BIBLE STUDY --- BOOKS OF THE TORAH

THE BOOK OF EXODUS – PART 2

CONTENT

The book of Exodus can be divided into four sections, each describing one aspect of YHVH’s dealings with the Israelites during the 15th century BC.

YHVH’S UNVEILING {EXODUS 1–6}

The book of Exodus begins with the 70 descendants of Jacob who joined Joseph in Egypt for the duration of a famine that was afflicting their land {cf. Genesis 46–50}. After more than a century of prosperity for the Israelites in the land of Goshen, a new dynasty is established in Egypt whose leaders are not friendly toward Israel. In order to stem the rapid growth of the Hebrew people, the Egyptians force them to do hard labour, building storage cities for the pharaoh. A further command requires all Israelite male children to be killed at birth. The superintendents of the midwives do not comply however, and YHVH rewards them -- not to show his approval of their lie but because they fear and obey YHVH rather than the pharaoh. A new command calls for all male Israelite babies to be drowned in the Nile River. One special child, who escapes when Pharaoh’s daughter has his basket fished out of the Nile, is Moses. Ironically, Moses’ mother is paid by the princess to raise her own child, who grows up in the palace as the princess’s adopted son. As an adult, Moses chooses to identify with his Hebrew kin, a tribute to the early instruction given him by his godly parents {see Hebrews 11:24-26}. He sets out to liberate Israel from the Egyptians, one man at a time. But he has to flee to Midian, at the eastern edge of the Sinai Peninsula or in Arabia beyond the northern top of the Gulf of Aqaba. Moses marries into the household of Jethro, also named Reuel. Reuel {“friend of YHVH”} is probably the man’s personal name, and Jethro {“excellence”} his title. Because he is called a “priest of Midian” {Exodus 2:16}, some scholars have maintained a “Kenite hypothesis,” suggesting that Moses adopted the religion of his father-in-Law and taught it to the Israelites. But the Bible states that Moses received his religion by a direct revelation from YHVH. Jethro seems to believe only after he sees that YHVH has rescued Israel from the Egyptians {18:10-11}. While their future deliverer is in Midian, the Israelites continue to be oppressed and cry out to YHVH in their misery {2:23-25}. YHVH responds by descending to his people. He came down to rescue Israel {3:8}. He appears to Moses in a burning bush and identifies himself as the same YHVH who promised the patriarchs a land “flowing with milk and honey” {3:17}. Moses will lead the Israelites there, assisted by his brother, Aaron. Assured that YHVH’s presence and miraculous signs will accompany him, Moses takes his wife Zipporah and his two sons and departs for Egypt. On the way, Adonai meets him and seeks to put him to death {4:24}. That is probably the Hebrew way of saying that YHVH strikes him with a mortal illness. Moses, who is going to deliver YHVH’s people, has neglected the sign of the Covenant in failing to circumcise one of his sons {Genesis 17:14}. Moses recovers after the rite is performed and continues on to Egypt, meeting Aaron at Mount Sinai. Their reception by the Israelites is more cordial than that of Pharaoh, who refuses to honour the YHVH who sent Moses. Instead of releasing the Israelites to offer sacrifices to their YHVH in the wilderness, he increases their burdens. The people complain to Moses, and Moses complains to YHVH. YHVH appears again to Moses {Exodus 6}, reassuring him that Israel will be delivered by divine power. YHVH’s plan is not a failure -- he is just beginning to put it into action.

