WELCOME TO YESHUAN SLC BRANCH
PRAYER
SONG
SILENCE
“Many are the afflictions of the righteous, but the Lord delivers them all.”
I LOVE adore those of a broken heart and contrite spirit in this world. Im looking at room of them right now.
From chapter 2 through 4:31 we are introduced to Moses – birth to wilderness.
Remember the Pharaohs attempts to stop the growth of the Nation that he held in captivity through three different means – hard labor, then harder labor, then asking the help of the midwives to kill all the males, then by giving the general order for the people to do the killing of the children by offering sacrifice to the Nile.
So, let’s continue reading at chapter 2 –
EXODUS CHAPTER 2.1-12
December 10th 2023
Chapter 2.
2:1 And there went a man of the house of Levi, and took to wife a daughter of Levi.
Right off the bat we might wonder how marriage was allowed in families this closely related and all I can say is . . . it was . . . but later it was forbidden (in Leviticus).
There is a progression that unfolds from humanity in the Bible. It is fascinating what YAHAVAH introduces over time to this people.
Also, it is believed that they were distantly related but I can’t even speak to proving this so we will just accept it.
2 And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
Now Moses had at least one older brother (Aaron) and one older sister (Miriam) and so we know that he was not the first child of his parents.
Additionally, the general consensus on the phrase “a goodly child” is that old baby Moses was physically beautiful as an infant.
The text simply says, “that he was good,” but this suggests that he was not only a perfectly proportioned, and well-formed child, but that he was very attractive.
For this reason, the Septuagint translates the words to, “Seeing him to be beautiful.”
Stephen the Martyr of Acts calls him exceedingly fair, giving a second witness to this fact about him and many scholars suggest that his beauty alone caused both his parents and then Pharaoh’s daughter to exert extra effort to save him from death.
That might sound shallow but if you looked in an ark of reeds and saw a curly headed handsome faced cherub crying out verses a scraggly unattractive appearance . . . you might understand the point more – especially in that time of humanity.
3 And when she (his mother) could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.
4 And his sister (Apparently, Miriam) stood afar off, to wit what would be done to him.
The materials cited are common among the Nile and they have been used over many thousands of years to create all sorts of watercraft.
It seems his mother, not wanting to put the boat in the thick of the current pushed the ark into an area (in the flags by the rivers bank) where some believe she knew Pharaoh’s daughter frequented.
5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, “This is one of the Hebrews’ children.”
7 Then said his sister (Moses sister, presumably Miriam) to Pharaoh’s daughter, “Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?”
8 And Pharaoh’s daughter said to her, “Go.” And the maid went and called the child’s mother.
To me it seems like this daughter had a plan all along for her little brother.
9 And Pharaoh’s daughter said unto her, “Take this child away, and nurse it for me, and I will give thee thy wages.” And the woman took the child and nursed it. (meaning, she took it to her mother who bore it and she nursed it)
10 And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
(OF THE WATER)
We have some real irony going on here, folks. What is it? That the very person who was going to free the Nation from Egyptian bondage was trained in the very place and family where the bondage originated.
I mean the drama is huge I would guess someone might even make a movie about it someday . . . someone with the name like . . . Cecil B Demile.
In terms of the quality of Moses training, Stephen the Martyr said in Acts 7:22
“And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.”
We have a lot of talk today about the miracle of the pyramids in Egypt. We also, as stated last week, have covered biblical depictions of powerful heavenly elohiyms that chose to rebel against YAHAVAH or the One True God.
I personally maintain the idea (could be wrong) that these gods/elohiyms, created spiritually and abiding in the heavenly realm were unfaithful, as Jude plainly writes when he says,
Jude 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
And that Egypt was a conduit for such. I really believe that if Israel was the conduit of heavenly things good Egypt was at least a conduit for heavenly gods bad.
However, we CANNOT explain away what Yeshua said before ascending into the sky after His resurrection. These were His words
Mt 28:18 All power is given unto me in heaven and in earth.
Folks, his mention of heaven is as meaningful as His mention of earth and it is by no mistake. There were roaming, rambling “kept not their first estate,” elohiyms that were frankly put down by the victory of our Lord.
