Exodus

EXODUS

Sh'moth

Sh'moth refers to the opening words of the book - "These are THE NAMES" in the Hebrew.

"Exodus" is Latin for "the going forth", and was (erroneously) put on this book by the Romish Catholic "church".

Travels of the Covenant People — Introduction to Exodus

The book of Exodus is the book of going out — the transition of Yahweh’s covenant people from an extended family into an organized nation under divine law. Exodus does not begin a new story; it continues the covenant history established in Genesis.

Three lands frame this stage of Israel’s early history:

• Ur of the Chaldees — the land Abraham departed from at the call of Yahweh, marking the beginning of the covenant journey and separation from the nations.

• The Promised Land (Canaan) — the land sworn to Abraham, Isaac, and Jacob as an everlasting inheritance for their seed.

• Egypt — the land to which Jacob (Israel) and his household of seventy souls migrated during famine, where the family multiplied into a people.

Exodus records how Yahweh preserved, multiplied, disciplined, and ultimately delivered this people according to His covenant promises. What began with one man (Abraham) became tribes, and what entered Egypt as a family emerged as a nation.

This history is not abstract theology. It is covenant history — the lived account of a specific people chosen for a specific purpose. Contrary to later religious and cultural assumptions, the people described in Exodus are Israelites, not “Jews” in the later, post-exilic sense of the term. The biblical record itself preserves clear tribal distinctions, long before the term “Jew” came into limited use.

Furthermore, Scripture, prophecy, historical records, migration patterns, cultural continuity, and archaeological evidence all testify that the covenant promises made to Israel did not vanish or transfer mystically to another people. Rather, Israel continued through history, bearing prophetic identifiable marks and fruits. The descendants of the Israelite tribes are demonstrable in the Anglo-Saxon and kindred peoples, whose laws, institutions, migrations, Gospel evangelism, and historical development reflect the covenant heritage recorded in Scripture.

Exodus, therefore, is not merely ancient history. It is our history and heritage — the account of our Israelite ancestors, preserved so that the covenant, the law, and the identity of Yahweh’s people would not be forgotten.

Supplemental Note (Book of Jasher — Non-Canonical, Historical Tradition Only):
Ancient Hebrew tradition preserved in Jasher associates Israel’s growth in Egypt with increasing fear among Egyptian leadership, describes intensified labor policies, and portrays Pharaoh’s response as politically motivated rather than sudden cruelty. These traditions are not Scripture but reflect early understanding of Exodus events. Their chapters and verses are noted in parenthesis at the end of their respective corresponding Scripture passages.

Extra-Biblical Note: 1 Enoch 89 (Non-Canonical Allegorical Retelling)

1Enoch 89 contains a symbolic, non-canonical retelling of Israel’s history from Abraham through the Exodus, wilderness period, and entrance into the land. The narrative uses animal imagery to represent historical figures and nations: Abraham is portrayed as a white bull; Isaac and Jacob as bulls and sheep; the twelve tribes as sheep; Ishmaelites and Egyptians as wild animals; Moses and Aaron as shepherd-figures; and hostile nations as wolves.

Within this allegory, Israel’s growth in Egypt, their oppression, the killing of the children, the calling of Moses, the plagues, the crossing of the sea, the destruction of the pursuing enemy, the wilderness wanderings, the giving of the law, internal rebellion, and the eventual settlement in the land are all depicted symbolically. The account reflects how some Second Temple–era Israelites understood and retold the Exodus story using vivid imagery rather than direct historical narration.

While this material is not Scripture and holds no doctrinal authority, it does demonstrate an ancient interpretive tradition that broadly parallels the biblical record found in Exodus. For this reason, it may be noted as a historical and literary witness to how the Exodus was remembered and symbolized outside the canonical text, but it must remain subordinate to Scripture and never be used to define doctrine or override the biblical narrative.

​​ 

The book’s name is Shemoth meaning “the names”, or these are the names.

(The Names) Exodus 1:1 ​​ Now these are the names (Shemoth) of the children of Israel, which came into Egypt; every man and his household came with Jacob.

“Children of Israel” is already a covenant designation, not a later ethnic label. The text frames Exodus as a continuation of Genesis covenant history, not a new story.

​​ 1:2 ​​ Reuben, Simeon, Levi, and Judah,

​​ 1:3 ​​ Issachar, Zebulun, and Benjamin,

​​ 1:4 ​​ Dan, and Naphtali, Gad, and Asher.

The naming of the tribes reinforces corporate identity. Exodus opens with names, not numbers—covenant memory precedes population growth.

​​ 1:5 ​​ And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.

The word soul means person or people.

​​ 1:6 ​​ And Joseph died, and all his brethren, and all that generation.

This verse quietly marks the end of favor by personal association. Covenant blessing now stands on promise, not proximity to Joseph.

​​ 1:7 ​​ And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. ​​ (Jasher 59:20-28-ch64)

Genesis 46:3 ​​ And He said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

​​ 1:8 ​​ Now there arose up a new king over Egypt, which knew not Joseph.

The Pharaohs that were kings up to and during the time of Joseph were Hamitic. Kinsmen of the children of Israel who were Shemites, Shem the brother of Ham.

Around this time the Hamites (Egyptians) were mingling with Hittites (Canaanites). This Pharaoh that did not know Joseph was a Hyksos Canaanite.

This background provides a historical setting for Exodus 1:8, where a new foreign regime no longer honored Joseph or prior arrangements. ​​ (Jasher 65:1-2)

Acts 7:17 ​​ But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

7:18 ​​ Till another king arose, which knew not Joseph.

​​ 1:9 ​​ And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:  ​​​​ (Jasher 65:3-4)

Israel is recognized as a distinct people within Egypt, not assimilated Egyptians. This distinction drives the oppression policy.

​​ 1:10 ​​ Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. ​​ (Jasher 65:6-25)

Oppression is framed as national security, a recurring biblical pattern.

​​ 

Psalm 83:3 ​​ They have taken crafty counsel against thy people, and consulted against thy hidden ones.

83:4 ​​ They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

​​ 1:11 ​​ Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.

Forced labor marks the shift from protected residents to state-controlled laborers. Treasure cities indicate centralized power and wealth extraction.

The construction on the two cities was an involved plot to subjugate the children of Israel. These were unfortified cities, and the construction was primarily of walls and fortification around the cities. The book of Jasher details this.

​​ 1:12 ​​ But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. ​​ (Jasher 65:32-38; 66)

Affliction becomes the means of increase—a repeated biblical principle (cf. Acts 8:1–4).

​​ 1:13 ​​ And the Egyptians made the children of Israel to serve with rigour (cruelty):

​​ 1:14 ​​ And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.

Egypt offers bondage and bitterness; Yahweh will offer service with purpose and law. This contrast sets the stage for redemption.

​​ 1:15 ​​ And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:

“Hebrew” here is not a religious label but a people-group designation already in use. The state targets Israel as a distinct population, not merely as slaves.

​​ 1:16 ​​ And he said, When you do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then you shall kill him: but if it be a daughter, then she shall live. ​​ (Jasher 66:26)

Acts 7:19 ​​ The same (Hyksos King) dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

This is a shift from economic oppression (forced labor) to population control (infanticide). When labor fails to suppress covenant growth, violence follows.

​​ 1:17 ​​ But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.

​​ 1:18 ​​ And the king of Egypt called for the midwives, and said unto them, Why have you done this thing, and have saved the men children alive?  ​​​​ 

​​ 1:19 ​​ And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere (before) the midwives come in unto them.

The midwives obeyed Yahweh rather than the current government. “Feared God” defines true obedience. This is civil disobedience rooted in covenant loyalty, not rebellion for its own sake.

Note (Wisdom vs. Tyranny):
Scripture does not condemn the midwives’ response. Their answer frustrates an unjust command and preserves life.

​​ 1:20 ​​ Therefore God dealt well with (prospered) the midwives: and the people multiplied, and waxed very mighty.

Proverbs 11:18 ​​ The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.

​​ 1:21 ​​ And it came to pass, because the midwives feared God, that He made them houses.

Yahweh blessed the midwives. Gave them houses does not mean physical dwellings, it means families. He made their households prosperous. Those who align with covenant life prosper; those who oppose it provoke judgment. This is a recurring Exodus theme.

​​ 1:22 ​​ And Pharaoh charged all his people, saying, Every son that is born you shall cast into the river, and every daughter you shall save alive.

The policy becomes national law, involving all Egyptians. This prepares the stage for Yahweh’s direct intervention and the raising up of a deliverer from within Pharaoh’s own house. ​​ 

Exodus 1 introduces the core tension of the book: a covenant people growing under promise while living under an alien authority. Political fear leads to oppression, but oppression accelerates divine purpose rather than stopping it. What begins as administrative control ends as open warfare against covenant life. This escalation explains why deliverance must come by divine action rather than negotiation.

There is a speculative theory in some identity historical circles that the biblical Joseph (Genesis 37–50) may correspond to the Egyptian historical figure Imhotep — a renowned vizier, architect, and sage credited with managing a famine — but this is not accepted in mainstream history or Egyptology.

Key Points of the Theory

• Both Joseph and Imhotep are described as wise administrators who helped an Egyptian ruler deal with famine.

• Some proponents claim Imhotep was second only to Pharaoh and implemented policies similar to Joseph’s grain storage and taxation.

Chronological Note:
Mainstream objections to identifying Joseph with Egyptian figures such as Imhotep are largely based on Masoretic (MT) chronological assumptions. The Septuagint (LXX) preserves a substantially longer pre-Abrahamic timeline, which shifts biblical history earlier and removes some chronological conflicts.

https://josephandisraelinegypt.wordpress.com/feature-article-imhotep-and-joseph-are-the-same-person/

Mosheh, meaning 'to draw out'.

Moses birth

Moses flees to Midian

Exodus 2:1 ​​ And there went a man of the house of Levi, and took to wife a daughter of Levi. ​​ (Jasher 67:1-61; 68:1-4)

Numbers 26:59 ​​ And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.

Moses is introduced immediately as Levitical. Exodus itself emphasizes priestly lineage before leadership role.
This matters later for mediation, law, and priesthood.

​​ 2:2 ​​ And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. ​​ (Jasher 68:6-12)

Goodly child means healthy and well formed, no birth defects. Fitting, appointed.

Acts 7:20 ​​ In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

Hebrews 11:23 ​​ By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.

​​ 2:3 ​​ And when she could not longer hide him, she took for him an ark (basket) 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.

The deliverer is preserved in an ark (“ark” = same word used for Noah’s ark; Heb. tebah), floating upon judgment waters.
This is intentional biblical symbolism, not coincidence.

​​ 2:4 ​​ And his sister (Miriam) stood afar off, to wit what would be done to him. ​​ (Jasher 68:15-16)

Human vigilance operates alongside divine sovereignty. Nothing here is accidental.

​​ 2:5 ​​ And the daughter of Pharaoh (Bathia) came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark (basket) among the flags, she sent her maid to fetch it. ​​ 

Note (Irony): Pharaoh’s decree is undone from within Pharaoh’s own house.

​​ 2:6 ​​ 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. ​​ (Jasher 68:20)

The child is immediately recognized as Hebrew, not Egyptian. Identity is not erased by adoption.

​​ 2:7 ​​ Then said his sister (Miriam) to Pharaoh's daughter, Shall I go and call to you a nurse of the Hebrew women, that she may nurse the child for you?

​​ 2:8 ​​ And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

Note (Divine Reversal): The mother paid to raise the deliverer Pharaoh tried to destroy.

​​ 2:9 ​​ And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give you your wages. And the woman took the child, and nursed it.

Nurse in verse 7 and 9 have two different meanings. In verse 7 it means to care for, and in verse 9 it means to physically nurse (breast feed) a child.

​​ 2:10 ​​ And the child grew (and at the end of 2 years), 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.  ​​​​ (Jasher 68:25-32; 69:1-9; ch70)

Moses (Egyptian/Hebrew wordplay; “drawn out”) means drawing out, rescued, pulled out.

Note: These other names for Moses in Jasher come from a Rabbinical portion of a genealogical account in 1Chr which has nothing to do with Moses. The same story is found in the Talmud.

​​ 2:11 ​​ And it came to pass in those days, when Moses was grown (18 years old), that he went out unto his brethren (kinsmen), and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.  ​​​​ (Jasher 71:2)

Acts 7:22  And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

7:23 ​​ And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

7:24 ​​ And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: ​​ 

Scripture explicitly calls Israel “his brethren.” Moses’ allegiance is already settled.

Acts 7:22 states that Moses was “learned in all the wisdom of the Egyptians.” This implies formal education in administration, writing, law, and possibly military matters. Exodus does not elaborate on this period, but Scripture confirms Moses’ preparation before Midian was intellectual and governmental, not pastoral.

Moses’ decision to “go out unto his brethren” shows conscious identification with Israel despite Egyptian upbringing. Hebrews 11:24–26 confirms that Moses refused to be called the son of Pharaoh’s daughter, valuing covenant reproach over palace privilege.

​​ 2:12 ​​ 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.  ​​​​ (Jasher 71:4-6)

​​ 2:13 ​​ And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest you your fellow?

​​ 2:14 ​​ And he said, Who made you a prince and a judge over us? intendest you to kill me, as you killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

Note (Pattern): The deliverer is rejected before he is accepted — a recurring biblical theme (John 1:11).

​​ 2:15 ​​ 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.

Midian was a son of Abraham and Keturah.

The palace phase ends. Preparation now shifts from education to humbling.

Scripture repeatedly shows Yahweh removing deliverers from centers of power to prepare them in obscurity (Joseph in prison, David in wilderness, Elijah in hiding). Midian functions as Moses’ forty-year formation period, replacing Egyptian status with humility and dependence.

Meanwhile (in Jasher 71:12-16 through ch76)...before Moses came into Midian...

According to Jasher, after Moses slew the Egyptian, the matter became widely known among Egyptian officials and was reported to Pharaoh. Moses was seized, examined, and condemned to death. Jasher records that Moses escaped execution and fled Egypt under immediate threat, explaining the urgency and finality of his departure into Midian.

​​ 2:16 ​​ Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.

​​ 2:17 ​​ And the shepherds (of Midian) came and drove them away: but Moses stood up and helped them, and watered their flock.

Note (Character): Moses protects the weak consistently — Hebrews, daughters, strangers alike.

​​ 2:18 ​​ And when they came to Reuel their father, he said, How is it that you are come so soon to day?

Reuel (also called Jethro) is identified as a priest of Midian. Midian was a son of Abraham through Keturah (Gen 25:1–4), placing Reuel within the broader Abrahamic family. His knowledge of Yahweh does not represent universal religion, but covenantal continuity outside Israel’s chosen line. This explains his recognition of Yahweh without collapsing Israel’s unique covenant role. The sons of Keturah went east and became Brahmins, Indo-Aryans.

​​ 2:19 ​​ 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.

​​ 2:20 ​​ And he said unto his daughters, And where is he? why is it that you have left the man? call him, that he may eat bread.  ​​​​ (Jasher 76:21-62; ch77)

Note (Hospitality): Deliverers are often refined outside their homeland.