YHVH’S DELIVERANCE {EXODUS 7–19}

Chapters 7–12 record ten plagues with which YHVH afflicts the Egyptians. Even before the first of them, the pharaoh has hardened his heart to defy YHVH {7:13}. There are three cycles of three plagues each: The first three plagues affect both the Egyptians and the Israelites; the Israelites are protected from the final six. The Egyptian magicians are able to duplicate the first two plagues, but when the third strikes, they admit, “This is the finger of YHVH” {8:19}. After the plague of flies covers the land, the pharaoh offers Moses the first of four compromises, but Moses refuses all of them {8:25-29; 10:8-11, 24-29}. The first plagues are merely unpleasant, but the final ones are destructive and inflict much suffering. Since all of the plagues are common to that area, they themselves are not miraculous. The miracle is how the phenomena are multiplied and limited to the land of Egypt. The nine plagues serve to harden the pharaoh’s heart even more, so YHVH prepares one final stroke. The death of every firstborn male, among both animals and humans, will be the fatal blow. YHVH warns the Israelites to get ready to leave. To avert the death angel, they must put blood from an unblemished yearling male sheep or goat on their doorways. While they are eating the Passover meal, the death Angel begins moving through the land of Egypt. In anguish the pharaoh drives the Israelites from the land; the slaves are free at last. Just as he has promised, Adonai goes before the children of Israel in a pillar of cloud by day and of fire by night. But once again the pharaoh’s heart is hardened and he gives pursuit. YHVH parts the waters of the sea with a great wind. The literal meaning of the name given that body of water is “sea of reeds.” It could refer to any shoreline where the water is sufficiently shallow for such plants to grow {see 1 Kings 9:26, where the same term refers to the Gulf of Aqaba near Eloth}. Whatever the location, there YHVH hands the Egyptians their final defeat. The rescue is complete. Moses and the Israelites respond with renewed faith in Adonai and with a song of victory and praise {Exodus 14:31–15:21}. Soon however, thanksgiving turns into grumbling because of bitter water {15:22-26}, lack of meat and bread {16:1-15}, and lack of water {17:1-7}. In each situation YHVH provides for their need. He also gives them victory over the Amalekites {verses 8-16}. As the Israelites approach Mount Sinai, Moses’ family re-joins him, accompanied by Jethro. Jethro now confesses his faith in the YHVH of the Israelites and shares in a fellowship meal with the leaders. He also assists Moses in reorganizing the judicial system, then returns to Midian {chapter 18}. The Israelites arrive at Mount Sinai, also called Horeb {3:1}, and prepare to meet Adonai who has rescued them in fulfilment of his promise to Moses {verse 12}. Adonai establishes his Covenant with Israel, taking them as his own possession, “a kingdom of priests, my holy nation.” They quickly respond, “We will certainly do everything Adonai asks of us” {19:5-8}.

YHVH’S INSTRUCTION {EXODUS 20–24}

The YHVH who redeems a people, who literally “buys them back from slavery,” has a right to make certain demands of them. The Commandments YHVH gives to Israel at Sinai are not burdensome requirements but protective guidelines for living as YHVH’s people {20:2-3}. The Law {or Torah, meaning “instruction”} revealed at Sinai consists of three parts:

1 -- The Ten Commandments {chapter 20}, addressing a person’s relationship to YHVH and other people. Based on YHVH’s nature {and therefore permanent}, the Ten Commandments are unique in the history of the nations.

2 -- The judgments {chapters 21–23}, social regulations for governing the people as a theocracy, similar in many ways to the Law codes of Israel’s neighbours.

3 -- Ordinances {chapters 24–31} regulating religious ceremonies.

All of the Laws are given to Moses during the weeks he spends with YHVH on the mountain. The Ten Commandments form the basis of all other Laws in Israel {20:1-17}. The first five deal with honouring Adonai, the second five with respecting one’s neighbour. The last commandment deals with one’s thoughts and intentions rather than with specific actions. It thus forms a safeguard against all sins not included in the first nine. The judgments recorded in chapters 21–23 deal with master -- slave relationships {21:1-11}, offenses punishable by death {verses 12-17}, compensation for injury to persons or damage to property {21:18–22:15}, various interpersonal relationships {22:16–23:9}, and Shabbats, feasts, and the offering of first fruits {23:10-19}. Many of the judgments would not take effect until Israel settled in the Promised Land. Accordingly, that section of the Law closes with a solemn warning against being rebellious and adopting pagan ways. It also contains a bright promise that YHVH will drive out Israel’s enemies, protect his people from sickness, and grant them prosperity, if they obey Adonai’s commands {23:22}. Exodus 24 records a reaffirmation of the Covenant between YHVH and Israel, as Moses seals it with the blood of a sacrifice. In response, YHVH appears to the leaders of the people, giving them a glimpse of his splendour. Then Moses ascends the mountain one more time to receive the stone tablets containing the commandments, as well as further instructions regarding the meeting tent {tabernacle}, the priesthood, and worship.