I wonder about such dark powers in the world today – not about their existence because I know they exist, but more about how much of a leash they are given within and outside of His Kingdom and reign.
Because Jude describes them as having been kept in chains until the day of judgement, I am certain there was a heavenly revision that served to simultaneously revise both the earth and all that in it is and the heavenly economy by and through His victory.
Again, Egypt in scripture is the symbolic head of all dark spiritual forces in my estimation. You may see it differently and I respect any views as viable, but if we do a careful assessment of all that is written and said about that place, I personally want nothing to do with spiritual Egypt.
Material, fine. Great. Fun. The people. Love them as equals. Spiritual Egypt. Look the fluck out.
Here, however, we get an insiders view to how God works because while Pharaoh was urging the misery and even the extermination of the Israelites without mercy, God was preparing their emancipator right under his freaking nose.
I love that.
Hebrews says (Hebrews 11:23-26) that Moses parents hid him as an act of faith which makes perfect sense because that was what godly souls walk by.
Notice, however, that in their faith . . . they took action!
They built an ark, slimed it with pitch I guess, placed their baby in it, then watched, had the sister oversee it, and she acted on the plan to save this child from death.
That is what we do – we act looking in faith for YAHAVAH to use our efforts in whatever way He deems is right – IF – IF He will use them at all.
We do NOT read that they were told by God to do what they did – though I do not put this past Him. But because we do not read this, we have some evidence on how to live lives of faith –
And we live . . . in pursuit of Him
We Read of Him, study of Him, place our faith and life in His hands.
We then go as we are led – as we even think, trusting in Him and His will to take it forward.
That is walking by faith! We do our part and let Him do His – accepting WHATEVER the outcome.
In the translation of Genesis 6:14 the same Hebrew word translated “wicker basket” here reads “ark” there.
As Noah’s ark was God’s instrument for preserving some of the human race from the destructive flood, Moses’ ark proved to be preserving another race from bondage and death.
The name “mo” means “water” in Egyptians and mose is sort of a play on words meaning, “born of.”
We could spend time on names, meaning and conflation of names to create meaning – but were gonna pass on that today.
11 And it came to pass in those days, when Moses was grown,
Notice that we get very very little about Moses youth. Just a couple references to his gaining knowledge of Egypt.
Likewise with Yeshua – very little about the youth.
And it came to pass in those days, when Moses was grown . . . that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren.
12 And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.
Now, Stephen again in acts 7 gives us some insight on this, saying:
Ac 7:23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
From this we get an age, insights on what moved Moses to go out to visit His brethren, (it was put on his heart) and his affinity for the Nation and how they were treated by the Egyptians that raised him.
What is interesting is Stephen seems to be saying that Moses – before he sojourned into the desert – someone believed or knew that He was going to be the one whom elohiym would send to deliver them.
Josephus gives some interesting backstory on why Moses may have believed that his brethren would see Him as a deliverer and in his “Antiquities” record he wrote that Moses was previously put in a place of Generalship for Egypt and from that position he subdued an invading people (Ethiopians) and he therefore many have thought that “his own” would have stood by him on that basis alone.
13 And when he went out the second day, behold, two men of the Hebrews strove together: and he (Moses) said to him that did the wrong, Wherefore smitest thou thy fellow?
14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, “Surely this thing is known.”
15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
Now, there is a line in Hebrews 11:27 that reads, speaking of Moses
By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
We COULD assign this passage to Exodus 2:15 and think we have discovered a contradiction (which critics try to do) but the solution appears pretty simple – the writer of Hebrews was speaking of the final Exodus and this passage in chapter 2 is speaking about when Moses escaped personally.
Just an aside.
Midian was a country generally supposed to have been on the eastern coast of the Red Sea, not far from Mount Sinai.
This place is still called by the Arabs, “the land of Midian or the land of Jethro.”
Some say that the Midianites derived their origin from Midian, the fourth son of Abraham by Keturah.
Others contend that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, then Aaron and Miriam would not have reproached Moses (later) for marrying Zipporah, (who is called a Cushite), who was the daughter of Reuel (who is also known as Jethro according to some). So let’s read about them.
