘any) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God).” (Shemowth / Names / Exodus 10:2)
There is a subtle difference between what we read in Shemowth / Exodus 7:1 and what we see here. There, with regard to Pharaoh, Yahowah was “qashah leb – stiffening his inclinations, causing him to be stubborn, obstinate, and inflexible, even unyielding and resistant with regard to his thinking.” Here, God wanted Moseh to realize that the plagues were a consequence of Yahowah “kabed – rewarding and honoring” Pharaoh’s “leb – motivations and judgment.” That is to say, the Egyptians received the result they deserved.
Yahowah’s agenda was openly manifest for all to see. God wanted “la ma’an saphar – to provide a written accounting and record” of what occurred in this time and place so that we might better appreciate His desire to liberate His People from human religious and political oppression. Additionally, Yahowah wanted us to know that He was justified in harshly rebuking those who mistreat and persecute Yisra’el such that we are forewarned.
“So, Moseh and ‘Aharown went to Pharaoh (wa Mosheh wa ‘Aharown bow’ ‘el Phar’oah) and said to him (wa ‘amar ‘el huw’), ‘This is what (koh) Yahowah ( – the pronunciation of YaHoWaH as guided by His towrah – teaching regarding His hayah – existence), God (‘elohym) of the ‘Ibry | Hebrews (ha ‘Ibry – those on the opposite side) questions (‘amar), “For how long will you continue to (matay ‘ad) resist, refusing (ma’an – to rebel and be defiant) to respond (‘anah – to reply) to My presence (min panah ‘any)?
146Let My people go (shalach ‘am ‘any – free My family and send them away).
Then they can choose to work (‘abad – then under the auspices of freewill, they will be able to engage as they desire and serve (qal – genuinely, imperfect – consistently, jussive – by choice)) with Me (‘any).”’” (Shemowth / Names / Exodus 10:3)
‘Anah, translated as “respond,” plays a starring role in the upcoming presentation of the Miqra’ey | Invitations. Its primary definition is wholly appropriate within the context of choosing to “‘anah – answer” God’s invitations to celebrate the Feasts with Him. But the religious would have you believe that God actually intends for us to “afflict and degrade” ourselves, such that we are “oppressed, denied, and humbled, submitting to abuse.” It is among the oddest ideas ever, especially when it is used to imply that Yowm Kipurym | the Day of Reconciliations should be observed by afflicting oneself to the point it is as if one has returned to Mitsraym.
Errantly translating ‘anah negates everything Yahowah interjected Himself into Mitsraym to accomplish. Why liberate people only for them to return to subjugation?
It was His constant appeal: “Let My People go!” Rather than being compelled to work as slaves, they would be free to engage with God. Rather than endure the abuse of religion and politics, they would be free to participate in a family-oriented relationship with Yahowah.
“However (ky), if (‘im) you refuse (ma’an ‘atah – you are unwilling) to let My family go free (la shalach ‘eth ‘am ‘any), behold (hineh), tomorrow (machar) I will bring (‘any bow’) locusts (‘arbeh – an abundance of grasshoppers) into your territory (ba gebuwl ‘atah – within your regional boundaries and governmental administrative area).” (Shemowth / Names / Exodus 10:4)
147These ravenous swarms would devour everything in sight. It would get so bad that they would even invade the houses of Pharaoh’s subjects and servants. No doubt, these plagues were wearing the people down to the point they began to complain…
“Finally (wa), Pharaoh’s (Phar’oah’s) subjects and servants (‘abed – officers and worshipers) said to him (‘amar ‘el huw’), ‘How much longer (‘ad matay) will this continue to be a means to entrap and control us (hayah zeh la ‘anachnuw la mowqesh)?
Release (shalach) these individuals (‘eth ha ‘ysh – individuals) so that they may choose to engage (wa ‘abad – so that of their own volition they can choose if they so desire to work (qal imperfect jussive)) with (‘eth) Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence), their God (‘elohym hem).
Do you not yet realize (ha terem yada’ – why don’t you recognize, acknowledge, and understand) that, indeed (ky), Mitsraym (Mitsraym – this crucible of religious and political oppression) is destroyed (‘abad – is lost, has been squandered and wasted, and will be annihilated and wiped out due to the internal corruption)?’” (Shemowth / Names / Exodus 10:7)
Pharaoh capitulated and agreed to let 600,000 Hebrew men leave, so long as they left their women, children, and flocks behind. But Yahowah does not compromise, so what little was left in Egypt was consumed by the locusts.
There was another meeting, and once again, the man who considered himself to be the human incarnation of the sun god, Amen Ra, said that he had sinned against Yahowah and against Moseh. Then…
“So then (wa ‘atah – now), please (na’ – I beg you), 148lift up and bear, and thus choose to accept and tolerate (nasa’ – endure and overlook (qal imperative)) me being somewhat mistaken (chata’t ‘any ‘ak – my one and only error) in this instance (ha pa’am – misstepping at long last).