YHVH’S PRESENCE WITH HIS PEOPLE {EXODUS 25–40}

After Adonai redeemed the Israelites, he told Moses, “I will make you my own special people, and I will be your YHVH. And you will know that I am Adonai your YHVH who has rescued you from your slavery in Egypt” {6:7}. Moses had seen that wonderful promise fulfilled, yet one further step remained: “I want the people of Israel to build me a sacred residence where I can live among them” {25:8}. YHVH’s dwelling among his people is possible because YHVH had descended to deliver the people and because they had pledged to meet his demands. YHVH calls for a contribution from all whose hearts were willing to give, and he shows Moses a detailed pattern of the tabernacle and its furniture. Aaron and his sons are set apart to serve in the tent. Stipulations for the various offerings, including the Day of Atonement, are given. YHVH tells Moses that he has chosen Bezalel and Oholiab to build the tabernacle and to craft its furnishings, having filled them with his Spirit. In the meantime, the Israelites, who so recently promised total obedience, grow impatient as Moses lingers for 40 days on the mountain. They demand that Aaron make an idol for them. Under pressure, Aaron complies and forms a molten calf, a representation of a pagan deity {32:4}. Adonai informs Moses of the people’s idolatry, revelry, and immorality and says that he is angry enough to destroy all of them and start again with Moses’ offspring. Moses pleads for Israel until Adonai relents, then descends from the mountain to punish the people. Moses pleads again for forgiveness for Israel, and YHVH in mercy pardons their terrible sin {34:8-10}. Once more YHVH offers to make a Covenant with the people {34:10}. Moses spends another 40 days with Adonai, writing the Commandments on tablets to replace those smashed when he saw the golden calf. When he returns to the people, his face shines from being in YHVH’s presence, and he must keep it veiled. Now that Israel has been restored to YHVH’s favour, the construction of the tabernacle can begin. The contributions are so generous that Moses must restrain the people from bringing any more. Finally, all is ready. Moses examines the tabernacle, and it is erected on the first day of the first month, nearly a year after the first Passover. The priests are consecrated, the lamps are lit, and the first burnt sacrifice is offered. A cloud descends, filling the tabernacle with the glory of Adonai. YHVH dwells among his people, the goal of redemption has been attained, and the drama of the book of Exodus has come to an end.

BIBLE STUDY --- BOOKS OF THE TORAH

THE BOOK OF EXODUS – PART 1

Second book of the Bible, containing the story of YHVH’s liberation of the people of Israel from slavery in Egypt. Few books of the Old Testament are as important historically and theologically as the book of Exodus. Historically, the exodus event was the birth of Israel as a nation. At Mount Sinai a group of tribes who were descendants of Abraham became a nation ruled by YHVH. The book of Exodus explains how the Israelites were able to resettle the land YHVH had promised to Abraham and gives the basis for this religious, political, and social life. Theologically, the book of Exodus is so frequently referred to in the Old Testament and New Testament that theologians speak of an “exodus motif.” In Psalm 68 for example, David received assurance in remembering that his YHVH was the same one who rescued Israel from Egypt. The prophet Jeremiah compared the future regathering of Israel to their exodus from Egypt as an even more miraculous event {Jeremiah 16:14-15}. The return of Yeshua and his parents from Egypt is associated with the exodus in Matthew 2:13-15. The deliverance of the Jewish people from Egypt was interpreted as a prototype for YHVH’s freeing of all his people, both Israel and the church. Thus, the message of the book of Exodus is foundational to understanding YHVH’s plan of salvation throughout the Bible. The English title “Exodus” comes from the Septuagint, a pre-Christian translation of the Old Testament into Greek. The word means “a way out” or “departure” and refers to Israel’s rescue from Egypt. The Hebrew title is Shemoth {“these are the names”}, from the book’s opening words, referring to the names of the sons of Jacob who joined Joseph in Egypt.