​​ 2:21 ​​ And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. ​​ (Jasher 78:1-8)

​​ 2:22 ​​ And she bare him a son, and he called his name Gershom: for he said, I have been a stranger (sojourner) in a strange (foreign) land.  ​​​​ (Jasher 78:9-13)

Stranger is gare, meaning sojourner.

Gershom was the son of Moses. Moses was a sojourning kinsman of Reuel by race, in a land that they were temporarily inhabiting. Hence, gare (Gershom), sojourning kinsman. The name reflects Moses’ exile consciousness.

Strange is nokriy. A foreign land. The land belonged to the Egyptians who were Hamites, and by this time being infiltrated by Hyksos Canaanites.

​​ 2:23 ​​ 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.  ​​​​ (Deut 26:7)

​​ 2:24 ​​ And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.  ​​​​ (Gen 15:13-14)(“remembered” = acted upon; not mental recall)

Psalm 105:8 ​​ He hath remembered His covenant for ever, the word which He commanded to a thousand generations.

105:42 ​​ For He remembered His holy promise, and Abraham His servant.

​​ 2:25 ​​ And God looked upon the children of Israel, and God had respect unto them.

Note (Covenant Trigger):
Deliverance begins before Moses is called.
The covenant, not the man, initiates redemption.

Jethro means his excellence and was a title of authority, not a proper name. Evidently he was some sort of local official, a judge, as well as a priest. This is the Jethro of earlier chapters in Jasher who gave Pharaoh advice.

Biblical & Classical Background — Sons of Keturah (Genesis 25:1-6)

Keturah was the wife Abraham took after the death of Sarah, and she bore him six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. Abraham gave all he owned to Isaac as his primary heir, but he gave gifts to these sons and sent them eastward to settle in the lands toward the east.

Key Points (biblical):

• These sons represent Abraham’s broader lineage beyond Isaac and Ishmael, fulfilling God’s promise that Abraham would father many nations.

• The mention of Hagar/Keturah’s descendants in eastward lands indicates their ancestral development into distinct tribes or peoples in the ancient Near East.

Descendants and Ancient Tribal Links:

• Jokshan → father of Sheba and Dedan; Dedan’s descendants include the Asshurim, Letushim, and Leummim.

• Midian → ancestor of the Midianites; his sons include Ephah, Epher, Enoch, Abida, and Eldaah.

• The Biblical record emphasizes these families’ geographical presence around Arabian and desert regions, interacting with Israel later in history (e.g., Midian in the Moses narrative).

Classical / Historical Perspectives

Josephus & Ancient Traditions

• Josephus (Antiquities 1.15.1) says that Abraham sent the descendants of Keturah into colonies that took possession of regions including Arabia Felix and the lands around the Red Sea.

This tradition suggests a broad dispersion of these tribes east and south of Canaan, contributing to the formation of Arabian peoples and tribes known in antiquity.

• The sons of Keturah became associated with Brahmins / Indo-Aryans and eastern nations.

• They can be connected by linguistic and cultural traits (e.g., similarities between Hebrew and Sanskrit) to that common lineage.

The Burning Bush

Exodus 3:1 ​​ Now Moses kept the flock of Jethro (Reuel) 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.

Notes (Geographical / Covenant):

• Horeb and Sinai are used interchangeably in Scripture (cf. Exod 17:6; Deut 5:2).

• “Mountain of God” is retrospective language — its holiness is revealed here, not assumed beforehand.

• Moses is shepherding — a recurring preparation motif for covenant leaders (Abel, Jacob, David).

​​ 3:2 ​​ And the angel of Yahweh 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.

The word angel is messenger (mal’ak) in Hebrew. A divine being of great power and could bring a blessing or great destruction and death at the command of Yahweh.

Notes (Theophany):

• Scripture later identifies this speaker as Yahweh Himself (v.4, v.6).

• The “angel of YHWH” often functions as Yahweh in manifestation, not a separate being.

• Fire signifies divine presence, purity, and judgment, yet the bush is preserved — Israel afflicted but not destroyed.

​​ 3:3 ​​ And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

Revelation invites investigation, not blind fear. Moses turns aside — attention precedes commission.

​​ 3:4 ​​ And when Yahweh saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

Notes (Divine Calling):

• Repetition of the name (“Moses, Moses”) signifies personal summons (cf. Gen 22:11; 1Sam 3:10).

• God speaks only after Moses turns — attentiveness matters.

​​ 3:5 ​​ And He said, Draw not nigh hither: put off your shoes from off your feet, for the place whereon you standest is holy ground.

The ground is holy because of Yahweh’s presence, not geography.

Removal of sandals = humility, submission, recognition of authority.

​​ 3:6 ​​ Moreover he said, I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Yahweh defines Himself by covenant relationship, not abstract philosophy.

This formula anchors the Exodus in patriarchal promises, not a new religion.

​​ 3:7 ​​ And Yahweh 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 (“know” = experiential knowledge, not awareness) their sorrows;

Yahweh’s knowledge is participatory — He is not distant from suffering.

​​ 3:8 ​​ 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.

Notes (Redemption Pattern):

• “Come down” is covenantal intervention, not spatial movement.

• Deliverance is from oppression and toward inheritance.

Genesis 50:24 ​​ And Joseph said unto his brethren, 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.

​​ 3:9 ​​ 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.

​​ 3:10 ​​ Come now therefore, and I will send you unto Pharaoh, that you mayest bring forth My people the children of Israel out of Egypt.

Deliverance is God-initiated, but humanly executed under divine authority.

​​ 3:11 ​​ And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

Humility- This is not false modesty — forty years in Midian stripped Moses of Egyptian confidence.

​​ 3:12 ​​ And He said, Certainly I will be with you; and this shall be a token unto you, that I have sent you: When you hast brought forth the people out of Egypt, you shall serve God upon this mountain.

Assurance- Yahweh does not reassure Moses with credentials, but with presence.

The sign is future-oriented: worship at Sinai.

​​ 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?

Authority- The question is not curiosity — name = authority, character, covenant legitimacy.

​​ 3:14 ​​ And God said unto Moses, I AM THAT I AM: and He said, Thus shalt you say unto the children of Israel, I AM hath sent me unto you.

Yahweh is His name. God is a title. Lord is a title.

Revelation 1:8 ​​ I am Alpha and Omega, the beginning and the ending, saith Yahweh, which is, and which was, and which is to come, the Almighty.

(Hebrew: ehyeh asher ehyeh — “I WILL BE WHAT I WILL BE” or I will become what I will become)

Notes (Language / Theology):

• The phrase expresses self-existence, faithfulness, and ongoing action.

• Not abstract philosophy — covenant assurance of presence.

​​ 3:15 ​​ And God said moreover unto Moses, Thus shalt you say unto the children of Israel, Yahweh 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 (of Jacob).

In verses 13-15 the Holy Name is first introduced. Moses used the Name in all five books, because he already knew the Name when they were written. Hayah (ehyeh) means to be in Hebrew. Yahweh became a burning bush, a pillar of fire, a pillar of cloud, a man that wrestled with Jacob, and He became Jesus the Messiah in the fleshly body of a man. Only Yahweh could redeem Israel, and His Spirit had to become a man temporarily to become the final Passover lamb of our redemption. This is why the Name has such great meaning here. It is a prophecy in itself of what is to come. Verse 15 clearly states that Yahweh is His Name forever. His Name ties to covenant remembrance. “For ever” = throughout covenant history.

Psalm 135:13 ​​ Thy name, O YAHWEH, endureth for ever; and thy memorial, O YAHWEH, throughout all generations.

​​ 3:16 ​​ Go, and gather the elders of Israel together, and say unto them, Yahweh God 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:

Luke 1:68 ​​ Blessed be Yahweh God of Israel; for He hath visited and redeemed His people,

​​ 3:17 ​​ 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.

Moses is sent first to elders, not mobs.

• Covenant leadership is ordered.

​​ 3:18 ​​ And they shall hearken to your voice: and you shalt come, you and the elders of Israel, unto the king of Egypt, and you shall say unto him, Yahweh God of the Hebrews hath met with us: and now let us go, we beseech you, three days' journey into the wilderness, that we may sacrifice to Yahweh our God.

Yahweh anticipates resistance from Pharaoh, not Israel.

​​ 3:19 ​​ And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.

The king of Egypt was a Hyksos Canaanite.

​​ 3:20 ​​ 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.

Foreknowledge: Opposition does not negate calling — it confirms the need for divine action.

​​ 3:21 ​​ And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when you go, you shall not go empty:

Wisdom 10:17 ​​ Rendered to the righteous a reward of their labours, guided them in a marvellous way, and was unto them for a cover by day, and a light of stars in the night season;

​​ 3:22 ​​ But every woman shall borrow (ask) of her neighbour, and of her that sojourneth (resides) in her house, jewels of silver, and jewels of gold, and raiment: and you shall put them upon your sons, and upon your daughters; and you shall spoil the Egyptians.

Septuagint: Job 27:17 ​​ All these things shall the righteous gain, and the truehearted shall possess his wealth.

Notes (Justice):

• This is reparations, not theft.

• Compensation for generations of forced labor.

Chapter 3 Summary

Exodus 3 establishes:

• Yahweh as covenant-present, not abstract deity

• The Name as assurance of faithful action

• Deliverance as covenant obligation

• Moses as commissioned servant, not originator

• Redemption grounded in promise, not personality

This chapter is the theological heart of Exodus and the foundation for all later covenant revelation.

Yahweh equips Moses

Moses returns to Egypt

Exodus 4:1 ​​ And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, Yahweh hath not appeared unto you.

Moses’ concern is legitimacy, not fear. He understands covenant leadership requires proof of divine authorization.

​​ 4:2 ​​ And Yahweh said unto him, What is that in your hand? And he said, A rod.

Yahweh begins with what Moses already holds. Divine power works through obedience, not novelty.

​​ 4:3 ​​ 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.

The rod becoming a serpent symbolizes authority over deceptive power. Moses flees instinctively — familiarity with symbols does not remove human fear.

​​ 4:4 ​​ And Yahweh said unto Moses, Put forth your hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:

Reversal- Grasping a serpent by the tail is unnatural and dangerous — obedience here demonstrates trust. Dominion is restored.

​​ 4:5 ​​ That they may believe that Yahweh God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto you.

Signs are confirmatory, not theatrical. They authenticate the messenger.

​​ 4:6 ​​ And Yahweh said furthermore unto him, Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.

​​ 4:7 ​​ And He said, Put your hand into your 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.

This sign demonstrates Yahweh’s authority over purity and judgment. Judgment is reversible at Yahweh’s command — a preview of covenant mercy.

​​ 4:8 ​​ And it shall come to pass, if they will not believe you, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.

​​ 4:9 ​​ And it shall come to pass, if they will not believe also these two signs, neither hearken unto your voice, that you shalt take of the water of the river, and pour it upon the dry land: and the water which you takest out of the river shall become blood upon the dry land.

The signs move from personal (rod, hand) to national (Nile). Pharaoh’s power source is directly challenged.

​​ 4:10 ​​ And Moses said unto Yahweh, O my Elohiym, I am not eloquent, neither heretofore, nor since You hast spoken unto Your servant: but I am slow of speech, and of a slow tongue.

Scripture affirms Moses’ weakness without defining it. Yahweh does not dispute the claim.

Moses had burned his mouth with a hot coal in infancy and had a speech impediment from the injury. (Jasher 70:29)

​​ 4:11 ​​ And Yahweh 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 Yahweh?

Speech ability is under divine authority. Yahweh asserts creative ownership, not cruelty.

Psalm 94:9 ​​ He that planted the ear, shall he not hear? He that formed the eye, shall he not see?

​​ 4:12 ​​ Now therefore go, and I will be with your mouth, and teach you what you shalt say.

Presence replaces inadequacy.

Isaiah 50:4 ​​ Yahweh GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learned.

Jeremiah 1:9 ​​ Then Yahweh put forth His hand, and touched my mouth. And Yahweh said unto me, Behold, I have put My words in thy mouth.

Matthew 10:19 ​​ But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.

​​ 4:13 ​​ And he said, O my Elohiym, send, I pray You, by the hand of him whom You wilt send.

Septuagint: 13 ​​ And Moses said, I pray Thee, Yahweh, appoint another able person whom Thou shalt send.

This is final resistance, not humility.

​​ 4:14 ​​ And the anger of Yahweh was kindled against Moses, and He said, Is not Aaron the Levite your brother? I know that he can speak well. And also, behold, he cometh forth to meet you: and when he seeth you, he will be glad in his heart.

There is a point where reluctance becomes disobedience.

​​ 4:15 ​​ And you shalt speak unto him, and put words in his mouth: and I will be with your mouth, and with his mouth, and will teach you what you shall do.

​​ 4:16 ​​ And he shall be your spokesman unto the people: and he shall be, even he shall be to you instead of a mouth, and you shalt be to him instead of God.

This establishes a hierarchical representation:

• Yahweh → Moses → Aaron → people

This becomes a pattern for prophetic authority.

​​ 4:17 ​​ And you shalt take this rod in your hand, wherewith you shalt do signs.

The rod becomes the symbol of delegated power.

​​ 4:18 ​​ And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray you, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace.

Moses does not act autonomously — covenant leadership respects order.

​​ 4:19 ​​ And Yahweh said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought your life.  ​​​​ (Jasher 79:6-7)

Timing is divinely managed.

​​ 4:20 ​​ 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.

The rod is no longer Moses’ — it is God’s rod.

​​ 4:21 ​​ And Yahweh said unto Moses, When you goest to return into Egypt, see that you do all those wonders before Pharaoh, which I have put in your hand: but I will harden his heart, that he shall not let the people go.

Hardening occurs after repeated resistance, not arbitrarily.

​​ 4:22 ​​ And you shalt say unto Pharaoh, Thus saith Yahweh, Israel is My son, even My firstborn:

This is the first explicit national sonship declaration in Scripture.

Yahweh is putting Jacob (the children of Israel) above all Adamic (those of the generations of Adam) and non-Adamic peoples. Yahweh chose Jacob as His light bearers. The city on the hill. The government of His kingdom.

Hosea 11:1 ​​ When Israel (the people) was a child, then I loved him, and called My son out of Egypt.

Romans 9:4 ​​ Who are Israelites; whose is the position of sons, and the honor, and the covenants, and the giving of the law, and the service of God, and the promises;

​​ 4:23 ​​ And I say unto you, Let My son go, that he may serve Me: and if you refuse to let him go, behold, I will slay your son, even your firstborn.

This is a family dispute, not a labor negotiation.

Verses 24-26 is a separate and confusing section. Possibly a mis-translation from the corrupted Masoretic Texts (MT). The KJV is translated from MT, not LXX.

​​ 4:24 ​​ And it came to pass by the way in the inn, that Yahweh met him, and sought to kill him.  ​​​​ (Jasher 79:8-12)

The Masoretic Text does not specify clearly:

• who Yahweh sought to kill (Moses or the son)

• why, except by implication

Septuagint (LXX): 24 ​​ And it came to pass that the angel of Yahweh met him by the way in the inn, and sought to slay him.

