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Exodus 3.14-end
December 17th 2023
So, we left off last week at verse 13 where we read:
Ex 3:13 And Moses said unto God, Behold, when I come unto the children of Israel, 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?”
We didn’t talk about this last week too much but it seems that the people had to some extent drank deep into the Egyptian superstitions and adopted “gods and lords many” – perhaps all the while keeping some hold on the God of their Fathers for this is how God tells Moses to identify Him.
We will soon see that for Israel, the sin of idolatry was not typically of them straight out renouncing the God of their Fathers but it was moreso of them embracing other gods along with the God of their Fathers.
We will read later in Isaiah 42:8 when YAHAVAH will say
“I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.”
Then in Isaiah 48:11 YAHAVAH will add
“For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.”
The thinking behind these passages seems to be, “I have a Name, it is YAHAVAH – to say it and to worship me is to live, it is to breathe – to inhale and to exhale Him and no have NO other god of any kind that you praise – ever.
The trouble is the Nation would pollute this clear breathing, this inhaling and exhaling the name of the God of Life, and the putrid smoke of these other gods was not permitted for God Amighty will NOT share His glory with ANY other – ever.
The importance of this cannot be overstated and we will return to the principle repeatedly as we work through Exodus.
So, it is not likely that the Israelites had much knowledge of the Living God or of his ways at the time to which the sacred text refers and it is certain they had no written word. We also know that Moses was now charged with given them His very Name.
Having gone so long without any revelation, and perhaps without even the form of Divine worship, their minds started to degrade in their state of bondage and they lost some or most of the simple truths of God Almighty known by their Fathers.
Frankly, it seems like Moses himself was a little in doubt on the matter and this burning bush was possible a questionable event and so he will question this God and He will throw up resistances along the way.
Having been trained in all the ways of the Egyptians he was probably familiar with the dark arts of the other gods. I’m sure fire was part of their manifestations. By requesting the Name of this God it seems that Moses was somehow reassured when he received it. We will talk about some reasons why this might have been in a moment.
Anyway, after asking the God of their Fathers His name we read at verse 14
14 And Elohiym 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.”
Did Moses go and say, “I am” has sent me? No. He went and said His very name to a distinct people, and by actually speaking this name they could hear the import, the distinction, the majesty and the power behind it.
As we’ve said this was a highly unusual name. See, to a paleo Hebrew and on our to this very day pronunciation (amidst their growing oral traditions) was everything. It was far more important that written words.
Can you even imagine the living God speaking His name rightly and properly for the first time in human history to Moses?
Last week we said that this name, read, “I AM THAT I AM” in English is derived from four consonants, YHWH.
But the W in Hebrew is always pronounced as a “vav” (or V) so we ought to automatically change the YHWH to YHVH.
The Vulgate translates these four letters to
“I am who am.” The Septuagint to, “I am he who exists.” The Arabic paraphrases them as, “The Eternal, who passes not away.”
And the Jewish Targum of Jonathan, along with the Jerusalem Targum itself paraphrase and amplify the letters a bit more, saying it means:
“He who spake, and the world was; who spake, and all things existed.”
Certifying right there that YAHAVAH created all things by His Words and that His Words were made flesh and dwelled among us.
Some scholars say that the original words literally signify, “I will be what I will be,” and some have supposed that God simply meant to inform Moses that all He had been to his Father’s Abraham, Isaac, and Jacob He would be to him and that the Israelites could trust Him in giving them the land promised to them.
Plato, in his Parmenides, where he writes on the sublime nature of God, said, “nothing can express his nature; therefore no name can be attributed to him.”
I disagree and size that up as the thinking of Man, sorry Plato.
So, and again, it is really important to remember that Judaism was very early on “an orally transmitted religion” and what they HEARD was what was vital to them not so much how a picture was drawn on parchment.
How they SAID THINGS (with passionate guttural emphasis and such) was how they passed their traditions down to each other and how they SAID THINGS was what gave term their meaning.
Remembering all of this, we recall that the pronunciation of that letter in paleo-Hebrew is “vav” NOT “waw”. So, in terms of our pronunciation of the name it is more accurately represented by the letter “V” and not a “W”
Right there, on this alone, we can completely rid ourselves of the English pronunciation of JehoVah.