AUTHOR

According to tradition, Exodus and the entire Torah were written by Moses. Exodus was probably written at Mount Sinai or shortly after the events there, according to this view. There is much to support that claim:

1 -- The book states that Moses wrote YHVH’s words in at least one book {Exodus 17:14; 24:2, 7; 34:27-28}. According to Deuteronomy 31:9, 24, Moses recorded YHVH’s Law in a book that was deposited beside the Ark of the Covenant as a witness for YHVH.

2 -- Many Old Testament writers referred to portions of Exodus as the “Law of Moses” {1 Kings 2:3; 2 Chronicles 34:14; Nehemiah 8:1; 13:1}. The New Testament, including the testimony of Yeshua, calls Moses the author {Mark 7:10; 12:26; John 1:45; 7:19}.

Various other theories about the origin of Exodus have been proposed. Some scholars credit Moses with writing nearly the entire book. One writer claims that Moses was an unknown desert sheikh who never even met the Israelites. Some critics think they detect in the book several documents from various periods in Israel’s history that were finally put together by an editor centuries after Moses’ death. Others have isolated various literary forms, such as the “Song of Moses” {Exodus 15}, and traced their development. Another interpretation says that the exodus story was passed on by word of mouth for many generations before being written. Although such theories are held by biblical scholars, they deny what the text of the book repeatedly affirms: that Moses wrote Exodus. The book of Exodus contains evidence of being written by an eyewitness. Only such a person would recall for example, that there were 12 fountains and 70 palm trees at Elim {Exodus 15:27}. The author shows a thorough knowledge of Egyptian court life, customs, and language. Some of the materials used to construct the tabernacle, such as acacia wood for its furniture {25:10} and rams’ skins for the outer covering {verse 5}, are found in Egypt and the Sinai Peninsula but not in Palestine. The book thus seems to have had a desert setting. Moses was not only commissioned by YHVH to write the book of Exodus, but he was also well qualified. He was “instructed in all the wisdom of the Egyptians, and he was mighty in his words and deeds” {Acts 7:22}. In addition, the 40 years spent in the wilderness of Midian and Sinai gave him a thorough knowledge of the geography and wildlife of the regions through which the Israelites travelled. The events of the exodus -- deliverance from the Egyptians and YHVH’s giving of the Law -- were so central to the history of Israel that Moses took special care to preserve the record so it could be passed on to following generations.

DATE

If one accepts the traditional view that Moses wrote Exodus, then the book is to be dated in the time of Moses. Two dates are generally suggested for the exodus from Egypt.

THE “LATE DATE” VIEW

This view says that the pharaoh who oppressed the Israelites was Seti I {Sethos, c. 1304–1290 BC} and the pharaoh of the exodus was Ramses II {c. 1290–1224 BC}. The exodus would thus have occurred in 1290, and the conquest of Canaan would have begun in 1250. There are two principal arguments for this view:

1 -- According to Exodus 1:11, the Israelites were forced to build the store city of Rameses; therefore, Ramses II must have been ruling at the time. But the city of Rameses could have existed earlier under a different name and then been renamed after Ramses II when he rebuilt it. Or there could have been an earlier monarch named Ramses who commissioned its construction.

2 -- There is archaeological evidence of movements of people and widespread destruction in Canaan around 1250 BC. If this destruction was caused by the Hebrew conquest under Joshua, it would place the exodus around 1290. But it could just as easily have been the result of social turbulence and anarchy in the period of the Israelite judges, or of the military activities of neighbouring peoples.