Moses had not circumcised Gershom his son, as commanded by Yahweh in Genesis 17.

According to Jasher (79:8–12), Moses had delayed circumcising his son due to contention with Zipporah, who opposed the rite. When Yahweh’s judgment threatened the child, Zipporah recognized the cause and performed the circumcision herself, thereby averting the judgment. These details are not preserved in Exodus but explain the urgency and resolution of the incident.

Genesis 17:14 ​​ And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken My covenant.

​​ 4:25 ​​ 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 you to me.

Circumcision is the sign of Abrahamic covenant (Gen 17). Moses’ household was out of order.

​​ 4:26 ​​ So he let him go: then she said, A bloody husband you art, because of the circumcision.  ​​​​ (Jasher 79:13)

​​ Notes (Language):

• Zipporah’s words express distress, not theology.

Yahweh accepts obedience even when delayed.
A man cannot lead covenant people while violating covenant obligations in his own house.

​​ 4:27 ​​ And Yahweh said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. ​​ (Jasher 79:16-18)

​​ 4:28 ​​ And Moses told Aaron all the words of Yahweh who had sent him, and all the signs which He had commanded him.

Revelation is communicated faithfully, not embellished.

​​ 4:29 ​​ And Moses and Aaron went and gathered together all the elders of the children of Israel:

​​ 4:30 ​​ And Aaron spake all the words which Yahweh had spoken unto Moses, and did the signs in the sight of the people.

The signs of the rod and the hand, from verses 3-9.

Elders are addressed before the people — consistent with covenant governance.

​​ 4:31 ​​ And the people believed: and when they heard that Yahweh had visited the children of Israel, and that He had looked upon their affliction, then they bowed their heads and worshipped.

Response- Israel’s belief precedes Pharaoh’s resistance — covenant alignment begins at home.

Exodus 4 establishes:

• Signs as covenant authentication

• Delegated authority structures

• Israel’s identity as Yahweh’s firstborn son

• Covenant obedience as prerequisite for leadership

• Judgment restrained by repentance and compliance

This chapter bridges commission and confrontation.

COVENANT AUTHORITY MEETS WORLDLY POWER

Pharaoh Oppresses Israel

Exodus 5:1 ​​ And afterward Moses and Aaron went in, and told Pharaoh, Thus saith Yahweh God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness.

Authority / Language:

• “Thus saith the LORD” is prophetic legal language, not a request.

• “LORD” = YHWH, the covenant Name revealed in Exodus 3.

• The demand is framed as worship, not escape — Pharaoh is confronted with competing sovereignty.

​​ 5:2 ​​ And Pharaoh said, Who is Yahweh, that I should obey His voice to let Israel go? I know not Yahweh, neither will I let Israel go.

This is not ignorance of existence, but refusal to recognize authority. Pharaoh asserts himself as supreme ruler; this is a direct challenge to YHWH’s kingship.

​​ 5:3 ​​ And they said, The God of the Hebrews hath met with us: let us go, we pray you, three days' journey into the desert, and sacrifice unto Yahweh our God; lest He fall upon us with pestilence, or with the sword.

​​ 5:4 ​​ And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

​​ 5:5 ​​ And Pharaoh said, Behold, the people of the land now are many, and you make them rest from their burdens.

Political framing- Pharaoh reframes covenant obedience as economic sabotage — a recurring tactic of oppressive systems.

​​ 5:6 ​​ And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

​​ 5:7 ​​ Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

​​ 5:8 ​​ And the tale of the bricks, which they did make heretofore, you shall lay upon them; you shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

Pharaoh labels worship as laziness, reframing spiritual obedience as sloth.

​​ 5:9 ​​ Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.

Spiritual Warfare: “Vain words” = covenant revelation. Pharaoh seeks to bury truth under exhaustion.

​​ 5:10 ​​ And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.

​​ 5:11 ​​ Go ye, get you straw where you can find it: yet not ought of your work shall be diminished.

Pharaoh uses intermediaries, distancing himself from cruelty — a classic tyrannical pattern.

​​ 5:12 ​​ So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

Scattering undermines community and morale.

​​ 5:13 ​​ And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.

​​ 5:14 ​​ And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have you not fulfilled your task in making brick both yesterday and to day, as heretofore?

Israelites are placed between impossible demands and punishment — oppression turns inward.

​​ 5:15 ​​ Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest you thus with your servants?

​​ 5:16 ​​ There is no straw given unto your servants, and they say to us, Make brick: and, behold, your servants are beaten; but the fault is in your own people.

They appeal to Pharaoh’s sense of justice rather than to YHWH — revealing shaken faith.

​​ 5:17 ​​ But he said, Ye are idle, you are idle: therefore you say, Let us go and do sacrifice to Yahweh.

​​ 5:18 ​​ Go therefore now, and work; for there shall no straw be given you, yet shall you deliver the tale of bricks.

Idle is H7503 'raphah', meaning to slacken, cease, be slothful.

Pharaoh doubles down; truth is rejected when power is threatened.

Another part of the definition in H7503 is forsake and let alone. Pharaoh may have also been saying that God has forsaken them.

In relation is H7495 'rapha raphah', meaning to mend (by stitching), that is, (figuratively) to cure: - cure, (cause to) heal, physician, repair, X thoroughly, make whole.

Which is what Yahweh did when He took them by the hand out of Egypt.

​​ 5:19 ​​ And the officers of the children of Israel did see that they were in evil case (in an evil situation), after it was said, Ye shall not minish ought from your bricks of your daily task.

This verse marks the lowest morale point so far in Exodus.

​​ 5:20 ​​ And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

​​ 5:21 ​​ And they said unto them, Yahweh look upon you, and judge; because you have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

The deliverer is blamed when suffering increases — a recurring biblical pattern (cf. Num 14; John 6).

​​ 5:22 ​​ And Moses returned unto Yahweh, and said, Yahweh, wherefore hast You so evil entreated this people? why is it that You hast sent me?

​​ 5:23 ​​ For since I came to Pharaoh to speak in Your name, he hath done evil to this people; neither hast You delivered Your people at all. ​​ (Jasher 79:27-31)

This is not unbelief, but incomplete understanding of timing. Deliverance has begun, though not yet visible.

Exodus 5 teaches:

• Obedience may initially worsen circumstances

• Worldly power resists divine authority reflexively

• Oppression intensifies when challenged

• Covenant leaders will be blamed by their own people

• Honest lament is part of faithful leadership

This chapter prevents a shallow theology that expects immediate relief after obedience.

COVENANT REAFFIRMATION & THE NAME IN ACTION

Deliverance promised

Aaron to speak for Moses

Exodus 6:1 ​​ Then Yahweh said unto Moses, Now shalt you see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

Timing & Sovereignty:

• Deliverance will not be negotiated — it will be compelled.

• “Strong hand” emphasizes Yahweh’s authority, not Pharaoh’s consent.

​​ 6:2 ​​ And God spake unto Moses, and said unto him, I am Yahweh:

This is not new information — it is reaffirmation under pressure. When morale collapses, Yahweh repeats His Name.

​​ 6:3 ​​ And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty (El Shadday), but by My name Yahweh (יהוה) was I not known to them.

This does not mean the patriarchs were unaware of the Name YHWH (cf. Gen 12:8; 26:25).
It means they did not know YHWH as the covenant-keeping deliverer in national redemption.

The Name is now being fulfilled, not introduced.

Genesis 17:1 ​​ And when Abram was ninety years old and nine, Yahweh appeared to Abram, and said unto him, I am the Almighty God; walk before Me, and be thou perfect.

The final clause of verse 3 has likely been mistranslated in English tradition.
In the Hebrew, the phrase “but by My name YHWH was I not known to them” may legitimately be understood as a rhetorical question, not a declarative denial.

A more faithful sense is:

“…but by My name YHWH—was I not known to them?”

This reading aligns with earlier passages where the patriarchs clearly use and invoke the Name YHWH (e.g., Gen 12:8; 26:25; 28:16).

The issue in Exodus 6:3 is not awareness of the Name, but experience of the Name in covenant fulfillment.

• The patriarchs knew the Name

• They had not yet known YHWH as national redeemer and covenant executor

Here, Yahweh is revealing Himself in action, not introducing a new identifier.

On “Jehovah” and the Masoretic Vocalization

• Ancient Hebrew contained no written vowels

• The form “Jehovah” arose much later through a hybrid reading of YHWH with borrowed vowel points

• This form does not appear in ancient Hebrew manuscripts

• YHWH is best represented as Yahweh, consistent with linguistic reconstruction and early sources

This ‘Jehovah' is a textual and linguistic issue, not a mystical one.

The Masoretic Text preserved the consonantal tradition but introduced vocalization centuries later. Care must be taken not to treat medieval pointing traditions as original.

Why This Matters

Exodus 6:3 does not contradict Genesis.
It clarifies covenant progression:

• El Shaddai → promise given

• YHWH → promise fulfilled

This verse marks the transition from promise-stage covenant to fulfillment-stage covenant.

​​ 6:4 ​​ And I have also established My covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers (sojourned).

The covenant is concrete — land, inheritance, peoplehood — not abstract spirituality.

Strangers here is gur. A verb. Sojourned.

​​ 6:5 ​​ And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant.

Exodus is not reactionary — it is covenant execution.

Seven “I WILLs” ​​ 

This verse begins a formal redemption declaration.

​​ 6:6 ​​ Wherefore say unto the children of Israel, I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

​​ 6:7 ​​ And I will take you to Me for a people, and I will be to you a God: and you shall know that I am Yahweh your God, which bringeth you out from under the burdens of the Egyptians.

This is national adoption, not individual conversion.

​​ 6:8 ​​ And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am Yahweh.

The promise sworn to the fathers is now being fulfilled in history.

​​ 6:9 ​​ And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

Critical Note:

• “Anguish of spirit” = crushed breath, emotional exhaustion

• Faith failure here is trauma-based, not rebellion

This verse explains why covenant truth can be temporarily inaudible under oppression.

​​ 6:10 ​​ And Yahweh spake unto Moses, saying,

​​ 6:11 ​​ Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

​​ 6:12 ​​ And Moses spake before Yahweh, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips (not eloquent)?

Moses measures success by response — Yahweh measures it by obedience.

​​ 6:13 ​​ And Yahweh spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

The following genealogy (v14-27) is not filler.

Purpose of the Genealogy

• Establishes legitimacy of leadership

• Anchors Moses and Aaron in tribal covenant

• Confirms Levitical authority

• Reinforces continuity with Jacob-Israel

​​ 6:14 ​​ These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families (clans) of Reuben.

​​ 6:15 ​​ And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families (clans) of Simeon.

​​ 6:16 ​​ And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.

​​ 6:17 ​​ The sons of Gershon; Libni, and Shimi, according to their families (clans).

​​ 6:18 ​​ And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.

​​ 6:19 ​​ And the sons of Merari; Mahali and Mushi: these are the families (clans) of Levi according to their generations.

​​ 6:20 ​​ And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.  ​​​​ (Jasher 67:3)

Miriam was Aaron and Moses older sister.

​​ 6:21 ​​ And the sons of Izhar; Korah, and Nepheg, and Zichri.

​​ 6:22 ​​ And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

​​ 6:23 ​​ And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

​​ 6:24 ​​ And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families (clans) of the Korhites.

​​ 6:25 ​​ And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families (clans).

​​ 6:26 ​​ These are that Aaron and Moses, to whom Yahweh said, Bring out the children of Israel from the land of Egypt according to their armies (hosts).

Yahweh of armies (hosts).

Romans 9:29 ​​ And as Isaiah said before, Except Yahweh of Sabaoth (armies, hosts) had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

​​ 6:27 ​​ These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.

This seals authority before confrontation escalates.

Psalm 77:20 ​​ You leddest thy people like a flock by the hand of Moses and Aaron.

​​ 6:28 ​​ And it came to pass on the day when Yahweh spake unto Moses in the land of Egypt,

​​ 6:29 ​​ That Yahweh spake unto Moses, saying, I am Yahweh: speak you unto Pharaoh king of Egypt all that I say unto you.

​​ 6:30 ​​ And Moses said before Yahweh, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

Despite covenant reaffirmation, Moses still struggles — Scripture is honest about leadership weakness.

Exodus 6 establishes:

• The Name YHWH as covenant-in-action

• Redemption as historical fulfillment, not abstraction

• Israel as a people, not a religious club

• Trauma as a real barrier to hearing truth

• Leadership legitimacy grounded in genealogy

• Yahweh’s patience with imperfect servants

This chapter rescues Exodus from being read as myth or moral tale. It is covenant history.

THE NAME DEMONSTRATED BY JUDGMENT

Moses' rod

Exodus 7:1 ​​ And Yahweh said unto Moses, See, I have made you a god to Pharaoh: and Aaron your brother shall be your prophet.

Little 'g' god here is a person of importance or a judge. Moses was as close as Pharaoh would get to talking with Yahweh.

Critical Note (often abused):

• “god” (ʾelohim) here means authorized representative, not deity.

• This is legal authority, not ontological divinity.

• Same usage appears in Exod 21:6; 22:8–9.

Covenant Structure:
Yahweh → Moses (authority) → Aaron (mouthpiece) → Pharaoh (recipient)

​​ 7:2 ​​ You shalt speak all that I command you: and Aaron your brother shall speak unto Pharaoh, that he send the children of Israel out of his land.

Moses does not improvise. Authority depends on faithful transmission.

​​ 7:3 ​​ And I will harden Pharaoh's heart, and multiply My signs and My wonders in the land of Egypt.

Judicial Hardening:

• Hardening follows prior resistance (Exod 5).

• Yahweh confirms Pharaoh in the path he has chosen.

​​ 7:4 ​​ But Pharaoh shall not hearken unto you, that I may lay My hand upon Egypt, and bring forth Mine armies, and My people the children of Israel, out of the land of Egypt by great judgments.

Judgment is instructional — Egypt will know YHWH through consequence.

​​ 7:5 ​​ And the Egyptians shall know that I am Yahweh, when I stretch forth Mine hand upon Egypt, and bring out the children of Israel from among them.

“Knowing YHWH” = experiencing His authority, not intellectual assent.

​​ 7:6 ​​ And Moses and Aaron did as Yahweh commanded them, so did they.

​​ 7:7 ​​ And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.  ​​​​ (Jasher 79:32-35)

Deliverance comes through tested, seasoned servants, not youth-driven zeal.

​​ 7:8 ​​ And Yahweh spake unto Moses and unto Aaron, saying,

​​ 7:9 ​​ When Pharaoh shall speak unto you, saying, Shew a miracle for you: then you shalt say unto Aaron, Take your rod, and cast it before Pharaoh, and it shall become a serpent.

The Hebrew has crocodile where the KJV has serpent. The crocodile was a mystical symbol of Egypt and the power symbol for Pharaoh.

Pharaoh demands proof, believing power determines legitimacy.

​​ 7:10 ​​ And Moses and Aaron went in unto Pharaoh, and they did so as Yahweh had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent (crocodile).