So, again, Y-H-V-H not Y-H-W-H
There are several linguistic rules about how they would add and H to certain words which I am not going to repeat but as you know I believe that His holy, incomprehensible, beautiful, “the-world-needs-to-know-His-Name is
YA –
HA –
VAH.
Some of the supports for this name include that fact that in Hebrew word for Love is “ahavah” – so when we say YAHAVAH we are saying “love.”
And God is love.
Father in Hebrew is “AV” – so when we say, YAHAVAH we are saying, “Father.”
That He is the spirit, the ruach, the pneuma even the breath of Life is heard in saying the name
The exhale and the inhale – that is breathing. Just on is only half of breathing – we need two – the breath and the breath – in and out.
YAHAVAH.
And AVA is the Hebrew word for “Life” (as in Eve) so when we say, YAHAVAH we are saying “life,” for He is the God of the Living and not the dead.
Love
Father
Breath
Life
All words included in His very name, YAHAVAHA every time it is said.
(Verse 15)
15 And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, YAHAVAH ELOHIYM of your fathers, the eohiym of Abraham, the elohiym of Isaac, and the elohiym of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
And having said His very name, revealing it to Him, YAHAVAH elohiym tell Moses
16 Go, and gather the elders of Israel together, and say unto them, YAHAVAH Elohiym of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:
You may remember back in the last chapter of Genesis that Joseph, before dying, said to his brothers
Genesis 50:24 ”I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.”
This was the very fulfillment of these words Joseph spoke as YAHAVAH now adds
17 And I have said, “I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
18 And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, YAHAVAH Elohiym of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to YAHAVAH our ELOHIYM.
But YAHAVAH adds
19 And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
The better reading of verse 19 is probably,
“I am sure that the king of Egypt will not let you go, EXCEPT with a mighty hand.”
Then YAHAVAH adds,
20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
21 And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
22 But every woman shall borrow of her neighbor, and of her that sojourns in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
The word borrow here introduces to our minds something of a con-game played out by the Nation on the Egyptians and has been described as them “feigning to borrow jewels and precious metals” from the Egyptians but the better word is they “asked for gold and silver” instead of borrowed it – but we will talk more about his in later chapters.
Chapter 4
4:1 And Moses answered and said, “But, behold, they will not believe me, nor hearken unto my voice: for they will say, YAHAVAH has not appeared unto thee.”
This is the second resistance Moses offers up in response to YAHAVAH, the first being him asking,
“Who I am that you would send me?”
Now he straight up states, “they won’t believe that you have appeared to me.”
It seems that by this point Moses has been brought low in his flesh and stands meekly before the world instead of as a man of fleshly warlike prowess that he once was.
(verse 2) And the LORD said unto him, What is that in thine hand? And he said, A rod.
3 And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
Of what sort of serpent this rod turned into we don’t know but Moses had e either never seen one like it OR is was something that he identified as dangerous because he fled from it.
Adam Clarke believes it to be a crocodile. What is wild to me is YAHAVAH will describe a similar beast’s physical characteristics to Job and will say that no man is being able to tame it. Yet here, YAHAVAH uses some sort of similar (if not same) beast with Moses to show him he was in power of such. Listen . . .
Verse 4
And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:
In his flesh Moses was afraid of this monster but YAHAVAH tells him to take it by the tail, an act of faith in the face of fear, and with trust of His God the monster returned to its inanimate self. The reason for this display? YAHAVAH tells us in verse 5 saying
5 That they may believe that YAHAVAH Elohiym of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
But the Lord was not done. (verse 6)
6 And the LORD said furthermore unto him, “Put now thine hand into thy bosom.” And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.
7 And he said, “Put thine hand into thy bosom again.” And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.
8 And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
9 And it shall come to pass, if they will not believe also these two signs (the Rod to monster and back and the hand to leprosy and back), neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land.