THE “EARLY DATE” VIEW

This view says that the pharaoh of the oppression was Thutmose III {c. 1504–1450 BC} and the pharaoh of the exodus was Amenhotep II {c. 1450–1424 BC}. Thus, the exodus would have occurred about 1440, and the conquest would have begun around 1400. Three chief arguments support that view:

1 -- If the fourth year of King Solomon was 966 BC, then the 480 years of 1 Kings 6:1 would place the exodus at 1446.
2 -- If the time of Jephthah was 1100 BC, then the 300 years of Judges 11:26 would date the conquest at 1400.
3 -- The late date would not leave enough time for the period of the judges, which most chronologies indicate lasted between 300 and 400 years. On the basis of such biblical references to the date of the exodus, the early date appears preferable.

BACKGROUND

Some events in Egypt during the period covered by the book of Exodus shed additional light on the biblical record. Exodus 12:40 records that the Israelites lived in Egypt for 430 years. That would place the settling of Jacob and his family in Goshen {Genesis 47:4, 11} at about 1870 BC, during the powerful 12th dynasty of Egypt’s Middle Kingdom. Around the turn of the century, two weaker dynasties followed. Semite invaders from Asia began to infiltrate northern {or Lower} Egypt. Those outsiders, known as the Hyksos, were able to displace the native dynasty with their own king around 1730. That was the “new king” who “did not know Joseph” {Exodus 1:8}. Being foreigners themselves, they were naturally concerned about the Israelites, who were too many and too mighty for them {verse 9}. Enslavement was the easiest solution to the problem of the Israelites. The Hyksos kings could use the new source of labour to enlarge Rameses, at that time the capital of Lower Egypt. Not until about 1580 BC were the Egyptians, led by Ahmose, able to drive out the Hyksos and re-establish an Egyptian line of kings. Because the Israelites were still multiplying, despite their hard labour, the pharaohs of the 18th dynasty continued their bondage and decreed that all male children must be killed. When Moses was born {c. 1560 BC}, that edict was still in effect. Thutmose I {1539–1514}, the great empire builder and third of that dynasty, was pharaoh. Thutmose I’s only surviving legal heir was a daughter, Hatshepsut. Her husband assumed the name Thutmose II {1514–1504}. When he died, another of the pharaoh’s descendants was named the successor -- Thutmose III {1504–1450}, who was ten years old at the time. Hatshepsut took the kingdom from the young ruler and controlled it for 22 years {1503–1482}. Such a strong-willed woman could have the nerve to disobey her father’s command by saving the life of a Hebrew baby and raising him in the palace at Thebes. Hatshepsut, who continued to rule despite Thutmose III’s coronation, possibly intended for Moses to have the throne, or at least a high position in the realm. Thutmose III, once he had full power after Hatshepsut’s death, would have been eager to do away with Moses. Moses’ hurried flight into the wilderness after killing the overseer fits well with such historical possibilities. Thutmose III’s death in 1450 BC opened the way for Moses to return and confront Pharaoh Amenhotep II with YHVH’s command, “Let my people go.”