Aaron acts publicly; Moses’ authority operates through him.

​​ 7:11 ​​ Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.

Counterfeit Power:

• Egypt’s priests imitate signs through deception or dark arts.

• Imitation does not equal divine sanction.

2Timothy 3:8 ​​ Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.

​​ 7:12 ​​ For they cast down every man his rod, and they became serpents (crocodiles): but Aaron's rod swallowed up their rods.  ​​​​ (Jasher 79:39-57)

Key Symbolism:

• Yahweh’s authority consumes counterfeit power.

• This prefigures the defeat of Egypt’s gods.

​​ 7:13 ​​ And He hardened Pharaoh's heart, that he hearkened not unto them; as Yahweh had said.

Evidence does not soften a resistant heart — it entrenches it.

​​ 7:14 ​​ And Yahweh said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

The narrative emphasizes moral responsibility, not divine coercion.

​​ 7:15 ​​ Get you unto Pharaoh in the morning; lo, he goeth out unto the water; and you shalt stand by the river's brink against he come; and the rod which was turned to a serpent (crocodile) shalt you take in your hand.

The Nile was sacred. Judgment begins at Egypt’s life-source.

​​ 7:16 ​​ And you shalt say unto him, Yahweh God of the Hebrews hath sent me unto you, saying, Let My people go, that they may serve Me in the wilderness: and, behold, hitherto you wouldest not hear.

Each plague is a renewed call to obedience, not random destruction.

​​ 7:17 ​​ Thus saith Yahweh, In this you shalt know that I am Yahweh: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.

Judgment = revelation.

Revelation 16:4 ​​ And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

​​ 7:18 ​​ And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe (become weary) to drink of the water of the river.  ​​​​ (Jasher 80:1-3)

​​ 7:19 ​​ And Yahweh spake unto Moses, Say unto Aaron, Take your rod, and stretch out your hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.

Scope:

• Rivers, streams, ponds, vessels — total reach

• No refuge from judgment

​​ 7:20 ​​ And Moses and Aaron did so, as Yahweh commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.  ​​​​ (Jasher 80:3)

Psalm 78:44 ​​ And had turned their rivers into blood; and their floods, that they could not drink.

​​ 7:21 ​​ And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.

Life becomes death — reversal of creation order.

​​ 7:22 ​​ And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as Yahweh had said.

Imitation does not undo judgment. They worsen the crisis.

​​ 7:23 ​​ And Pharaoh turned and went into his house, neither did he set his heart to this also.

Pharaoh disengages rather than repents.

​​ 7:24 ​​ And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.  ​​​​ (Jasher 80:4-5)

Human effort replaces submission — futile survival tactics.

​​ 7:25 ​​ And seven days were fulfilled, after that Yahweh had smitten the river.

Plagues are controlled, deliberate, and escalating.

Exodus 7 establishes:

• Legitimate authority vs counterfeit power

• Signs as both proof and judgment

• Pharaoh’s resistance as willful

• Yahweh’s supremacy over Egypt’s gods

• Judgment as revelation, not chaos

This chapter moves Exodus from promise to confrontation.

ESCALATION, DISTINCTION, AND FALSE REPENTANCE

The plagues of frogs and lice

Exodus 8:1 ​​ And Yahweh spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith Yahweh, Let My people go, that they may serve Me.

Yahweh repeats the command verbatim — Pharaoh cannot claim misunderstanding.

​​ 8:2 ​​ And if you refuse to let them go, behold, I will smite all your borders with frogs:

​​ 8:3 ​​ And the river shall bring forth frogs abundantly, which shall go up and come into your house, and into your bedchamber, and upon your bed, and into the house of your servants, and upon your people, and into your ovens, and into your kneadingtroughs:

Judgment Precision:

• Frogs enter homes, beds, kitchens — total disruption.

• Egyptian fertility symbolism is mocked; sacred creatures become a curse.

Psalm 105:30 ​​ Their land brought forth frogs in abundance, in the chambers of their kings.

​​ 8:4 ​​ And the frogs shall come up both on you, and upon your people, and upon all your servants.

Judgment reaches leadership directly — no exemption for rank.

​​ 8:5 ​​ And Yahweh spake unto Moses, Say unto Aaron, Stretch forth your hand with your rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.

​​ 8:6 ​​ And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

Delegated Authority: Aaron acts publicly; Moses commands by divine authority.

​​ 8:7 ​​ And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.  ​​​​ (Jasher 80:7-8)

Counterfeit power duplicates the problem, never resolves it.

​​ 8:8 ​​ Then Pharaoh called for Moses and Aaron, and said, Intreat Yahweh, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto Yahweh.

The magicians could bring frogs, but they couldn't get rid of them, so Pharaoh had to ask Moses to ask Yahweh to get rid of the frogs.

False Repentance: Pharaoh wants relief, not submission.

​​ 8:9 ​​ And Moses said unto Pharaoh, Glory over me: when shall I intreat for you, and for your servants, and for your people, to destroy the frogs from you and your houses, that they may remain in the river only?

Yahweh controls timing — this prevents coincidence arguments.

​​ 8:10 ​​ And he said, To morrow. And he said, Be it according to your word: that you mayest know that there is none like unto Yahweh our God.

​​ 8:11 ​​ And the frogs shall depart from you, and from your houses, and from your servants, and from your people; they shall remain in the river only.

Judgment ends by command, not decay.

​​ 8:12 ​​ And Moses and Aaron went out from Pharaoh: and Moses cried unto Yahweh because of the frogs which He had brought against Pharaoh.

​​ 8:13 ​​ And Yahweh did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.

Yahweh responds to intercession, even for enemies.

​​ 8:14 ​​ And they gathered them together upon heaps: and the land stank.

​​ 8:15 ​​ But when Pharaoh saw that there was respite (relief), he hardened his heart, and hearkened not unto them; as Yahweh had said.

Key Pattern Introduced:
Relief → hardening → rebellion.

Ecclesiastes 8:11 ​​ Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.

​​ 8:16 ​​ And Yahweh said unto Moses, Say unto Aaron, Stretch out your rod, and smite the dust of the land, that it may become lice (a gnat swarm) throughout all the land of Egypt.

H3643 ken, ​​ gnat swarm. Lice is wrong.

Judgment increases when warnings are ignored.

​​ 8:17 ​​ And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice (a gnat swarm) in man, and in beast; all the dust of the land became lice (gnat swarms) throughout all the land of Egypt.

Psalm 105:31 ​​ He spake, and there came divers sorts of flies, and lice in all their coasts.

​​ 8:18 ​​ And the magicians did so with their enchantments to bring forth lice (gnats), but they could not: so there were lice (gnats) upon man, and upon beast.

​​ 8:19 ​​ Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as Yahweh had said.

Recognition without submission hardens judgment.

Luke 11:20 ​​ But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.

​​ 8:20 ​​ And Yahweh said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith Yahweh, Let My people go, that they may serve Me.

​​ 8:21 ​​ Else, if you wilt not let My people go, behold, I will send swarms of flies upon you, and upon your servants, and upon your people, and into your houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.

The Hebrew has mosquitoes.

Yahweh confronts Pharaoh in the place of false worship.

​​ 8:22 ​​ And I will sever in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end you mayest know that I am Yahweh in the midst of the earth.

This is the first explicit separation between Egypt and Israel.

Theological Importance:
Yahweh distinguishes His covenant people within judgment, not after.

​​ 8:23 ​​ And I will put a division (“division” = redemption / separation, distinction) between My people and your people: to morrow shall this sign be.

This is covenant distinction, not favoritism.

​​ 8:24 ​​ And Yahweh did so; and there came a grievous swarm of flies (mosquitoes) into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies (mosquitoes).  ​​​​ (Jasher 80:13-26)

Judgment is now selective.

Psalm 78:45 ​​ He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.

​​ 8:25 ​​ And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.

Pharaoh offers partial obedience.

​​ 8:26 ​​ And Moses said, It is not meet so (set up) to do; for we shall sacrifice the abomination of the Egyptians to Yahweh our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?

Worship must be on Yahweh’s terms, not the world’s.

Genesis 43:32 ​​ And they set on for him (Joseph) by himself, and for them (his brothers) by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

Cultural Note: Egyptians and Shepherds

Egyptian society was highly stratified and looked down upon pastoral occupations, especially shepherds.

This cultural disdain is explicitly stated elsewhere in Scripture:

“For every shepherd is an abomination unto the Egyptians.” — Genesis 46:34

Historical Context

• Egypt was urban, bureaucratic, and class-conscious

• Shepherding represented rural simplicity, foreignness, and lower status

• Sheep were associated with outsiders, not Egyptian elite culture

This explains why:

• Joseph’s brothers ate separately from Egyptians (Gen 43:32)

• Israel was settled in Goshen, apart from the Egyptian population

• Israelite worship practices were considered offensive within Egypt (Exod 8:26)

Exodus 8 Connection

When Moses insists that Israel must leave Egypt to sacrifice:

“Shall we sacrifice the abomination of the Egyptians before their eyes?” (Exod 8:26)

This is not exaggeration — it reflects real cultural hostility.

Yahweh’s demand for separation is therefore:

• Theologically necessary

• Culturally unavoidable

• Politically confrontational

​​ 8:27 ​​ We will go three days' journey into the wilderness, and sacrifice to Yahweh our God, as He shall command us.

​​ 8:28 ​​ And Pharaoh said, I will let you go, that you may sacrifice to Yahweh your God in the wilderness; only you shall not go very far away: intreat for me.

He wants obedience without distance.

​​ 8:29 ​​ And Moses said, Behold, I go out from you, and I will intreat Yahweh that the swarms of flies (mosquitoes) may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to Yahweh.

​​ 8:30 ​​ And Moses went out from Pharaoh, and intreated Yahweh.

​​ 8:31 ​​ And Yahweh did according to the word of Moses; and He removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

Mercy precedes final judgment repeatedly.

​​ 8:32 ​​ And Pharaoh hardened his heart at this time also, neither would he let the people go.

Repeated mercy without repentance increases guilt.

Exodus 8 establishes:

• Judgment escalates when ignored

• Counterfeit power has limits

• Yahweh distinguishes His people openly

• Partial obedience is rebellion

• Relief without repentance hardens hearts

This chapter introduces covenant separation, which governs the rest of the plagues.

The Plagues of Boils and Hail and Fire

Exodus 9:1 ​​ Then Yahweh said unto Moses, Go in unto Pharaoh, and tell him, Thus saith Yahweh God of the Hebrews, Let My people go, that they may serve Me.

“God of the Hebrews” is used again for international confrontation

• The issue remains service (worship), not escape or labor reform

​​ 9:2 ​​ For if you refuse to let them go, and wilt hold them still,

​​ 9:3 ​​ Behold, the hand of Yahweh is upon your cattle (livestock) which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.

Economic Judgment:

• Livestock = wealth, food, agriculture, military supply

• Judgment now strikes Egypt’s economy directly

​​ 9:4 ​​ And Yahweh shall sever (separate) between the cattle (livestock) of Israel and the cattle (livestock) of Egypt: and there shall nothing die of all that is the children's of Israel.

Yahweh makes a clear distinction of His chosen people, Israel.

This is explicit economic separation.

• Same land

• Same climate

• Different outcome

This destroys the “natural disaster” explanation.

​​ 9:5 ​​ And Yahweh appointed a set time, saying, To morrow Yahweh shall do this thing in the land.

Judgment occurs by appointment, not chance.

​​ 9:6 ​​ And Yahweh did that thing on the morrow, and all the cattle (livestock) of Egypt died: but of the cattle (livestock) of the children of Israel died not one.

“All” refers to cattle in the field (cf. Exod 9:19).
Scripture interprets Scripture — no contradiction.

​​ 9:7 ​​ And Pharaoh sent, and, behold, there was not one of the cattle (livestock) of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

Pharaoh verifies the distinction himself — evidence is undeniable.

​​ 9:8 ​​ And Yahweh said unto Moses and unto Aaron, Take to you handfuls of ashes of the (brick) furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.

​​ 9:9 ​​ And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains (puss) upon man, and upon beast, throughout all the land of Egypt.

Symbolism:

• Furnace ashes recall forced labor

• Instruments of oppression become instruments of judgment

​​ 9:10 ​​ And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains (puss) upon man, and upon beast.

Judgment now affects human bodies, not just property.

Revelation 16:2 ​​ And the first (angel) went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

​​ 9:11 ​​ And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.  ​​​​ (Jasher 80:27-28)

Counterfeit authority collapses physically and publicly.

​​ 9:12 ​​ And Yahweh hardened the heart of Pharaoh, and he hearkened not unto them; as Yahweh had spoken unto Moses.

This is judicial confirmation, not arbitrary control.

​​ 9:13 ​​ And Yahweh said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith Yahweh God of the Hebrews, Let My people go, that they may serve Me.

​​ 9:14 ​​ For I will at this time send all My plagues upon your heart, and upon your servants, and upon your people; that you mayest know that there is none like Me in all the earth (land).

Judgment now targets authority and pride, not just environment.

3Maccabees 2:6 ​​ You didst make known Thy power when You causedst the bold Pharaoh, the enslaver of Thy people, to pass through the ordeal of many and diverse inflictions.

Romans 9:17 ​​ For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name might be declared throughout all the earth (land).

​​ 9:15 ​​ For now I will stretch out My hand, that I may smite you and your people with pestilence; and you shalt be cut off from the earth (land).

​​ 9:16 ​​ And in very deed for this cause have I raised you up, for to shew in you My power; and that My name may be declared throughout all the earth (land).

Key Theological Statement:
Pharaoh’s survival thus far is intentional, not mercy-only.

This verse explains why Pharaoh was not destroyed immediately:

to make Yahweh’s power known globally

Proverbs 16:4 ​​ Yahweh hath made all things for Himself: yea, even the wicked for the day of evil.

Romans 9:17 ​​ For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name might be declared throughout all the earth.

​​ 9:17 ​​ As yet exaltest you yourself against My people, that you wilt not let them go?

Resistance is now framed as self-exaltation, not ignorance.

​​ 9:18 ​​ Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.

​​ 9:19 ​​ Send therefore now, and gather your cattle (livestock), and all that you hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.

Judgment now includes personal responsibility.

​​ 9:20 ​​ He that feared (respected) the word of Yahweh among the servants of Pharaoh made his servants and his cattle (livestock) flee into the houses:

​​ 9:21 ​​ And he that regarded not the word of Yahweh left his servants and his cattle (livestock) in the field.

Key Pattern:

• Those who fear Yahweh’s word → protection

• Those who ignore → loss

This destroys the idea of blind, indiscriminate wrath.

​​ 9:22 ​​ And Yahweh said unto Moses, Stretch forth your hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.

Revelation 16:21 ​​ And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

​​ 9:23 ​​ And Moses stretched forth his rod toward heaven (the sky): and Yahweh sent thunder and hail, and the fire ran along upon the ground; and Yahweh rained hail upon the land of Egypt.

Scripture emphasizes historical uniqueness, not cyclical weather.