Three signs Moses was to give the Nation. But this makes Moses offer up yet another objection – verse 10
10 And Moses said unto the LORD, “O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue.”
In some ways this self-description presents us with a problem because Stephen, again in Acts 7:22, says, speaking of Moses,
And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
There are three ways of solving this difficulty:
First, perhaps Moses had some natural infirmity of speech prior to going on the Lord’s errand but maybe he overcame it in time and became mighty in speech.
This is often the case when YAHAVAH enters into a relationship with us – our weaknesses become strengths. Truly.
2. It is possible that Moses was talking about being weak in the Nations native tongue. Remember, He was born and raised up forty years in Pharaoh’s house and now these last forty he’s been in the Midian wilderness so maybe he was just saying, “I am not able to speak to these people fluently.”
3. Perhaps even though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came, and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of Stephen out in acts.
11 And the LORD said unto him, Who hath made man’s mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?
Last week Danny mentioned that the disregard for life continues on this earth in the barbaric practice of abortion. You will not hear me speak too awfully much about social evils for the simple reason they have always existed so long as Man is free and I care more about the solution to such things rather than fighting them.
Nevertheless, right here YAHAVAH tells Moses that He is the one who creates us, and that He is the One that makes us dumb, deaf, with sight or without. That lends some tremendous support for the sanctity of life.
In any case God puts it all right back on Moses and says,
Cannot he who formed the mouth, the whole organs of speech, and hath given the gift of speech also, cannot he give utterance? God can take away those gifts and restore them again. Do not provoke him: he who created the eye, the ear, and the mouth, hath also made the blind, the deaf, and the dumb.
And He adds
12 Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
The Chaldee translation says it this way, which is profound
“My WORD (mei-meri) shall be with thy mouth,” another evidence of the preincarnate Christ in the Tanakh.
But even MORE than profound is that Jonathan ben Uzziel paraphrases this statement as YAHAVAH ELOHIYM saying,
“I and my WORD will be with the speech of thy mouth.”
LOOK OUT.
Is this not the preincarnate One Plural God we are reading about?
Then we read a really interesting response from Moses at verse 13. Ready?
13 And he (Moses) said, “O my Lord, send, I pray thee, by the hand of him whom thou wilt send.”
Many commentators, both ancient and modern, including some Jewish biblicists have thought that Moses is asking YAHAVAH to send “the promised Messiah” instead of him!
I am so intrigued – mind-blown – by the fact that in verse 12 we read from some translations that God says to Moses,
“I and my WORD will be with the speech of thy mouth.”
And the very next verse has Moses requests that YAHAVAH would send the one he said he would send (meaning the Messiah).
Its almost too good to be true in my estimation as YAHAVAH delineates between His singular person when He says, “I AND MY WORD will be with the speech of thy mouth.”
Moses, however, was still resistant to going and gives yet another appeal, saying, “send a person more fit for the work than I am, you know, like the promised One we have all looked for with anticipation since you told Eve a Messiah was on the way.”
Admittedly, many scholars reject this interpretation and think all Moses is asking for is another Messenger.
(verse 14)
14 And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. (Aaron has been living among the people so I think this means he knows the language) And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
Some think YAHAVAH refers to Aaron as “Aaron the Levite” as a nod to the Levitical priesthood needing to be established before the Messiah could come because it had to precede the Priesthood of Yeshua but we can’t be sure.
Whatever the case, YAHAVAH says of this Aaron, “I know that he can speak well,” meaning he is apt to talk the necessary talk.
And then YAHAVAH adds, “He cometh forth to meet thee.” OR “He shall meet thee at my mount,” which seems to have God imply that Aaron will rejoice in this mission – which could be an important assurance to stop Moses from suspecting that Aaron, who was his elder brother, would envy this call on his life.
Then referencing Aaron, YAHAVAH adds
15 And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
In other words, Moses, you will be under the continual inspiration of me, the Most High God.
YAHAVAH turns it up even from there and adds
16 And he (Aaron) shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.
Literally, He shall speak for thee (or in thy stead) to the people and you will communicate to Him like God.
17 And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
Notice the signs and the import of them here. YAHAVAH even tells Moses to specifically take the rod for the purpose of giving these signs to the people.