16 Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
18 And when they came to Reuel their father, he said, “How is it that ye are come so soon to day?”
19 And they said, “An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.”
20 And he said unto his daughters, “And where is he? why is it that ye have left the man? call him, that he may eat bread.”
21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
22 And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
Now, how about an interesting side fact?
The Vulgate and the Septuagint, as it reads in what is called, the Complutensian Polyglot (which is the first printed polyglot of the Bible printed around 1500 and a polyglot contains several translations in one book), and then also in several MSS., including the Syriac, the Coptic, and the Arabic, all add the following words to this last verse read:
“And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh.”
This line IS found in Exodus 18:4, but it is also quite appropriate here, for it is very likely that these two sons were born within a short space of each other.
We can say that because in Exodus 4:20, it reads, “Moses took his wife and his SONS,” proving that he had both Gershom and Eliezer in that short window of time.
But what is interesting is even though there is a preponderance of mss evidence supporting the line being here the clause is not found in any version of the Hebrew text. Hmmmmmmm.
Anyway (Verse 23)
23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
25 And God looked upon the children of Israel, and God had respect unto them.
It is believed that Moses’ years in Midian were years of what some writers call “bitter humiliation.”
Moses himself gave expression to this view by naming his first son Gershom (v. 22), which straight up means “banishment.”
Stephen said it was a period of 40 years (Acts 7:30).
What is interesting to me is Moses I these year was literally an outlaw, on the run, and was sought after for taking an Egyptians life in the defense of a Hebrew.
This was all done by the man who believed somehow before that event that he was the one to save the Nation.
But his first attempt, done in His flesh, merely liberated just one Hebrew from mistreatment. After forty years of humiliation under the hot desert sun, God calls the man up and will send him back, still as an outlaw, but now – in Elohiym’s hand – to liberate thousands.
This is so… so…. So . . . . proverbial – especially in the faith, as I have met dozens and dozens of well-intended souls who initially come to know the truth but prior to being equipped step out in their flesh and try to manage things by it.
When that proves to be an utter fail, few rise back up but instead wither from the Vine never allowing God the time to prepare them through what is typically a time of suffering.
Let me put it this way, when someone embarks on God’s errand, really, literally, His timeclock runs S L O W as He prepares everything according to His will and ways and NOT ours.
On to chapter 3, where from this moment or setting forward, everything for Israel and the world as a whole, begins to change. Again . . . slowly.
Let’s see where things start happening.
Exodus 3:1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.
We note that Moses went from being raised and trained in the House of Pharaoh to becoming a shepherd – another very fitting type for Yeshua.
We also see that his father-in-law Jethro was called the priest of Midian. What is this about? Was there a priesthood before there was a priesthood?
First of all, the term father-in-law is contradicted later when the same word is called, son in law. Getting to the root, the Hebrew word seems to suggest relations by marriage and some scholars say that Reuel was really Moses’ father in law, that he was now dead, and Jethro is actually Moses brother in law.
How was he a priest? To what God? Is it just a coincidence that Moses would be lead out to the Midian desert to be dismantled by that life for forty years in order to meet Him?
I ask these questions for the simple reason that this Reuel/Jethro father in law/ son in law person is called a priest.
And his opens us up to a little abstract (but sort of ) interesting side-line study on the origins of “the Hebrew God.”
At this point in our study, God has certainly reached out to Noah, Abraham, Isaac and Jacob but not by name.
Each of them placed their faith in this Elohiym above all the other Canaanite and Mesopotamian gods.
But sitting there in Egypt was this Gods people (for how long exactly is up to debate) and in order to introduce himself to the deliverer of the people he takes this man Moses and drags him some 300 miles away and after 40 years there He pops up and makes himself known to Moses . . . personally.
Now some say that Jethro was a priest of Ramses’ pagan gods but many Christian scholars suggest that He worshipped YAHAVAH not knowing His name and there is even a theory that the Nation learned of YAHAVAH in and through the Midianites.
Wherein lies the truth? We can’t say. But I happen to think that there is something to the fact that Moses left Egypt and entered Midian not knowing YAHAVAH like he did when he left and there could be something linked to Jethro.
Just saying. So . . .