Psalm 18:13 ​​ Yahweh also thundered in the heavens, and the Highest gave His voice; hail stones and coals of fire.

78:47 ​​ He destroyed their vines with hail, and their sycamore trees with frost.

​​ 9:24 ​​ So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.

Symbolism: Judgment combines heavenly and earthly elements.

Revelation 8:7 ​​ The first messenger sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

16:21 ​​ And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great. ​​ 

​​ 9:25 ​​ And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.

Strategic Judgment: Egypt’s future food supply is devastated.

​​ 9:26 ​​ Only in the land of Goshen, where the children of Israel were, was there no hail.

Covenant Protection:
The distinction is now absolute and visible.

​​ 9:27 ​​ And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: Yahweh is righteous, and I and my people are wicked.

False humility. This is Pharaoh’s first verbal confession, but it is crisis-driven.

​​ 9:28 ​​ Intreat Yahweh (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and you shall stay no longer.

He recognizes Yahweh’s power but not His authority.

​​ 9:29 ​​ And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto Yahweh; and the thunder shall cease, neither shall there be any more hail; that you mayest know how that the earth (land) is Yahweh's.

Moses prays outside the city. Separation from Egypt’s religious system accompanies intercession.

​​ 9:30 ​​ But as for you and your servants, I know that you will not yet fear Yahweh God.

Moses distinguishes fear of consequences from fear of God.

​​ 9:31 ​​ And the flax and the barley was smitten: for the barley was in the ear (green, young), and the flax was bolled (in the bud).

​​ 9:32 ​​ But the wheat and the rie were not smitten: for they were not grown up (late, ripe).

Note Mercy within Judgment (Flax and barley destroyed; wheat spared):
Total destruction is delayed — opportunity for repentance remains.

​​ 9:33 ​​ And Moses went out of the city from Pharaoh, and spread abroad his hands unto Yahweh: and the thunders and hail ceased, and the rain was not poured upon the earth.

​​ 9:34 ​​ And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet (even) more, and hardened his heart, he and his servants.

Pattern Reaffirmed (Storm stops; Pharaoh sins again):
Relief → pride → rebellion.

​​ 9:35 ​​ And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as Yahweh had spoken by Moses.

Responsibility remains Pharaoh’s.

Exodus 9 establishes:

• Selective judgment proves divine agency

• Egypt is warned repeatedly

• Some Egyptians respond rightly

• Pharaoh’s confessions are shallow

• Yahweh controls timing, scope, and severity

• Covenant protection is unmistakable

This chapter destroys:

• “Plagues were natural disasters”

• “God judged indiscriminately”

• “Pharaoh had no choice”

TOTAL COLLAPSE & WILLFUL BLINDNESS

The Plagues of Locusts and Darkness

Exodus 10:1 ​​ And Yahweh said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these My signs before him:

​​ 10:2 ​​ And that you mayest tell in the ears of your son, and of your son's son, what things I have wrought in Egypt, and My signs which I have done among them; that you may know how that I am Yahweh.

This is one of the clearest statements of why the plagues occur

• Judgment is:

  • instructional

  • generational

  • covenant-affirming

Key points:

• Israel is meant to remember and teach, not mythologize

• “Know that I am YHWH” = experienced authority

• Pharaoh’s hardening now serves a didactic purpose beyond Egypt

This verse alone refutes the idea that Exodus is legend or mere liberation narrative — it is intentional covenant history.

Yahweh makes sure Moses knows that all of this is to be recounted to all the posterity of Israel.

​​ 10:3 ​​ And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith Yahweh God of the Hebrews, How long wilt you refuse to humble yourself before Me? let My people go, that they may serve Me.

​​ 10:4 ​​ Else, if you refuse to let My people go, behold, to morrow will I bring the locusts into your coast:

Proverbs 30:27 ​​ The locusts have no king, yet go they forth all of them by bands;

Revelation 9:3 ​​ And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.

​​ 10:5 ​​ And they shall cover the face of the earth (ground), that one cannot be able to see the earth (ground): and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:

​​ 10:6 ​​ And they shall fill your houses, and the houses of all your servants, and the houses of all the Egyptians; which neither your fathers, nor your fathers' fathers have seen, since the day that they were upon the earth (land) unto this day. And he turned himself, and went out from Pharaoh.

The issue is no longer labor or economics — it is pride

• Yahweh frames Pharaoh’s resistance as self-exaltation

• The locust plague threatens what little remains after hail

​​ 10:7 ​​ And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve Yahweh their God: knowest you not yet that Egypt is destroyed?

Pharaoh’s own officials now recognize reality

• Authority collapses internally before externally

• “Egypt is destroyed” is not hyperbole — food systems are failing

This verse shows Pharaoh is no longer deceived — he is defiant.

​​ 10:8 ​​ And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve Yahweh your God: but who are they that shall go?

​​ 10:9 ​​ And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto Yahweh.

​​ 10:10 ​​ And he said unto them, Let Yahweh be so with you, as I will let you go, and your little ones: look to it; for evil is before you.

​​ 10:11 ​​ Not so: go now you that are men, and serve Yahweh; for that you did desire. And they were driven out from Pharaoh's presence.

Pharaoh mocks Moses, attempts controlled obedience

• Moses insists:

  • young and old

  • sons and daughters

  • flocks and herds

Worship without families and inheritance and sacrifice is not covenant worship.

​​ 10:12 ​​ And Yahweh said unto Moses, Stretch out your hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.

​​ 10:13 ​​ And Moses stretched forth his rod over the land of Egypt, and Yahweh brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.

​​ 10:14 ​​ And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.

​​ 10:15 ​​ For they covered the face of the whole earth (land), so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.  ​​​​ (Jasher 80:33-35)

Total Economic Collapse:

• Locusts consume everything left

• Egypt’s recovery window is now closed

• This plague is explicitly described as unprecedented

Judgment moves from warning → collapse.

​​ 10:16 ​​ Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against Yahweh your God, and against you.

​​ 10:17 ​​ Now therefore forgive, I pray you, my sin only this once, and intreat Yahweh your God, that He may take away from me this death only.

Confession without Submission:

• Pharaoh admits sin again

• His concern is removal of death, not obedience

• Language is urgent, emotional, but shallow

​​ 10:18 ​​ And he went out from Pharaoh, and intreated Yahweh.

​​ 10:19 ​​ And Yahweh turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea (Sea of Reeds); there remained not one locust in all the coasts of Egypt.

​​ 10:20 ​​ But Yahweh hardened Pharaoh's heart, so that he would not let the children of Israel go.

Pattern Reaffirmed: Relief → pride → rebellion

At this point Pharaoh’s guilt is fully established.

​​ 10:21 ​​ And Yahweh said unto Moses, Stretch out your hand toward heaven (the sky), that there may be darkness over the land of Egypt, even darkness which may be felt.

​​ 10:22 ​​ And Moses stretched forth his hand toward heaven (the sky); and there was a thick darkness in all the land of Egypt three days:

​​ 10:23 ​​ They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.  ​​​​ (Jasher 80:36-40)

Theological Judgment):

• Darkness directly challenges Egyptian solar religion

• This is not meteorological — it is symbolic judgment

• Darkness is felt, not merely seen

• Israel has light — distinction continues

This plague attacks:

• authority

• religion

• perception

Wisdom 17:1-21

1 ​​ For great are Thy judgments, and cannot be expressed: therefore unnurtured souls have erred.

2 ​​ For when unrighteous men thought to oppress the holy nation; they being shut up in their houses, the prisoners of darkness, and fettered with the bonds of a long night, lay there exiled from the eternal providence.

3 ​​ For while they supposed to lie hid in their secret sins, they were scattered under a dark veil of forgetfulness, being horribly astonished, and troubled with strange apparitions.

4 ​​ For neither might the corner that held them keep them from fear: but noises as of waters falling down sounded about them, and sad visions appeared unto them with heavy countenances.

5 ​​ No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night.

6 ​​ Only there appeared unto them a fire kindled of itself, very dreadful: for being much terrified, they thought the things which they saw to be worse than the sight they saw not.

7 ​​ As for the illusions of art magick, they were put down, and their vaunting in wisdom was reproved with disgrace.

8 ​​ For they, that promised to drive away terrors and troubles from a sick soul, were sick themselves of fear, worthy to be laughed at.

9 ​​ For though no terrible thing did fear them; yet being scared with beasts that passed by, and hissing of serpents,

10 ​​ They died for fear, denying that they saw the air, which could of no side be avoided.

11 ​​ For wickedness, condemned by her own witness, is very timorous, and being pressed with conscience, always forecasteth grievous things.

12 ​​ For fear is nothing else but a betraying of the succours which reason offereth.

13 ​​ And the expectation from within, being less, counteth the ignorance more than the cause which bringeth the torment.

14 ​​ But they sleeping the same sleep that night, which was indeed intolerable, and which came upon them out of the bottoms of inevitable hell,

15 ​​ Were partly vexed with monstrous apparitions, and partly fainted, their heart failing them: for a sudden fear, and not looked for, came upon them.

16 ​​ So then whosoever there fell down was straitly kept, shut up in a prison without iron bars,

17 ​​ For whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken, and endured that necessity, which could not be avoided: for they were all bound with one chain of darkness.

18 ​​ Whether it were a whistling wind, or a melodious noise of birds among the spreading branches, or a pleasing fall of water running violently,

19 ​​ Or a terrible sound of stones cast down, or a running that could not be seen of skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains; these things made them to swoon for fear.

20 ​​ For the whole world shined with clear light, and none were hindered in their labour:

21 ​​ Over them only was spread an heavy night, an image of that darkness which should afterward receive them: but yet were they unto themselves more grievous than the darkness.

Psalm 105:28 ​​ He sent darkness, and made it dark; and they (Israel) rebelled not against His word.

Revelation 16:10 And the fifth messenger poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

16:11 ​​ And blasphemed the God of the sky because of their pains and their sores, and repented not of their deeds.

​​ 10:24 ​​ And Pharaoh called unto Moses, and said, Go ye, serve Yahweh; only let your flocks and your herds be stayed: let your little ones also go with you.

Pharaoh will release people, but not economic resources

• Yahweh’s demand includes inheritance and future provision

​​ 10:25 ​​ And Moses said, You must give us also sacrifices and burnt offerings, that we may sacrifice unto Yahweh our God.

​​ 10:26 ​​ Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve Yahweh our God; and we know not with what we must serve Yahweh, until we come thither.

Key Covenant Principle:

Man does not decide how God is worshiped.

​​ 10:27 ​​ But Yahweh hardened Pharaoh's heart, and he would not let them go.

​​ 10:28 ​​ And Pharaoh said unto him, Get you from me, take heed to yourself, see my face no more; for in that day you seest my face you shalt die.

​​ 10:29 ​​ And Moses said, You hast spoken well, I will see your face again no more.

Hebrews 11:27 ​​ By faith he (Moses) forsook Egypt, not fearing the wrath of the (Hyksos) king: for he endured, as seeing Him who is invisible.

Pharaoh hardens completely

• Dialogue ends

• Judgment moves toward finality

Exodus 10 shows:

• Judgment now targets identity, economy, and religion

• Pharaoh is no longer ignorant — only defiant

• Advisors recognize collapse

• Partial obedience is rejected repeatedly

• Darkness anticipates death

• The door to repentance is nearly closed

This chapter prepares the reader emotionally and theologically for Exodus 11–13.

FINAL WARNING & THE DECREE OF JUDGMENT

The Passover

Exodus 11:1 ​​ And Yahweh said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.  ​​​​ (Jasher 80:41)

“One plague more” signals closure, not escalation

• Pharaoh will not merely permit departure — he will drive Israel out

• Deliverance is now inevitable, not conditional

This verse closes the negotiation phase permanently.

​​ 11:2 ​​ Speak now in the ears of the people, and let every man borrow (“borrow” = ask / request, not deceit) of his neighbour, and every woman of her neighbour (associate), jewels of silver, and jewels of gold.

This is compensation, not theft

• Israel receives payment for generations of forced labor

• The wealth transfer fulfills Genesis 15:14

Judgment includes economic reversal.

​​ 11:3 ​​ And Yahweh gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

Egypt’s people now recognize Yahweh’s authority

• Moses is elevated as a figure of fear and respect

• Pharaoh stands isolated

This verse marks the collapse of Pharaoh’s social support.

​​ 11:4 ​​ And Moses said (to the Israelites), Thus saith Yahweh, About midnight will I go out into the midst of Egypt:

​​ 11:5 ​​ And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

Judgment Defined:

• Timing is precise: midnight (transition point)

• Judgment strikes status and inheritance

• From Pharaoh to servant — no class exemption

The firstborn represents:

• future

• authority

• continuity

This judgment mirrors Pharaoh’s decree against Israel’s sons (Exod 1:16).

​​ 11:6 ​​ And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.

Amos 5:17 ​​ And in all vineyards shall be wailing: for I will pass through thee, saith Yahweh.

Measured Language:

• Scripture emphasizes unparalleled grief

• This is consequence, not chaos

​​ 11:7 ​​ But against any of the children of Israel shall not a dog move his tongue, against man or beast: that you may know how that Yahweh doth put a difference (distinction) between the Egyptians and Israel.

Covenant Distinction (Absolute):

• No harm

• No noise

• No confusion

This is total protection, not partial mercy.

​​ 11:8 ​​ And all these your servants shall come down unto me, and bow down themselves unto me, saying, Get you out, and all the people that follow you: and after that I will go out. And he went out from Pharaoh in a great (burning) anger.

Authority reverses — Egyptians bow to Moses

• Pharaoh is bypassed

• Moses leaves in controlled anger, not panic

​​ 11:9 ​​ And Yahweh said unto Moses, Pharaoh shall not hearken unto you; that My wonders may be multiplied in the land of Egypt.

​​ 11:10 ​​ And Moses and Aaron did all these wonders before Pharaoh: and Yahweh hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

Pharaoh’s refusal is now complete

• Judgment proceeds by divine decree

• The confrontation phase ends here

Exodus 11 establishes:

• Judgment has an endpoint

• Pharaoh’s choices culminate logically

• The final plague is announced in advance

• Egypt is fully warned

• Distinction between Egypt and Israel is absolute

• Authority shifts decisively to Yahweh

This chapter is the stillness before the storm.

PASSOVER, REDEMPTION, AND THE BIRTH OF A NATION

The Exodus begins

Exodus 12:1 ​​ And Yahweh spake unto Moses and Aaron in the land of Egypt, saying,

​​ 12:2 ​​ This month shall be unto you the beginning of months: it shall be the first month of the year to you.

The first month is Abib, which starts the day after the Spring Equinox which is usually March 20th.

Time Reset:

• Redemption resets time itself

• Israel’s calendar now begins with deliverance, not creation or kings

• A redeemed people mark time differently than slaves

This establishes covenant time, not just ritual.

​​ 12:3 ​​ Speak you unto all the congregation ​​ of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:

​​ 12:4 ​​ And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

​​ 12:5 ​​ Your lamb shall be without blemish, a male of the first year: you shall take it out from the sheep, or from the goats:

These details are not incidental. They establish a pattern of covenant sacrifice that the Levitical priesthood will follow. These are all foreshadows of Jesus Christ. Later Scripture will explicitly connect these features to Messiah (Isa 53; John 19:36). This is covenant law before it becomes prophetic fulfillment.