The stories and fables surrounding rods and powers grew out of this and have a home in many legends. Not gonna cover them all here.
But since we are here let’s talk about the Bible and signs here to get it out of the way.
The very first- time signs are used in the scripture is in the first chapter of Genesis where God Himself says
Genesis 1:14 Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
The Hebrew word is Oth and means a signal (literally or figuratively), as on the nose as a flag, beacon, monument, mark, miracle, an (en-)sign, token or a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, mark, or miracle.
In Scripture signs generally represent a revelation to the senses of a person as a means to attest to the existence of something supernatural or metaphysical and therefore attests to the existence of some kind of unseen power – divine and not.
Here in Egypt “signs” were given to prove the power of divine displeasure against the Egyptians taking the Nation captive.
The miracles of Yeshua were “signs” to attest to His unique relationship with God (Mt 12:38; Joh 2:18; Ac 2:22) and the fact that He came from God and that He was, as prophesied, going to do certain miraculous things to prove it.
Naturally, therefore, both in the Old Testament and the New Testament, “signs” are assigned to the miraculous or supernatural and are attributed to invisible spiritual powers.
I think it’s important to admit that Moses accepted the job of leading his people in response to a succession of signs:
First, the burning bush,
Then the rod which became a serpent,
Then His taking it by the tail
Then getting a leprous hand,
Then the hand being healed.
Interestingly, however, the Nation wasn’t bowled over by these signs it seems and I think its because they have been witness to all sorts of other signs from the Egyptians and the power of the Dark.
The Nation would however, continue to operate by signs. Will later read about Gideon, who was not above making proof of God in the sign of the fleece of wool or what many “people refer to as laying out a fleece.” (Jg 6:36-40).
Of course, in the training of the Twelve, Yeshua used signs as did the some of the apostles in their work among the Nation.
The Old Testament is ripe with signs like the rainbow, the Brass Serpent, mounds and altars, circumcision of the flesh and many many more (including the birthplace of the Messiah and the holiness of the woman who would bring Him into the world).
Yeshua told the disciples to use the signification of the bread and wine until He returned as a symbol of the spiritual manna by which soul and body are preserved unto everlasting life and Him being the living water.
Outside the signs themselves is the thought of signs proving someone was divinely commission as a prophet (Isaiah 20:3) or apostle (2Co 12:12), and even of the Messiah Himself (Joh 20:30; Ac 2:22).
Interestingly (and I reiterate these words as having application to that Bride in that Day) Yeshua said this about the signs that would follow believers (ready?)
Mark 16:17-18 And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;
They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
The Apostolic writers seem to intimate that the necessity for signs will gradually decrease as faith increases.
For this reason Paul wrote in 1st Corinthians 1:21
21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
22 For the Jews require a sign, and the Greeks seek after wisdom:
23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
In fact, even Yeshua admits when He walked the earth that some would not believe unless they were given signs and at one point even states
“A wicked and adulterous nation seeks after a sign.”
Like most of Yeshua’s teachings, there are almost always counterintuitive messages – and this is no exception – and the context seems to suggest that those who sought a sign from Him were obstinate against all He had already done and this may be what caused Him to say this.
What are we to say to all of this?
First of all, if the scripture and Yeshua’s words are applicable to us today then I see no getting around His own words in Mark where He says
“And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.”
Are these things happening today?
A group of believers known as secessionists say, “no.”
Oddly, they allow themselves that liberty while demanding that other items are still applicable. Go figure.
Do believers continue to cast out devils, speak in new tongues, take up serpents and if they drink any deadly thing it does not hurt them and they lay hands on the sick and they recover?
I am not a secessionist about the gifts of the Spirit. I am not someone who lives by signs either. All I can say is if YAHAVAH is the power behind the sign or wonder, it will truly be miraculous and supernatural and it will serve to show the watching world that He was the one who acted.
I happen to think that YAHAVAH intended to use the first miracle of the staff and serpent to both assure Moses and then the Israelites that He could and would dominate the Dark powers of Egypt the people had witnessed.
It is not fiction that the Pharaohs wore a metal cobra around their heads (serpent) as it was a common symbol of the nation of Egypt and Moses’ ability to turn the serpent into his rod by seizing its tail would have not only encouraged the Israelites, but it also would have been super impressive.