2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
This is big so we gotta stop here and consider the words again –
2 And the angel . . . of the LORD (YAHAVAH) appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
Now, to the first line. I have in our study of Genesis said that anytime angels spoke or acted on behalf of God Almighty, that it was considered God Almighty acting because the angels/messengers were operating on His behalf.
This MAY be the case here – but I’ve a change of mind starting here and at this verse and from now on out.
Why? Lots of reasons but it seems to me, at this point in the first two books of the Bible, that YAHAVAH’s angel, or “the angel of the Lord” is possibly, probably, The (with a capital T article) “Angel” (or messenger) of YAHAVAH.
In chapter 23 of Exodus verse 21 we read a super interesting passage where YAHAVAH says
“Behold, I send “an Angel” before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.”
That is a major declaration, folks, about this ANGEL – that the very name of YAHAVAH is declared by YAHAVAH to be in the messenger He sends for before them.
This now seems to speak of the Plurality of the One True God Almighty and I personally consider it so.
This is the preincarnate purpose of Yeshua on earth, to represent His Father, to speak for His Father, to Reconciled His Father to the World, to do the will of His Father – for these reasons and more I have more and more come to see, again – at this point in the story – that the Angel of the Lord is Yeshua preincarnate, who bears the name of His Father from within.
It is here where I see this Angel as preincarnate Yeshua – before now, not so much. Others see it this way going way back. I’m probably wrong.
So there is a burning bush.
3 And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
4 And when YAHAVAH saw that he turned aside to see, Elohiym called unto him out of the midst of the bush, and said, “Moses, Moses.” And he said, “Here am I.”
5 And he said, “Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.”
Now, thanks to Josephus writings, (Antiq., b. ii., c. xii., s. 1.) a general opinion had prevailed that God dwelt on that specific mountain; and hence the shepherds, considering it as sacred ground, did not dare to feed their flocks there.
But Moses, according to Josephus, was unaware of this tradition and finding the soil to be rich and the pasturage good, boldly drove his flock up into that mountain to feed his flock.
God simply told him something similar to the popular eastern practice of when entering a private or holy place, the person should remove their shoes as they trap and drag all the earth trodden-over into the sacred location.
This brings us more deeply into the idea of YAHAVAH, having made his home the Mountain, which was known by the Midianite locals, now bringing Moses into a more intimate relationship with Himself before He takes this intimate knowledge back with him to Egypt to give to the people.
After telling Moses to remove his shoes we read
6 Moreover he said, “I am the Elohiym of thy father, the elohiym of Abraham, the elohiym of Isaac, and the elohiym of Jacob. And Moses hid his face; for he was afraid to look upon elohiym.
The Hebrew reads of the Father but the Septuagint reads, “of thy Fathers” plural as does Stephen say in Acts 7.
7 And YAHAVAH said, “I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
8 And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
9 Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
11 And Moses said unto Elohiym, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?”
This is the same Moses raised in Pharaoh’s house – but it seems that we are now meeting a man that has been humbled by circumstances and instead of being a killer of enemies, he saw himself as a nothing.
12 And he (Elohiym) said, “Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.”
We could spend the next few weeks on a simple topic of enormous complexity. That is, where exactly was this mount, and was it the same mount as Sinai where Moses received the Law?
Was Sinai different and/or was it a completely different location and if it was, what location was this burning bush, and what Does God mean when he says here,
“Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.”
I’ve read many of the positions taken, along with the reminders we can get from Paul who refers to Sinai being in Arabia, which others plainly see as synonymous with Midian.
Because it is debated and because the Jews don’t even claim to know (in fact, certainty only popped up the moment Constantine’s mother elected to definitively assign certain mountains with certain events) I am going to leave it blank.
And then we come to the “biggest of the bigs” relative to revelations – verse 13
13 And Moses said unto God, “Behold, when I come unto the children of Isrrael, and shall say unto them, “The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?”
14 And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
15 And God said moreover unto Moses, “Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
Let me wrap out time up today citing some scripture for you to consider.
Psalm 135:13 reads
Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.
Moses actually went to Egypt and to his people (in bondage) he spake this sacred name that God has given Him.
By chapter 5, Moses, in what seems like a state of frustration, says
Exodus 5:23 For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.