PURPOSE AND THEOLOGICAL TEACHING

The purpose of the book of Exodus is to show how YHVH’s promise to Abraham {Genesis 15:12-16} was fulfilled when Adonai rescued the Israelite descendants of Abraham from Egyptian bondage. It also explains the origin of the Passover festival, the beginning of the nation by YHVH’s establishment of a Covenant with Israel, and the giving of the Law on Mount Sinai. The book of Exodus tells the moving story of a mighty YHVH, Creator of the universe, beyond all limitations of time and space, who intervenes in history on behalf of a helpless group of slaves. YHVH defeats the ruler of the greatest empire on earth and then leads his oppressed people from that land to freedom. Exodus is the story of a single family that providentially grows into a multitude. Through YHVH’s Covenant a nation is formed, and through his Law the nation is given stability and set apart from all its neighbours. The book of Exodus tells of an unusual man, whose 80 years of preparation are equally divided between the palace of a king and the pasture of a nomadic priest. Moses is a reluctant leader, but he defies the pharaoh, speaks with YHVH face-to-face, and writes nearly one-fourth of the Hebrew Scriptures. The YHVH of Exodus is faithful. He makes promises and keeps them. Genesis 15:13-16 records an amazing prophecy: “Then Adonai said to Abram, ‘Know of a surety that your descendants will be sojourners in a land that is not theirs, and will be slaves there, and they will be oppressed for four hundred years; but I will bring judgment on the nation which they serve, and afterward they shall come out with great possessions… And they shall come back here in the fourth generation’ ”. In response to this promise, Joseph, “at the end of his life, made mention of the exodus of the Israelites and gave directions concerning his burial” {Hebrews 11:22}. That promise provides a background for the drama of redemption on which the book of Exodus focuses. Redemption can be defined as “deliverance from the power of an alien dominion, and enjoyment of the resulting freedom.” It speaks of a deliverer and what he does to achieve deliverance. The book of Exodus is full of the vocabulary of redemption. It tells of the YHVH who “remembers” his promise to the Hebrew patriarchs {Exodus 2:24; 6:5}. YHVH “comes down to deliver” the Israelites {3:8}, or “save” them {14:30; 15:2}, in order to “bring them” out of the land of Egypt {3:10-12}. Redemption involves these aspects:

1 -- Adonai is the author of redemption. In Exodus 6:1-8, as YHVH answered Moses’ prayer to deliver his people, he used the pronoun “I” 18 times to emphasize that he was the one initiating the action. The Hebrew descendants of Abraham had known YHVH primarily by the Hebrew name “El,” a common title in the ancient Near East for the supreme deity. But in Exodus, Israel learned that YHVH is “YHVH” or “YHVH.” That is his personal name, a reminder that he is the YHVH of the Covenant who personally cares for his people’s welfare. In Exodus 3:14, YHVH told Moses, “I am who I am” or “I will be who I will be.” Some scholars think that statement shows that the name YHVH comes from the Hebrew verb “to be.” In any case, the concept of “name” in the Hebrew culture is synonymous with “character.” To know the name of YHVH is to know something of his character. Israel knew YHVH as the one who is eternally self-existent yet present with them wherever they would go, acting on their behalf {Exodus 3:12; 33:14-16}.

2 -- The reason for redemption was YHVH’s promise to the forefathers of the Israelites. When YHVH heard the groaning of the people of Israel, he remembered his Covenant with Abraham, with Isaac, and with Jacob {Exodus 2:24; cf. 6:5}. In response to their need, he selected an agent of redemption, the unwilling Moses. Moses exhausted every possible excuse, but YHVH would not take no for an answer. Moses is a vivid example of how YHVH prepares, empowers, and sustains his chosen servants, using them to accomplish his purpose.

3 -- The motive of redemption was YHVH’s grace and love {Exodus 15:13; 20:6; 34:6-7}. The purpose of redemption was that Israel and the Egyptians might know YHVH {6:7; 7:5; 8:10; 14:18}. Adonai worked so that all who were involved -- Moses, the Israelites, Pharaoh, and the Egyptians -- would be sure that he alone is YHVH. The Hebrew understanding of knowledge is not primarily intellectual but experience-oriented. The desired response to YHVH’s action is not mere mental assent but also faith and obedience.

4 -- Redemption is achieved in Exodus by miracles {4:21} -- all natural processes controlled supernaturally by YHVH. They are variously described as signs and wonders {7:3}, great acts of judgment {6:6; 7:4}, and “the finger of YHVH” {8:19}. Such miracles were not frivolous fireworks but purposeful works of YHVH. Some of the miracles prove that Moses was sent by YHVH. The miraculous plagues proved that YHVH is supreme, for each of them was a direct challenge to one of the gods of Egypt: Osiris the river god, Yeqt the frog god, Ra {Re} the sun god, Athor the cattle god. The miracles in the wilderness proved that YHVH fulfils all the needs of his people.

5 -- The pharaoh was the villain -- a picture of rebellious humanity confronted by YHVH’s command {Exodus 4:21-23}. Ten times the pharaoh hardened his heart. Yet, in a sense, it was YHVH who hardened the pharaoh’s heart, effecting the king’s decision to defy him.