Some believe that the second miracle of the leprous hand assured Moses that God would bring him and the Israelites out of their defiling environment and heal them.
The third miracle of the water turned into blood provided assurance that God would humiliate the Egyptians by spoiling what they regarded as a divine source of life – the Nile.
The Egyptians identified the Nile with the Egyptian god Osiris and credited it with all good and prosperity in their national life.
Blood was and is a symbol of life poured out in death. Moses possessed the power to change the life-giving water of the Nile into blood. The Israelites would have concluded that he also had power to destroy the gods of Egypt and punish the land with death.
Interestingly, instead of all this inspiring confidence in Moses, God’s supernatural power seemed to frighten him.
Let’s wrap today with reading on from verse 18 at chapter 4
Exodus 4:18 And Moses went and returned to Jethro his father (or son) in law, and said unto him, “Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive.” And Jethro said to Moses, “Go in peace.”
19 And YAHAVAH said unto Moses in Midian, “Go, return into Egypt: for all the men are dead which sought thy life.”
20 And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
21 And the LORD said unto Moses, “When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
23 And I say unto thee, “Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.”
A lot could be said about “God hardening Pharaoh’s heart.” All I am going to say is God used what was in Pharaoh and did not overwhelm him with intentions Pharaoh did not already have. Just my opinion.
But verse 23 is so obscure that some suppose that the verse is not a part of the message to Pharaoh, but was spoken by the Lord to Moses.
If this is true, we would read these passages in the following way:
“I have said unto thee, (Moses,) Send forth my son, (Gershom – by circumcising him,) that he may serve me, (which he cannot do till entered into the covenant by circumcision,) but thou hast refused to send him forth; behold, (therefore,) I will slay thy son, thy first-born.
With this reading we come to a better understanding of verses 24-26 where it says
24 And it came to pass by the way in the inn, that YAHAVAH met him, and sought to kill him.
25 Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, “Surely a bloody husband art thou to me.”
26 So he let him go: then she said, A bloody husband thou art, because of the circumcision.
On the way to Egypt YAHAVAH met Moses and sought (threatened) to kill him (Gershom.) Then Zipporah took a sharp stone, and cut away the foreskin of her son, and caused it to touch his feet, (The Septuagint says that this was the “Angel of the Lord”) and said unto him,
“A spouse by blood art thou unto me. “
Then He (YAHAVAH) ceased from him (Gershom.) Then she (Zipporah) said, “A spouse by blood art thou unto me, because of this circumcision.”
In other words, “I, the alien in this whole thing, have now entered fully into covenant with you by performing this act on my Son when it should have been you who acted.”
In other words, the meaning of the whole passage seems to be
The son of Moses, Gershom or Eliezer, (not sure which) had not been circumcised, though it would seem that God had ordered the father to do it; but because Moses neglected to act, YAHAVAH was about to slay the child, because he was not in covenant with him by circumcision and could have been punished for the disobedience of the father by the natural death of his son.
But Zipporah, getting acquainted with the nature of the case and the danger to which her son was exposed, took a sharp stone and cut off the foreskin of her son.
By this act the displeasure of the Lord was turned aside, and Zipporah considered herself as now allied to God through it.
According to the law, (Ge 17:14,) the uncircumcised child was to be cut off from his people, so that there should be no inheritance for that branch of the family in Israel.
Moses therefore, in neglecting to circumcise the child, exposed him to this cutting off, and it was almost a guarantee if Zipporah didn’t act.
It is probable that Zipporah, being alarmed by this event returned at this point to her father’s house with her two sons in hand.
27 And YAHAVAH said to Aaron, “Go into the wilderness to meet Moses.” And he went, and met him in the mount of God, and kissed him.
28 And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.
29 And Moses and Aaron went and gathered together all the elders of the children of Israel:
30 And Aaron spake all the words which YAHAVAH had spoken unto Moses, and “did the signs” in the sight of the people.
31 And the people believed: and when they heard that YAHAVAH had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
All good things – so far. We will continue on at chapter five next week.
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