​​ 12:6 ​​ And you shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.  ​​​​ (Lev 23:5 ​​ Num 9:3 ​​ Deut 16:1,6)

Household Redemption:

• Redemption is applied by household, not ethnicity alone

• The lamb must be:

  • male

  • without blemish

  • examined (kept from the 10th to the 14th day)

This is deliberate, visible obedience — not symbolic assent.

​​ 12:7 ​​ And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

Key Covenant Marker:

• Blood is placed where judgment would otherwise enter

• The sign is not for God’s information, but for covenant identification

​​ 12:8 ​​ And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

The lamb is to be:

• roasted with fire

• eaten completely

• with nothing left until morning

This instruction is not about disposal, but completion.

The sacrifice leaves:

• no remainder

• no relic

• no lingering physical presence

In covenant terms, redemption is finished, not partial.
Judgment passes over, and the redeemed move forward — nothing of the sacrifice remains behind to be revisited.

This is a reflection of Messiah’s completed work and ascension (Acts 1; Heb 10:12–14).

Redemption is not meant to be lingered over — it is meant to be acted upon immediately.

Unleavened bread was significant, as it symbolized the haste in which Israel fled Egypt, with no time to prepare bread with leaven.

​​ 12:9 ​​ Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

​​ 12:10 ​​ And you shall let nothing of it remain until the morning; and that which remaineth of it until the morning you shall burn with fire.

​​ 12:11 ​​ And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste: it is Yahweh's passover.

Unleavened bread = no time to linger

• Bitter herbs = remembrance of bondage

• Staff in hand = readiness to depart

This is not a leisurely religious ceremony.

​​ 12:12 ​​ For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am Yahweh.

​​ 12:13 ​​ And the blood shall be to you for a token (sign) upon the houses where you are: and when I see the blood, I will pass over ​​ you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.  ​​​​ (Lev 23:5 ​​ Num 9:1-5, 28:16 ​​ Deut 16:1-2)

Yahweh executes judgment personally, not via intermediaries

• The blood does not prevent death universally — it distinguishes covenant households

“When I see the blood, I will pass over you.”

Judgment passes over marked households, not innocent ones.

​​ 12:14 ​​ And this day shall be unto you for a memorial; and you shall keep it a feast to Yahweh throughout your generations; you shall keep it a feast by an ordinance for ever.

​​ 12:15 ​​ Seven days shall you eat unleavened bread; even the first day you shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul (person) shall be cut off from Israel.

​​ 12:16 ​​ And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.

​​ 12:17 ​​ And you shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies (hosts) out of the land of Egypt: therefore shall you observe this day in your generations by an ordinance for ever.

​​ 12:18 ​​ In the first month, on the fourteenth day of the month at even, you shall eat unleavened bread, until the one and twentieth day of the month at even.

​​ 12:19 ​​ Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul (person) shall be cut off from the congregation of Israel, whether he be a stranger (sojourner), or born in the land.

​​ 12:20 ​​ Ye shall eat nothing leavened; in all your habitations shall you eat unleavened bread.  ​​​​ (Exo 23:15, 34:18 ​​ Lev 23:6-8 ​​ Num 28:17-25 ​​ Deut 16:3-8)

Memorial & Discipline:

• This is a perpetual ordinance

• Leaven symbolizes:

  • corruption

  • lingering Egypt

  • impatience with separation

Removal of leaven is deliberate, disciplined obedience, not metaphor alone.

​​ 12:21 ​​ Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families (clans), and kill the passover.

​​ 12:22 ​​ And you shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.

The blood is applied to:

• the two side posts

• the upper doorpost

The Hebrew term mezuzah refers to the doorposts, not a later ritual object and profitable trinket.

This act:

• marks the household, not the individual alone

• identifies the dwelling as covenant-aligned

• places the sign at the point of entry and authority

Later instructions (Deut 6:6–9) command Israel to write the words of the law:

“upon the posts (mezuzot) of thy house, and on thy gates.”

The connection is covenantal, not ceremonial:

• the house belongs to Yahweh

• His authority governs entry and exit

The blood on the mezuzah in Exodus 12 is not a charm — it is a visible declaration of obedience and allegiance.

​​ 12:23 ​​ For Yahweh will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side posts, Yahweh will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

Hebrews 11:28 ​​ Through faith (allegiance) he (Moses) kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

​​ 12:24 ​​ And you shall observe this thing for an ordinance (H2706- statute) to you and to your sons for ever.

​​ 12:25 ​​ And it shall come to pass, when you be come to the land which Yahweh will give you, according as He hath promised, that you shall keep this service.

These feasts and services were to take place when they came to the Promise Land, and continues today.

​​ 12:26 ​​ And it shall come to pass, when your children shall say unto you, What mean you by this service?

​​ 12:27 ​​ That you shall say, It is the sacrifice of Yahweh's passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.

The people bow and worship before deliverance occurs

• Faith is demonstrated in advance, not in hindsight

The Passover and Unleavened Bread were to be passed on to all the offspring of Israel forever.

​​ 12:28 ​​ And the children of Israel went away, and did as Yahweh had commanded Moses and Aaron, so did they.

​​ 12:29 ​​ And it came to pass, that at midnight Yahweh smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle (beasts, four legged and two legged).

​​ 12:30 ​​ And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.  ​​​​ (Jasher 80:45-47)

​​ 12:31 ​​ And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both you and the children of Israel; and go, serve Yahweh, as you have said.

Psalm 105:38 ​​ Egypt was glad when they departed: for the fear of them fell upon them.

​​ 12:32 ​​ Also take your flocks and your herds, as you have said, and be gone; and bless me also.

​​ 12:33 ​​ And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.  ​​​​ (Jasher 80:60)

​​ 12:34 ​​ And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.

​​ 12:35 ​​ And the children of Israel did according to the word of Moses; and they borrowed (asked) of the Egyptians jewels of silver, and jewels of gold, and raiment:

​​ 12:36 ​​ And Yahweh gave the people favour in the sight of the Egyptians, so that they lent (gave) unto them such things as they required (requested). And they spoiled the Egyptians. ​​ (Jasher 80:62-63)

Measured Justice:

• Midnight = boundary moment

• Firstborn judgment mirrors Pharaoh’s earlier decree (Exod 1)

• Egyptians comply willingly — fear replaces pride

The transfer of wealth fulfills:

• Genesis 15:14

• Centuries of unpaid labor

This is reparative justice, not plunder.

​​ 12:37 ​​ And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.

Scale & Order:

• This is a national departure, not a small escape

• Includes families, herds, and structure

​​ 12:38 ​​ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle (livestock).

The Hebrew says “mongrel peoples”. H6154 ereb. Mongrel people, mixed people. Meaning not Israelite.

Important Identity Note:

• The mixed multitude is acknowledged, not ignored

• Scripture does not equate them with Israel

• Their later influence is documented elsewhere (Num 11)

This verse explains future internal tensions without redefining covenant identity.

​​ 12:39 ​​ And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.

​​ 12:40 ​​ Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

This wording has caused confusion, suggesting Israel spent the entire 430 years in Egypt, which contradicts other Scriptural timelines.

The Septuagint preserves a fuller reading:

“…the sojourning of the children of Israel, which they sojourned in the land of Egypt and in the land of Canaan, was four hundred and thirty years.”

This resolves the issue cleanly.

Meaning:

• The 430 years begin with Abraham’s entry into Canaan (Gen 12)

• They end with Israel’s departure from Egypt

• Time in Canaan and Egypt is included in the total

Paul affirms this understanding in Galatians 3:17, anchoring the covenant timeline to Abraham, not Moses.

This is not a contradiction — it is a textual compression in the Masoretic tradition that the Septuagint preserves more clearly.

Galatians 3:16 ​​ Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which are anointed.

3:17 ​​ And this I say, that the covenant, that was confirmed before of God, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

Chronological Note:

• Scripture frames this as exact fulfillment

• Covenant timing is precise, not vague

​​ 12:41 ​​ And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of Yahweh went out from the land of Egypt.  ​​​​ (Jasher 81:3-4)

The same day Abraham moved into the land of Canaan, 430 years later the children of Israel came out of Egypt.

​​ 12:42 ​​ It is a night to be much observed unto Yahweh for bringing them out from the land of Egypt: this is that night of Yahweh to be observed of all the children of Israel in their generations.

​​ 12:43 ​​ And Yahweh said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger (son of the foreigner) eat thereof:

The Hebrew says: “...There shall no son of a racial alien eat thereof”.

​​ 12:44 ​​ But every man's servant that is bought for money, when you hast circumcised him, then shall he eat thereof.

​​ 12:45 ​​ A foreigner (guest) and an hired servant shall not eat thereof.

​​ 12:46 ​​ In one house shall it be eaten; you shalt not carry forth ought of the flesh abroad out of the house; neither shall you break a bone thereof.

Numbers 9:12 ​​ They shall leave none of it unto the morning, nor break any bone of it: according to all the ordinances of the passover they shall keep it.

John 19:36 ​​ For these things were done, that the scripture should be fulfilled, A bone of Him shall not be broken.

​​ 12:47 ​​ All the congregation of Israel shall keep it.

​​ 12:48 ​​ And when a stranger (proselyte, converted kinsman) shall sojourn (dwell as a guest) with you, and will keep the passover to Yahweh, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born (a native) in the land: for no uncircumcised person shall eat thereof.

​​ 12:49 ​​ One law (H8451- Torah) shall be to him that is homeborn (a native), and unto the stranger (proselyte, converted kinsman) that sojourneth (dwells as a guest) among you.  ​​​​ (Num 9:14 15:15-16)

Stranger in verses 48 and 49 is ger. A converted Israelite kinsman.

Israelite sojourners from another land must observe the law when among you.

​​ 12:50 ​​ Thus did all the children of Israel; as Yahweh commanded Moses and Aaron, so did they.

​​ 12:51 ​​ And it came to pass the selfsame day, that Yahweh did bring the children of Israel out of the land of Egypt by their armies (hosts).

Covenant Participation Defined

Boundary Markers:

• Passover is not universal (contrary to traditional and popular churchianity)

• Participation requires:

  • circumcision (physically then, heart today-though the sign is still “in the flesh” for an everlasting covenant)

  • covenant alignment

  • household inclusion

This refutes:

• Universalism

• Casual participation

• Ritual without covenant

Exodus 12 establishes:

• Redemption precedes law

• Judgment is selective, not arbitrary

• Blood marks covenant households

• Obedience is active and visible

• A nation is born in one night

• Memory is commanded, not optional

This chapter is the theological core of Exodus.

MEMORIAL, FIRSTBORN, AND DIVINE GUIDANCE

Sanctification of the Firstborn

Exodus 13:1 ​​ And Yahweh spake unto Moses, saying,

​​ 13:2 ​​ Sanctify unto Me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is Mine.

Ownership & Redemption:

• Firstborn status reflects deliverance from death in Egypt

• Sanctification does not mean constant sacrifice, but belonging

• The firstborn are claimed because they were spared, not because they are superior

This reinforces Exodus 11–12: Life spared = life owed

Luke 2:23 ​​ (As it is written in the law of Yahweh, Every male that openeth the womb shall be called holy (set apart) to Yahweh;)

​​ 13:3 ​​ And Moses said unto the people, Remember this day, in which you came out from Egypt, out of the house of bondage; for by strength of hand Yahweh brought you out from this place: there shall no leavened bread be eaten.

Key Theme: Memory

• Redemption is commanded to be remembered

• Forgetting leads to assimilation and return to bondage

​​ 13:4 ​​ This day came you out in the month Abib.

Abib, the first month. The greening month, spring. Mid-March.

​​ 13:5 ​​ And it shall be when Yahweh shall bring you into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto your (fore) fathers to give you, a land flowing with milk and honey, that you shalt keep this service in this month.

These feasts were to take effect when they enter the Promised Land.

​​ 13:6 ​​ Seven days you shalt eat unleavened bread, and in the seventh day shall be a feast to Yahweh.

​​ 13:7 ​​ Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with you, neither shall there be leaven seen with you in all your quarters.

Discipline & Separation:

• Leaven removal is:

  • deliberate

  • visible

  • habitual

• This trains Israel to actively remove Egypt from daily life

This is identity formation, not ritualism.

​​ 13:8 ​​ And you shalt shew your son in that day, saying, This is done because of that which Yahweh did unto me when I came forth out of Egypt.

​​ 13:9 ​​ And it shall be for a sign unto you upon your hand, and for a memorial (reminder) between your eyes, that Yahweh's law (H8451- Torah) may be in your mouth: for with a strong hand hath Yahweh brought you out of Egypt.

Symbolic Language:

• “Sign” and “memorial” refer to:

  • action (hand)

  • thought (forehead)

• These are instructional metaphors, not physical commands at this stage

The emphasis is internalized obedience, taught generationally.

​​ 13:10 ​​ You shalt therefore keep this ordinance in his (it's) season (appointed time) from year to year.

​​ 13:11 ​​ And it shall be when Yahweh shall bring you into the land of the Canaanites, as He sware unto you and to your fathers, and shall give it you,

​​ 13:12 ​​ That you shalt set apart (be holy) unto Yahweh all that openeth the matrix, and every firstling that cometh of a beast which you hast; the males shall be Yahweh's.  ​​​​ (Lev 27:26)

​​ 13:13 ​​ And every firstling of an ass you shalt redeem (ransom) with a lamb; and if you wilt not redeem (ransom) it, then you shalt break his neck: and all the firstborn of man among your children shalt you redeem (ransom).

Substitution:

• Unclean animals (v13 ass) cannot be offered — they must be redeemed

• If not redeemed, they are destroyed

This teaches:

• substitution

• responsibility

• value attached to life

​​ 13:14 ​​ And it shall be when your son asketh you in time to come, saying, What is this? that you shalt say unto him, By strength of hand Yahweh brought us out from Egypt, from the house of bondage:

​​ 13:15 ​​ And it came to pass, when Pharaoh would hardly let us go, that Yahweh slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to Yahweh all that openeth the matrix, being males; but all the firstborn of my children I redeem (ransom).

Covenant practice invites questions

• Teaching is embedded in daily life, not abstract theology

Memory is transmitted by explanation, not force.

​​ 13:16 ​​ And it shall be for a token upon your hand, and for frontlets between your eyes: for by strength of hand Yahweh brought us forth out of Egypt.

Frontlets are defined in Strong's as phylacteries. These have a small piece of scroll inside, with these scriptures on it. This is a big thing in “Jewish” tradition, and the scroll/boxes are made in the state of Israel and cost big dollars.

Metaphorically, the 'sign on your hand' means to do the works commanded by Yahweh, and the 'between your eyes' means to keep your mind on Yahweh's laws. The 'traditions of the elders' has substituted ritual for following the intent of the words of Yahweh. Christ scolded the elders for this. Yahweh's law should be in your heart, not in a box or put on as a show, but be a truth to live by.