6 -- The Passover marked the purchase of redemption {Exodus 12:23-27; 15:16}. It was a clear example of salvation by substitution. When the death Angel saw the blood on the doorposts and lintels, he passed by.

7 -- The recipients of YHVH’s redemption in Exodus were the Israelites. YHVH took them as his own special people {6:7}, and they were no longer free to do as they pleased. Even before the exodus he had claimed them, telling Pharaoh, “Israel is my first-born son, and I say to you, ‘Let my son go that he may serve me’” {4:22-23}.

8 -- The demand of redemption was obedience. On the basis of his deliverance of the Israelites from bondage, YHVH set forth the Ten Commandments {20:1-17} and the rest of the Law for them to obey. The people, though quick to pledge their obedience {19:8; 24:3}, were even quicker to disobey {32:8}. Because Adonai is holy and wants his people to be holy and wholehearted in devotion {34:14}, he must punish iniquity. But being compassionate, he also forgives. Throughout the centuries of Israel’s history, YHVH pleaded with his people through the prophets to remember the exodus and repent {see Micah 6:3-4}. The faithful responded in gratitude with Moses’ “song of redemption” {Exodus 15; cf. Revelation 15:3-4}.

Thought for Today: Tuesday November 11

Yeshua Himself claimed to be divine. “I and the Father are One” {John 10:30}. His miracles backed up His claim, as did His assertion that He could forgive sins – Something only YHVH can do. {Luke 5:20-25}. In addition, repeatedly the Gospel writers pointed out the way He fulfilled the Old Testament’s prophesies concerning the Moshiach, Who was to be called “Emmanuel” [which means] “YHVH with us” {Matthew 1:23}. But Yeshua’s divinity was demonstrated most of all by His resurrection from the dead and His ascension into heaven – events that were witnessed by hundreds.

Then I asked her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor's son, whom Milcah bore to him.’ So I put the ring on her nose and the bracelets on her arms.
Genesis 24:47 ESV

Eliezer relates these events in reverse order. He actually gave her the rings and then asked her whose daughter she was. He led with the fact that would have carried less weight with his audience (blood relations), but perhaps he wanted them to put more weight on, knowing that they would be more interested in the gold.

Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.
Matthew 28:19-20 ESV

This soundly disproves the hyper-dispensationalist and metanomian doctrine that all of Yeshua’s teachings prior to the cross were only for the Jews. It also disproves the idea that the Law is only for the Jews.

New episode, Greatness Isn’t Always Comfortable. Listen where you get your favorite podcasts, use the player on our homepage, watch on You Tube, Rumble or The Torah Network’s Torah Tube.

And Jesus came and said to them, All authority in heaven and on earth has been given to me.
Matthew 28:18 ESV

Satan has power over those who have submitted to him, but Yeshua has all authority in heaven and earth, even over Satan.

This parallels Genesis 45:9 where Joseph sends word to Jacob that he has been given all authority in Egypt.

Otherizing | #othering #family

Just a thought:

If You get fat, people think you eat too much.
If you lose weight. People think you're sick.
If you dress well, you're showing off.
If you dress simple, you're poor.
If you speak your mind, you're rude and if you don't, you're a coward.
If your successful , you are arrogant and if you're struggling your lazy.
If you're honest you are naive.
If you are a believer in Yeshua, the whole world will turn against you, even some loved ones.
If you publicly testify your faith, governments will silence you.
No matter what you do in life. people will always criticize you without fail. So, do not take to heart what people think or say. Live for YHVH Elohiym -- make it a eternal life's mission.

111025 / 18th day of the 8th month 5768
WORD FOR TODAY “a prayer that we all should pray today”: Gen 24:12 He said, "O LORD, the God of my master Abraham, please grant me success today, and show lovingkindness to my master Abraham.

WISDOM FOR TODAY: Pro 20:19 He who goes about as a slanderer reveals secrets, Therefore do not associate with a gossip.

Ask the LORD how you can get more blessings

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