David wrote the following, saying in 2nd Samuel 22:2-4
And he said, The LORD is my rock, and my fortress, and my deliverer;
3 The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.
4 I will call on the LORD, who is worthy to be praised: so shall I be saved from mine enemies.
And he concluded with the following:
2nd Samuel 22:50 Therefore I will give thanks unto thee, O LORD, among the heathen, and I will sing praises unto thy name.
2nd Chronicles 6:33 Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.
2nd Chronicles 14:11 And Asa cried unto the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let not man prevail against thee.
Psalm 5:11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
Psalm 8:1 David wrote, O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.
The psalm goes on but concludes with
Psalm 8:9 O LORD our Lord, how excellent is thy name in all the earth!
At Psalm 22:22 David wrote,
“I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.”
Psalm 45:17 I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.
Psalm 54:6 I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good.
Psalm 135:13 Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.
Jeremiah 10:6 Forasmuch as there is none like unto thee, O LORD; thou art great, and thy name is great in might.
19 verses later, Jeremiah writes
Jeremiah 10:25 Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.
When Yeshua trained His disciples then prepared to leave them, He said in prayer the following,
John 17:24 Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.
25 O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
26 And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them.
That name, along with its power, its glory and the honor it gives the Living God has been all but lost. I suggest that any and all who are willing begin to boldly use it in the world, not any substitute, not any fiction and that name is YAHAVAH.
Let’s stop here.
Comments/Questions
Prayer
YAHAVAH
Moses’ birth and education 2:1-10
Moses’ flight from Egypt to Midian 2:11-15
Moses’ life in Midian 2:16-25
Moses’ call 3:1—4:18
Moses’ return to Egypt 4:19-31
God’s demonstrations of His sovereignty chs. 5—11
Pharaoh’s response to Moses and Aaron’s initial request 5:1— 6:1
Moses and Aaron’s equipment as God’s messengers 6:2—7:7
The attestation of Moses and Aaron’s divine mission 7:8-13
The first three plagues 7:14—8:19
The fourth, fifth, and sixth plagues 8:20—9:12
The seventh, eight, and ninth plagues 9:13—10:29
The proclamation of the tenth plague ch. 11
God’s redemption of His people 12:1—13:16
The consecration of Israel as the covenant nation 12:1-28
The death of the first-born and the release of Israel 12:29-36
The exodus of Israel out of Egypt 12:37-42
Regulations concerning the Passover 12:43-51
The sanctification of the first-born 13:1-16
God’s completion of Israel’s liberation 13:17—15:21
The journey from Succoth to Etham 13:17-22
Israel’s passage through the Red Sea ch. 14
Israel’s song of deliverance 15:1-21
The adoption of Israel (Marriage) 15:22—40:38
God’s preparatory instruction of Israel 15:22—18:27
Events in the wilderness of Shur 15:22-27
Quails and manna in the wilderness of Sin ch. 16
The lack of water at Rephidim 17:1-7
The hostility of the Amalekites 17:18-36
The friendliness of Jethro the Midianite ch. 18
The establishment of the Mosaic Covenant 19:1—24:11
Preparation for the Covenant ch. 19
The Ten Commandments 20:1-17
The response of the Israelites 20:18-21
The stipulations of the Book of the Covenant 20:22—23:33 5. The ratification of the Covenant 24:1-11
Directions regarding God’s dwelling among His people 24:12—31:18
The revelation of these directions 24:12-18
Contributions for the construction of the sanctuary 25:1-9
The tabernacle furnishings 25:10-41
The tabernacle structure ch. 26
The tabernacle courtyard 27:1-19
The investiture of the priests 27:20—28:43
The consecration of the priests 29:1-37
The service of the priests 29:38—30:38
The builders of the tabernacle 31:1-11
The sign of the Sabbath 31:12-18
The breaking and renewing of the covenant chs. 32—34
The failure of Israel ch. 32
The re-establishment of fellowship ch. 33
The renewal of the covenant ch. 34
The construction and dedication of the objects used in Israel’s worship chs. 35—40
Preparations for construction 35:1—36:7
Execution of the work 36:8—39:43
The erection and consecration of the tabernacle ch. 40