The term translated “frontlets” (Exod 13:9, 16) is defined in Strong’s Concordance as phylacteries — from the Greek phylaktērion, meaning a safeguard or reminder. In later tradition, this came to refer to small leather boxes containing written portions of Scripture, worn on the arm or forehead.

Historically, these objects contain scroll fragments with passages from:

• Exodus 13

• Deuteronomy 6

• Deuteronomy 11

However, the biblical text itself does not command the construction of physical boxes, nor does it describe a ritual apparatus. The language predates later ceremonial developments.

Metaphorical Meaning in Context

In Scripture, the imagery is instructional and symbolic, not ritualistic:

• “A sign upon thy hand” refers to action —
  what one does, practices, and carries out in daily life

• “Between thine eyes” refers to thought and intention —
  what governs the mind, focus, and moral direction

Together, the phrase teaches that Yahweh’s law is to govern:

• both conduct and consciousness

• both outward behavior and inward thought

This same metaphorical language appears throughout Scripture (Prov 3:3; 6:21; 7:3), where no physical objects are in view.

From Instruction to Tradition

Over time, later Jewish religious tradition externalized this metaphor into a visible ritual practice. While intended as a reminder, this shift risked substituting symbol for substance — emphasizing outward display rather than inward obedience.

This concern is directly addressed in the New Testament, where Messiah rebukes the Jewish religious leaders not for knowing the law, but for:

• elevating tradition over intent

• replacing lived obedience with visible markers

• performing righteousness “to be seen” rather than practiced

The issue is not possession of Scripture, but misplacement of emphasis.

Covenant Principle (The Heart of the Matter)

Yahweh’s law was always intended to be:

• written on the heart

• taught diligently

• lived consistently

Not:

• worn as an emblem

• used for display

• reduced to a physical token

The danger Scripture warns against is not symbolism itself, but symbolism without obedience.

The law is meant to shape a life — not decorate a body.

​​ 13:17 ​​ And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent (change their minds) when they see war, and they return to Egypt (captivity):

Divine Strategy:

• Shortest route is not always safest

• Newly freed people are not yet disciplined for war

• Yahweh leads with long-term success, not speed

​​ 13:18 ​​ But God led the people about, through the way of the wilderness of the Red sea (Sea of Reeds): and the children of Israel went up harnessed (“harnessed” = orderly, prepared, arranged) out of the land of Egypt.

This is not panic or chaos — Israel departs structured and organized.

​​ 13:19 ​​ And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and you shall carry up my bones away hence with you.

Covenant Continuity Note:

• Joseph believed in the promise centuries earlier

• Exodus fulfills faith expressed long before Moses

• This ties Genesis directly to Exodus — one story, not two

Genesis 50:25 ​​ And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.

​​ 13:20 ​​ And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.

​​ 13:21 ​​ And Yahweh went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

​​ 13:22 ​​ He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

The pillar is:

• • guidance

  • protection

  • assurance

• It never departs

• Yahweh goes before, not merely watches from above

This establishes:

• leadership from the front

• constant presence

• transition from instruction → movement

Chapter 13 Synthesis — Why This Chapter Matters

Exodus 13 establishes:

• Redemption must be remembered deliberately

• Firstborn redemption reinforces substitution

• Covenant identity is taught generationally

• Obedience involves discipline, not emotion

• Yahweh chooses the path, not the people

• Divine presence accompanies covenant obedience

This chapter quietly forms a people who know who they are and why they are moving.

Wisdom 10:17 ​​ Rendered to the righteous a reward of their labours, guided them in a marvellous way, and was unto them for a cover by day, and a light of stars in the night season;

10:18 ​​ Brought them through the Red sea, and led them through much water:

18:3 ​​ Instead whereof thou gavest them a burning pillar of fire, both to be a guide of the unknown journey, and an harmless sun to entertain them honourably.

Crossing the Red Sea

Exodus 14:1 ​​ And Yahweh spake unto Moses, saying,

​​ 14:2 ​​ Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall you encamp by the sea.

Divine Strategy:

• Israel’s position is intentional, not accidental

• Yahweh places them where escape appears impossible

• Deliverance will be unmistakably divine, not strategic

This prevents later myth-making or military explanations.

​​ 14:3 ​​ For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.

​​ 14:4 ​​ And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am Yahweh. And they did so.  ​​​​ (Jasher 81:8-17)

Pharaoh’s response is predicted, not provoked

• Yahweh allows pursuit to fully expose Egypt’s intent

• Judgment here is not reactive — it is demonstrative

​​ 14:5 ​​ And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?  ​​​​ (Jasher 81:19-21)

Psalm 105:25 ​​ He turned their heart to hate His people, to deal subtilly with His servants.

​​ 14:6 ​​ And he made ready his chariot, and took his people with him:

​​ 14:7 ​​ And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.

​​ 14:8 ​​ And Yahweh hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.

High hand here means that Israel went out in a strong way, not sad, but glad.

​​ 14:9 ​​ But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

Pharaoh regrets letting Israel go once economic loss sets in

• This confirms the Exodus was never about mercy — only pressure

• Egypt mobilizes its best military power, not a token force

This is no escort — it is annihilation intent.

​​ 14:10 ​​ And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto Yahweh.

Nehemiah 9:9 ​​ And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;

Psalm 34:17 ​​ The righteous cry, and Yahweh heareth, and delivereth them out of all their troubles.

​​ 14:11 ​​ And they said unto Moses, Because there were no graves in Egypt, hast you taken us away to die in the wilderness? wherefore hast you dealt thus with us, to carry us forth out of Egypt?

Psalm 106:7 ​​ Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked Him at the sea, even at the Red sea.

106:8 ​​ Nevertheless He saved them for His name's sake, that He might make His mighty power to be known.

​​ 14:12 ​​ Is not this the word that we did tell you in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

Pattern Note:

• Slavery conditions the mind before the body

• Freedom without trust produces fear

• Complaints mirror earlier resistance to Moses’ calling

This is a people free in body, not yet in confidence.

​​ 14:13 ​​ And Moses said unto the people, Fear you not, stand still, and see the salvation of Yahweh, which He will shew to you to day: for the Egyptians whom you have seen to day, you shall see them again no more for ever.  ​​​​ (Jasher 81:26-35)

​​ 14:14 ​​ Yahweh shall fight for you, and you shall hold your peace (be quiet).

Covenant Principle:

• Israel is commanded to witness, not fight

• Deliverance here is entirely Yahweh’s work

• Egypt will not merely be escaped — it will be removed

This verse defines salvation as divine action on behalf of the helpless.

​​ 14:15 ​​ And Yahweh said unto Moses, Wherefore criest you unto Me? speak unto the children of Israel, that they go forward:

​​ 14:16 ​​ But lift you up your rod, and stretch out your hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

​​ 14:17 ​​ And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get Me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.

​​ 14:18 ​​ And the Egyptians shall know that I am Yahweh, when I have gotten Me honour upon Pharaoh, upon his chariots, and upon his horsemen.

​​ 14:19 ​​ And the angel (messenger) of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:

Isaiah 63:9 ​​ In all their affliction He was afflicted, and the messenger of His presence saved them: in His love and in His pity He redeemed them; and He bare them, and carried them all the days of old.

​​ 14:20 ​​ And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.

Obedience with Motion:

• Faith does not mean passivity

• Israel must move forward, even before the way is visible

• The pillar shifts position — from guide to protector

The same presence that led them now stands between them and the enemy.

​​ 14:21 ​​ And Moses stretched out his hand over the sea; and Yahweh caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

​​ 14:22 ​​ And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.  ​​​​ (Jasher 81:37-39)

Walls of water = structured passage

Dry ground = deliberate provision, not mud escape

1Corinthians 10:1 ​​ Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

10:2 ​​ And all up to Moses had immersed themselves in the cloud and in the sea;

Hebrews 11:29 ​​ By faith (allegiance) they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.

​​ 14:23 ​​ And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.

​​ 14:24 ​​ And it came to pass, that in the morning watch Yahweh looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled (confused) the host of the Egyptians,

​​ 14:25 ​​ And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for Yahweh fighteth for them against the Egyptians.

Egypt enters after Israel exits — separation is complete

• Mechanical failure mirrors moral blindness

• Yahweh fights without Israel lifting a weapon

​​ 14:26 ​​ And Yahweh said unto Moses, Stretch out your hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

​​ 14:27 ​​ And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and Yahweh overthrew the Egyptians in the midst of the sea.

​​ 14:28 ​​ And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.  ​​​​ (Jasher 81:40-41)

3Maccabees 2:7 ​​ And You rolledst the depths of the sea over him, when he made pursuit with chariots, and with a multitude of followers, and gavest a safe passage to those who put their trust in Thee, the Elohiym of the whole creation.

6:4 ​​ You destroyedst Pharaoh, with his hosts of chariots, when that lord of this same Egypt was uplifted with lawless hardihood and loud-sounding tongue. Shedding the beams of Thy mercy upon the race of Israel, You didst overwhelm him with his proud army.

Psalm 106:11 ​​ And the waters covered their enemies: there was not one of them left.

​​ 14:29 ​​ But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.

Psalm 78:52 ​​ But made His own people to go forth like sheep, and guided them in the wilderness like a flock.

78:53 ​​ And He led them on safely, so that they feared not: but the sea overwhelmed their enemies.

Waters return only when Israel is fully across

• Not one Egyptian survives

• The threat is removed entirely, not weakened

​​ 14:30 ​​ Thus Yahweh saved (preserved) Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.

​​ 14:31 ​​ And Israel saw that great work which Yahweh did upon the Egyptians: and the people feared Yahweh, and believed Yahweh, and His servant Moses.  ​​​​ (Jasher 81:43-44)

Fear of Yahweh replaces fear of Pharaoh

• Belief is now experience-based, not abstract

• Moses’ authority is publicly confirmed

This is the birth of national faith, not mere relief.

Exodus 14 establishes:

• Yahweh controls geography, timing, and outcome

• Deliverance is visible, historical, and decisive

• Fear is natural; trust is learned

• Egypt’s power ends permanently

• Israel’s identity shifts from slaves to witnesses

• Salvation is something God does for His people

The Song of Moses: REDEMPTION, WAR, AND KINGSHIP

Exodus 15:1 ​​ Then sang Moses and the children of Israel this song unto Yahweh, and spake, saying, I will sing unto Yahweh, for He hath triumphed gloriously: the horse and his rider hath He thrown into the sea.

Revelation 15:3 ​​ And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Yahweh God Almighty; just and true are thy ways, thou King of saints.

Psalm 106:12 ​​ Then believed they His words; they sang His praise.

The song is sung after deliverance, not before

• Worship here is response, not ritual

• Israel sings as a freed nation, not petitioners

This is the first recorded national hymn in Scripture.

​​ 15:2 ​​ Yahweh is my strength and song, and He is become my salvation (deliverance): He is my God, and I will prepare Him an habitation; my father's God, and I will exalt Him.

Psalm 118:14 ​​ Yahweh is my strength and song, and is become my salvation (preservation).

Isaiah 12:2 ​​ Behold, God is my salvation; I will trust, and not be afraid: for YAHWEH is my strength and my song; He also is become my salvation.

​​ 15:3 ​​ Yahweh is a man of war: Yahweh is His name.

Yahweh is not merely rescuer — He is warrior-king

• Deliverance is framed as victory over an enemy, not escape from hardship

• Redemption includes judgment of oppressors

This directly counters passive or purely spiritualized views of salvation.

Revelation 19:11 ​​ And I saw heaven opened, and behold a white horse; and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war.

​​ 15:4 ​​ Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.

​​ 15:5 ​​ The depths have covered them: they sank into the bottom as a stone.

​​ 15:6 ​​ Thy right hand, O Yahweh, is become glorious in power: Your right hand, O Yahweh, hath dashed in pieces the enemy.

​​ 15:7 ​​ And in the greatness of Your excellency You hast overthrown them that rose up against You: You sentest forth Your wrath, which consumed them as stubble.

The Hebrew has burning wrath. More emphatic words.

​​ 15:8 ​​ And with the blast of Your nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.

​​ 15:9 ​​ The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust (desire) shall be satisfied upon them; I will draw my sword, my hand shall destroy them.

​​ 15:10 ​​ You didst blow with your wind, the sea covered them: they sank as lead in the mighty waters.

Pharaoh’s elite forces are named and destroyed

• The sea is described as:

  • obedient

  • purposeful

  • precise

No chaos, no accident — judgment is measured and complete.

The language is legal, military, and covenantal.

​​ 15:11 ​​ Who is like unto You, O Yahweh, among the gods? who is like You, glorious in holiness, fearful in praises, doing wonders?

Isaiah 6:3 ​​ And one cried unto another, and said, Holy, holy, holy, is Yahweh of hosts: the whole earth is full of His glory.

​​ 15:12 ​​ You stretchedst out Your right hand, the earth swallowed them.

​​ 15:13 ​​ You in Your mercy (loving-commitment) hast led forth the people which You hast redeemed (delivered): You hast guided them in Your strength unto Your holy habitation.

Clarification:

• “gods” refers to authority systems, powers, and objects of allegiance

• Yahweh is incomparable in:

  • holiness

  • power

  • faithfulness

Deliverance is rooted in who He is, not Israel’s merit.

​​ 15:14 ​​ The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

​​ 15:15 ​​ Then the dukes of Edom (Esau) shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

​​ 15:16 ​​ Fear and dread shall fall upon them; by the greatness of Your arm they shall be as still as a stone; till Your people pass over, O Yahweh, till the people pass over, which You hast purchased.

All the surrounding nations will hear of what happened, and fear Yahweh.

​​ 15:17 ​​ You shalt bring them in, and plant them in the mountain of Your inheritance, in the place, O Yahweh, which You hast made for You to dwell in, in the Sanctuary, O Yahweh, which Your hands have established.

The Sanctuary, or Promised Land. Canaan is already viewed as appointed inheritance. But not yet, not until the rebellious generation dies off in the wilderness.

Psalm 44:2 ​​ How thou didst drive out the heathen with thy hand, and plantedst them; how You didst afflict the people, and cast them out.

78:54 ​​ And He brought them to the border of His sanctuary, even to this mountain, which His right hand had purchased.

​​ 15:18 ​​ Yahweh shall reign for ever and ever.

This is Kingdom theology, centuries before a human monarchy.

​​ 15:19 ​​ For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and Yahweh brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.

-End of song.

​​ 15:20 ​​ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

​​ 15:21 ​​ And Miriam answered them, Sing you to Yahweh, for He hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

Verse 21 is the song of Miriam, Aaron and Moses' older sister. They sung this short song over and over and danced with timbrels. “The horse and his rider hath He thrown into the sea”

The Septuagint goes: “The horse and rider has He cast into the sea”

3Maccabees 2:8 ​​ These saw and felt the works of Thine hands, and praised Thee the Almighty.

This is not entertainment — it is memorial reinforcement

• Music becomes a vehicle of covenant memory

• The song is repeated, not improvised

Israel is being taught to remember correctly.