Pray and plead (‘athar – beseech and implore, begging) with your God (la ‘elohym ‘atah), Yahowah (Yahowah – written as directed by His towrah – teaching regarding His hayah – existence), and remove (wa shuwr – take away and turn aside) this plague of death (‘eth ha muwth ha zeh – this epidemic and pandemic of dying) from me (min ‘al ‘any) only (raq – exclusively and uniquely, making an exception).” (Shemowth / Names / Exodus 10:17)
What a charming fellow. He somehow believed that the one and only real God should be willing to accept him, even lift him up, as the pagan horde of fake gods had done. Professional courtesy I suppose.
And then, after many hundreds of years of torment, after wrongly enslaving an entire nation, and after not only refusing God, but actually lying to Him, this conceited head of state expected Moseh, whom he sought to kill, to plead and pray on his behalf. After a legacy of stupidity and arrogance, he would have us believe that he was “chata’t ‘any ‘ak – somewhat mistaken, a singular lapse over a lifetime.” In his troubled mind, he had only erred in this one instance.
And then it gets worse. Raq means “only, exclusively, and uniquely, making an exception” for “min ‘any – me alone.” Like all despots, he had a single locus of loyalty.
By making this statement, the pharaoh was acknowledging that Nephthys, the Egyptian goddess of death, was inept. She would be unable to provide the protection he required.
149There would be no pardon for this pharaoh, nor for the other leaders of Egypt, not for Nebachanezer of Babylon, Alexander of Macedonia, Hadrian of Rome, Chin of China, Paul of Christianity, Akiba of Rabbinic Judaism, Constantine of Catholicism, Muhammad of Islam, Joseph Smith of Mormonism, or any other person similarly inclined. Anyone who leads people away from the truth about Yahowah will be convicted and sentenced upon their death.
“Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) spoke to Moseh (‘amar ‘el Mosheh), ‘Stretch out (natah – extend) your hand (yad ‘atah) toward the heavens (‘al ha shamaym – up to the sky) and darkness (chosek – the absence of light) will come to exist (hayah) over the land (‘al ‘erets – realm) of the Crucibles of Oppression (Mitsraym – of the cauldrons of religious and governmental, military and economic subjugation, the coercions and cruelty experienced in Egypt where the people were confined and restricted by political persecution; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).
They will grope (mashash – they will feel their way) in darkness (chosek – in the obscurity of ignorance and confusion without light).’” (Shemowth / Names / Exodus 10:21) (The reason “a darkness which may be felt” was omitted from the end of this verse is because it isn’t included in the Qumran scrolls.)
This miracle was for Amen Ra, the Egyptian sun god. It was important to show the Egyptians and the Yisra’elites that the most revered pagan god was powerless – unable to illuminate the land. The darkness engulfed Egypt for three 150days. Each of Egypt’s deified manifestations of the sun – Apis the Bull, Aten, Atum, Amen, Bast, Nut, and Ra were obscured.
There had been three signs and six plagues. Following the model of the Three Statements and Seven Instructions that would soon be etched in stone, there would be another. And this one would be unlike any other.
“Now (wa) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) said to (‘amar ‘el) Moseh (Mosheh – the One who Draws Out), ‘One (‘echad – certain, singular, and specific) more (‘owd – additional) plague (nega’ – blow or strike which inflicts a wound or physical trauma) I will bring (bow’ – arrive and pursue, be included in and bear) against (‘al – upon or over) Pharaoh (Phar’oah – the Great House) and upon (wa ‘al) Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of cruel persecution where people were confined and restricted by military and economic institutions; plural of matsowr – to be delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, besieged, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility).
As a result (ken – this will be verified and is reliable and true), after this (‘achar ‘eth – following this) he will set you free (shalach ‘eth ‘atem – he will release you and send you away) from this (min zeh – from here).’” (Shemowth / Names / Exodus 11:1)
“Being set free from this” makes religious and political persecution the burden from which Yahowah would be freeing His family. In this regard, Egypt was like almost every other nation on Earth. Some men claimed their god’s authority to justify their dominion, while others actually 151claimed to be a god. A marriage of cleric and king has been used throughout time to deceive, control, and fleece the masses – but most horribly and repeatedly: to oppress and subjugate the Children of Yisra’el.
The amalgamation of religion and politics, economic and conspiratorial schemes, have inspired men to join armies that have fought to confiscate land, property, and slaves on behalf of their covetous leaders. The masses have been indoctrinated into mindlessly adhering to foolish works-based salvation schemes. They have labored for the benefit of their masters. And anyone who rebelled, who chose a different path, who exercised their freewill and judgment, was tortured to death.
These conditions were not unique to Egypt, Babylon, Assyria, Persia, Greece, China, or Rome, although they were rampant in Catholic Europe and in the Islamic Middle East. And they exist today in Fascist and Socialist nations where the religion of man has become the most oppressive, deadly, indoctrinating, and intolerant dogma on our planet.
It is, therefore, from the persecution of religion and politics, man’s most menacing schemes, that Yahowah is shalach | freeing His people. It is why we read in the Prophets that Yahowah is still pleading with Yisra’el to “Come out of her My people.”
The means to freedom along with the path home would soon be revealed. The first official Passover was about to be observed.