​​ 15:22 ​​ So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

​​ 15:23 ​​ And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.  ​​​​ (Jasher 81:45)

​​ 15:24 ​​ And the people murmured against Moses, saying, What shall we drink?

​​ 15:25 ​​ And he cried unto Yahweh; and Yahweh shewed him a tree, which when he had cast into the waters, the waters were made sweet: there He made for them a statute and an ordinance (H4941- judgment), and there He proved them,

Sirach 38:5 ​​ Was not the water made sweet with wood, that the virtue thereof might be known?

​​ 15:26 ​​ And said, If you wilt diligently hearken to the voice of Yahweh your God, and wilt do that which is right in His sight, and wilt give ear to His commandments (H4687- instructions), and keep (H8104- observe) all His statutes, I will put none of these diseases upon you, which I have brought upon the Egyptians: for I am Yahweh that healeth you.  ​​​​ (Deut 7:12,15)

​​ 15:27 ​​ And they came to Elim, where were twelve wells of water, and threescore and ten palm (date) trees: and they encamped there by the waters.

Marah (Bitter Waters):

• Celebration is followed immediately by testing

• Bitterness reveals internal condition, not external threat

Yahweh heals the waters, then declares Himself:

“I am the LORD that healeth thee.”

Healing here is covenant faithfulness, not mere physical relief.

Exodus 15 establishes:

• Redemption produces worship

• Yahweh is warrior and king

• Enemies are judged, not rehabilitated

• Memory must be reinforced musically

• Victory precedes law

• Celebration does not eliminate testing

This chapter is the theological interpretation of Exodus 14.

THE SONG OF MOSES AS A COVENANT PATTERN REPEATED IN HISTORY

(Exodus 15; Deuteronomy 32; Revelation 15)

The Song of Moses is not merely a record of past deliverance. Scripture itself declares that it would function as a witness in later generations, especially in times of national decline and judgment (Deut 31:19–21).

This song establishes a recurring covenant pattern:

• Deliverance by Yahweh

• National joy and worship

• Gradual forgetfulness

• Apostasy and self-exaltation

• Judgment through abandonment

• Silence of sacred music

• Eventual remembrance and return

This pattern is not symbolic only — it is historical and generational.

Covenant Memory and Cultural Witness

When a covenant people forget who they are (as our people have today), remembrance does not always return first through pulpits or institutions. Often, it surfaces through lament, poetry, and song — the very medium Yahweh established in Exodus 15.

In later generations of scattered Israel, echoes of the Song of Moses appear again — not as Scripture, but as cultural witnesses testifying to loss, judgment, and separation from God.

One such example is the song American Pie, which functions as a lament over a fallen nation (America), mirroring the structure and themes of the Song of Moses.

Key Parallels (Prophecy — Witness)

• “Bye bye, Miss American Pie” — the lament of a nation no longer under covenant covering

• The loss of sacred music — church bells silent, the “music died”

• The Rock rejected — consistent with Deut 32:15–18 (Christ replaced by State)

• Judgment through abandonment — Hosea 5:15 (“I will go and return to My place…”)

• National apostasy celebrated — pleasure, distraction, moral inversion (today’s society)

• A widowed bride — language Scripture itself uses for Israel under judgment (taxes, sickness, alien invasion, corrupt leaders, apostate churches, content slavery)

This song is recognizing the Song of Moses as a witness song, fulfilling the exact role Yahweh said the Song of Moses would play.

QUAILS AND MANNA, DEPENDENCE, AND COVENANT DISCIPLINE

Exodus 16:1 ​​ And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin (Siyn), which is between Elim and Sinai (Siynay), on the fifteenth day of the second month after their departing out of the land of Egypt.

Timing & Context:

• This occurs one month after leaving Egypt

• Initial enthusiasm has worn off

• The people are now learning what freedom actually requires

​​ 16:2 ​​ And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:

​​ 16:3 ​​ And the children of Israel said unto them, Would to God we had died by the hand of Yahweh in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for you have brought us forth into this wilderness, to kill this whole assembly with hunger.

Lamentations 4:9 ​​ They that be slain with the sword are better than they that be slain with hunger: for these pine away, stricken through for want of the fruits of the field.

Memory becomes selective under pressure

• Bondage is reimagined as comfort

• Slavery provided predictability; freedom requires trust

This is not hunger alone — it is identity regression.

​​ 16:4 ​​ Then said Yahweh unto Moses, Behold, I will rain bread from heaven (the sky) for you; and the people shall go out and gather a certain rate (portion) every day, that I may prove them, whether they will walk in My law (H8104- Torah), or no.

Key Covenant Statement:

“…that I may prove them, whether they will walk in my law, or no.”

Manna is not merely provision — it is instruction.

Yahweh is teaching:

• daily dependence

• obedience without surplus

• trust without hoarding

Wisdom 16:20-29

20 ​​ Instead whereof You feddest Thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste.

21 ​​ For Thy sustenance declared Thy sweetness unto Thy children, and serving to the appetite of the eater, tempered itself to every man's liking.

22 ​​ But snow and ice endured the fire, and melted not, that they might know that fire burning in the hail, and sparkling in the rain, did destroy the fruits of the enemies.

23 ​​ But this again did even forget his own strength, that the righteous might be nourished.

24 ​​ For the creature that serveth thee, who art the Maker increaseth his strength against the unrighteous for their punishment, and abateth his strength for the benefit of such as put their trust in thee.

25 ​​ Therefore even then was it altered into all fashions, and was obedient to Thy grace, that nourisheth all things, according to the desire of them that had need:

26 ​​ That Thy children, O Yahweh, whom You lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is Thy word, which preserveth them that put their trust in Thee.

27 ​​ For that which was not destroyed of the fire, being warmed with a little sunbeam, soon melted away:

28 ​​ That it might be known, that we must prevent the sun to give Thee thanks, and at the dayspring pray unto Thee.

29 ​​ For the hope of the unthankful shall melt away as the winter's hoar frost, and shall run away as unprofitable water.

John 6:31 ​​ Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

​​ 16:5 ​​ And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.

​​ 16:6 ​​ And Moses and Aaron said unto all the children of Israel, At even (sunset), then you shall know that Yahweh hath brought you out from the land of Egypt:  ​​​​ (Jasher 81:48)

John 6:31 ​​ Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

​​ 16:7 ​​ And in the morning, then you shall see the glory of Yahweh; for that He heareth your murmurings (grumblings) against Yahweh: and what are we (Moses and Aaron), that you murmur (complain) against us?

​​ 16:8 ​​ And Moses said, This shall be, when Yahweh shall give you in the evening flesh to eat, and in the morning bread to the full; for that Yahweh heareth your murmurings (grumblings) which you murmur (complain) against Him: and what are we? your murmurings (grumblings) are not against us, but against Yahweh.

The KJV generalizes so many words that the context is changed. Murmuring is one, but two words are actually used. One means complain, the other means grumble.

Complaints against Moses are complaints against Yahweh

• Provision does not equal approval

• Yahweh feeds them before they obey fully

Grace precedes discipline.

​​ 16:9 ​​ And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before Yahweh: for He hath heard your murmurings (grumblings).

​​ 16:10 ​​ And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of Yahweh appeared in the cloud.

​​ 16:11 ​​ And Yahweh spake unto Moses, saying,

​​ 16:12 ​​ I have heard the murmurings (grumblings) of the children of Israel: speak unto them, saying, At even (sunset) you shall eat flesh, and in the morning you shall be filled with bread; and you shall know that I am Yahweh your God.

Complaining is answered with presence, not punishment

• Yahweh reasserts authority visually

• Provision flows from who He is, not Israel’s attitude

​​ 16:13 ​​ And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host (camp).

​​ 16:14 ​​ And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.

​​ 16:15 ​​ And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which Yahweh hath given you to eat.

1Corinthians 10:3 ​​ And did all eat the same spiritual meat;

​​ 16:16 ​​ This is the thing which Yahweh hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take you every man for them which are in his tents.

​​ 16:17 ​​ And the children of Israel did so, and gathered, some more, some less.

​​ 16:18 ​​ And when they did mete (measure) it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.

Nature of the Gift:

• “Manna” literally means “What is it?”

• Unknown provision requires trust

• Everyone gathers according to need

• No inequality in sufficiency

This introduces a covenant economy, not accumulation.

2Corinthians 8:15 ​​ As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

​​ 16:19 ​​ And Moses said, Let no man leave of it till the morning.

​​ 16:20 ​​ Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.

​​ 16:21 ​​ And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.

Daily Trust:

• Leftovers breed corruption

• Yesterday’s provision does not sustain today

• Dependence must be continual

This breaks Egypt’s scarcity mentality.

​​ 16:22 ​​ And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.

​​ 16:23 ​​ And he said unto them, This is that which Yahweh hath said, To morrow is the rest of the holy sabbath unto Yahweh: bake that which you will bake to day, and seethe that you will seethe; and that which remaineth over lay up for you to be kept until the morning.

Sabbath precedes Sinai law

• Rest is built into creation and covenant

• Yahweh provides extra so obedience is possible

Those who disobey are not punished — they simply find nothing.

​​ 16:24 ​​ And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.

​​ 16:25 ​​ And Moses said, Eat that to day; for to day is a sabbath unto Yahweh: to day you shall not find it in the field.

​​ 16:26 ​​ Six days you shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.

​​ 16:27 ​​ And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.

​​ 16:28 ​​ And Yahweh said unto Moses, How long refuse you to keep (H8104- observe My commandments (H4687- instructions) and My laws (torah)?

Laws is torah in Hebrew. Note: The written 'torah' was not given yet, that comes when they get to Sinai. Whether written or spoken, Yahweh's law is in effect and does not cease.

Psalm 78:10 ​​ They kept not the covenant of God, and refused to walk in His law;

78:22 ​​ Because they believed not in God, and trusted not in His salvation:

​​ 16:29 ​​ See, for that Yahweh hath given you the sabbath, therefore He giveth you on the sixth day the bread of two days; abide you every man in his place, let no man go out of his place on the seventh day.

​​ 16:30 ​​ So the people rested on the seventh day.

​​ 16:31 ​​ And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.

Symbolic Insight:

• Sweetness contrasts with complaint

• Provision is both sustaining and pleasant

• Yahweh is not stingy in care

​​ 16:32 ​​ And Moses said, This is the thing which Yahweh commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.

​​ 16:33 ​​ And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before Yahweh, to be kept for your generations.

Hebrews 9:3 ​​ And after the second veil, the tabernacle which is called the Holiest of all;

9:4 ​​ Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

​​ 16:34 ​​ As Yahweh commanded Moses, so Aaron laid it up before the Testimony, to be kept.

A portion is kept before Yahweh

• A container of Manna was placed in the Ark of the Covenant.

• This becomes a witness for future generations

• Memory is institutionalized

This mirrors Exodus 15 — remembrance is intentional.

​​ 16:35 ​​ And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan.

​​ 16:36 ​​ Now an omer is the tenth part of an ephah.

Exodus 16 establishes:

• Freedom exposes the heart

• Complaints reveal misplaced memory

• Provision is instructional, not indulgent

• Dependence replaces hoarding

• Sabbath is reinforced before Sinai

• Yahweh trains a people for long obedience

This chapter is about relearning how to live after bondage.

TESTING, INTERCESSION, AND COVENANT WAR

The Water From The Rock

The Defeat of Amalek

Exodus 17:1 ​​ And all the congregation of the children of Israel journeyed from the wilderness of Sin (Siyn), after their journeys, according to the commandment of Yahweh, and pitched in Rephidim: and there was no water for the people to drink.  ​​​​ (Jasher 81:51)

​​ 17:2 ​​ Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide you with me? wherefore do you tempt Yahweh?

Psalm 78:18 ​​ And they tempted God in their heart by asking meat for their lust.

78:41 ​​ Yea, they turned back and tempted God, and limited the Holy One of Israel.

​​ 17:3 ​​ And the people thirsted there for water; and the people murmured (complained) against Moses, and said, Wherefore is this that you hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

Israel is moving by command, not wandering aimlessly

• Lack of water is a test of trust, not divine neglect

• The people escalate from complaint to accusation

This is the first time the text uses the language of “tempting” Yahweh.

​​ 17:4 ​​ And Moses cried unto Yahweh, saying, What shall I do unto this people? they be almost ready to stone me.

Leadership bears the weight of communal fear. Moses intercedes rather than retaliates.

​​ 17:5 ​​ And Yahweh said unto Moses, Go on before the people, and take with you of the elders of Israel; and your rod, wherewith you smotest the river, take in your hand, and go.

​​ 17:6 ​​ Behold, I will stand before you there upon the rock in Horeb; and you shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

Critical Covenant Note:

• Yahweh stands upon the rock

• Moses strikes once, by command

• Water flows publicly and sufficiently

The rock becomes a source of life in a place of death, not because of Israel’s faithfulness, but because of Yahweh’s presence.

​​ 17:7 ​​ And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted Yahweh, saying, Is Yahweh among us, or not?

Massah means testing, and Meribah means contention.

The place-name memorializes failure, not victory

• Israel questions:

  “Is the LORD among us, or not?”

This is the central sin: doubting presence, not doubting power.

​​ 17:8 ​​ Then came Amalek, and fought with Israel in Rephidim.  ​​​​ (Jasher 81:52-53)

Amalek was a cursed seed tribe. Eliphaz was Esau's son by Timna, a Canaanite who bore him Amalek. (Gen 36:12)

Unprovoked Opposition:

• Amalek attacks from the rear (cf. Deut 25:17–18)

• The weakest are targeted

• This is the first military conflict after redemption

Opposition appears after deliverance, not before.

​​ 17:9 ​​ And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.

​​ 17:10 ​​ So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.  ​​​​ (Jasher 81:54-55)

Leadership Pattern Introduced:

• Joshua fights on the ground

• Moses intercedes from above

• Victory depends on alignment, not strength

This establishes a dual model:

• action below

• intercession above

​​ 17:11 ​​ And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

​​ 17:12 ​​ But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

Key Covenant Principle:

• The raised staff represents divine authority

• Physical posture reflects spiritual dependence

• Community support sustains leadership

Aaron and Hur uphold Moses — leadership is never solitary.

​​ 17:13 ​​ And Joshua discomfited Amalek and his people with the edge of the sword.

Amalek is defeated, not annihilated

• This introduces ongoing conflict, not final resolution

​​ 17:14 ​​ And Yahweh said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven (the sky).  ​​​​ (Jasher 81:61-62)

This is the first explicit command to write for future remembrance

• Memory is strategic, not sentimental

Deuteronomy 25:17 ​​ Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;

25:18 ​​ How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God.

25:19 ​​ Therefore it shall be, when Yahweh thy God hath given thee rest from all thine enemies round about, in the land which Yahweh thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under the sky; thou shalt not forget it.

​​ 17:15 ​​ And Moses built an altar, and called the name of it Jehovahnissi:

It should read Yahwehnissi. It means Yahweh is my refuge. Yahweh is my banner. Yahweh is our battle standard. A banner identifies who you belong to. Victory is claimed under Yahweh’s authority, not Israel’s strength.