The Mosaic Covenant
19: 3-25

Thanks to the discoveries of ancient Near Eastern texts we now know quite a bit about the literary composition of covenants and treaties. Near Eastern treaties generally fall into two broad classes: The parity treaty and the suzerainty treaty. Parity treaties were, in effect, two treaties in opposite directions in which two kings of more or less equal importance bound each other to identical obligations. The suzerainty treaties, on the other hand, were imposed by strong kings on weaker rulers. Such suzerainty treaties usually had nine elements including a preamble, historical introduction, general conditions, specific conditions, a deposit of some sort of recording, divine witness, curses and blessings, the subject’s oath of allegiance and a formal ceremony as seen in this chart.³⁴³

The Mosaic Covenant Compared with Suzerainty Treaties344

Nine Elements             Given at Mt Sinai               Given in Transjordan               Given in Canaan

Preamble                  Exodus 20:2a                Deuteronomy 1:1-4              Joshua 24:1-2a

Historical                 Exodus 20:2b                Deuteronomy 1:5 to 4:43   Joshua 24:2b-13
Introduction

General                     Exodus                             Deuteronomy                         Joshua
Conditions               20:3-17                              4:44 to 11:32                             24:14-15 and 23

Specific                      Exodus                            Deuteronomy
Conditions                21:1 to 23:19                  12:1 to 26:15

Deposit and             Exodus 25:16,21            Deuteronomy 31:9-13          Joshua 24:25-26a
Recording

Divine                                                                     Deuteronomy                        Joshua
Witness                                                                  30:19 and 31:28                     24:22 and 26b-27

Curses and              Leviticus 26                     Deuteronomy 27-28            Joshua 24:19-20
Blessings

Oath of                      Exodus 24:3                                                                         Joshua
Allegiance                                                                                                                 24:16-18, 21, 24

Formal                      Exodus 24:4-11
Ceremony

Our Bible is divided into two Covenants, the TaNaKh and the B’rit Chadashah. The word covenant implies a significant and intimate relationship between two parties (whether collective or individual). Many Scriptural passages compare and contrast the TaNaKh with the New Covenant (see the commentary on Jeremiah, to see link click Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el). Although the Bible, the particularly the TaNaKh, describes many covenants in detail, the one we are about to study is referred to as the Mosaic Covenant (especially see Second Corinthians 3:14-15 and Hebrews 9:15-20). The TaNaKh is basically the story of redemption ratified by the Mosaic Covenant. The B’rit Chadashah was instituted by Jesus at the Passover Seder in Luke 22:20. Both covenants became effective only through the shedding of blood (Exodus 24:8 and Matthew 26:28).³⁴⁵

Bibliography

Allen, Ronald. Bibliotheca Sacra, Volume 153, Number 611. Dallas: Dallas Theological Seminary, July-September 1996.

Barker, Kenneth. NIV Study Bible. Grand Rapids: Eerdmans, 1985.

Brattan, Carl. I Am the Lord Your God. Grand Rapids: Eerdmans, 2005.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1972.

Childs, Brevard, The Book of Exodus. Philadelphia: Westminster Press, 1974.

Cocoris, Michael. Evangelism: A Biblical Approach. Pasadena: The Church on the Way, 1988.

Cohen, Aaron. The Soncino Chumash. London: The Soncino Press, 1947.

Coleman, Lyman. The Serendipity Bible for Groups, New International Version. Littleton: Serendipity House, 1988.

Currid, John. Exodus: Chapters 1-18. Auburn: Evangelical Press, 2000.

Currid, John. Exodus: Chapters 19-40. Auburn: Evangelical Press, 2001.

Davis, John. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

Delitzsch, Franz. Commentary on the Old Testament (Volume 1): The Pentateuch. Grand Rapids: Eerdmans, 1985.

Edersheim, Alfred. The Temple. Grand Rapids: Eerdmans Publishing Company, 1985.

Elwell, Walter. Baker Theological Dictionary of the Bible. Grand Rapids: Baker Book House, 1996.

Enns, Peter. The NIV Application Commentary. Grand Rapids: Zondervan, 2000.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1985.

Feinberg, Jeffrey. Walk Exodus. Clarksville: Messianic Jewish Publishers, 2000.

First Fruits of Zion, Torah Club.

Freeman, James. Manners and Customs of the Bible. Plainfield: Logos International, 1972.

Fruchtenbaum, Arnold. Exodus Tape Series. Tustin: Ariel Ministries, 1990.

Fruchtenbaum, Arnold. The Dispensations of God, Manuscript Number 41. Tustin: Ariel Ministries, 1983.

Fruchtenbaum, Arnold. The Footsteps of the Messiah. Tustin: Ariel Ministries, 1982.

Fruchtenbaum, Arnold. The Feast of Passover – Manuscript Number 114. Tustin: Ariel Ministries, 1986.

Fruchtenbaum, Arnold. The Feast of Unleavened Bread – Manuscript Number 115. Tustin: Ariel Ministries, 1986.

Fruchtenbaum, Arnold. Israelology: The Missing Link In Systematic Theology. Tustin: Ariel Ministries, 1989.

Gispen, W. H. Exodus: Bible Student’s Commentary. Grand Rapids: Zondervan, 1982.

Gonzalez, Julio. The Story of Christianity, Volume 2. San Francisco: Harper and Row Publishers, 1985.

Herschel, Abraham. The Sabbath. New York: Farrar, Straus and Giroux, 1951.

Huey, F. B. Exodus: Bible Study Commentary. Grand Rapids: Zondervan, 1977.

Hyatt, J. P. Exodus, Somerset: Purnell and Sons Ltd, 1971.

Jensen, Irving. Exodus: A Self-Study Guide. Chicago: Moody Bible Institute, 1967.

Laney, Carl. Answers to Tough Questions. Grand Rapids: Kregel, 1991.

Laney, Carl. Bibliotheca Sacra, Volume 158, Number 629. Dallas: Dallas Theological Seminary, January-March 2001.

La Sor, William. Old Testament Survey. Grand Rapids: Eerdmans, 1987.

MacArthur, John. Matthew 1-7. Chicago: Moody Press, 1985.

MacArthur, John. Matthew 16-23. Chicago: Moody Press, 1988.

MacArthur, John. Second Corinthians. Chicago: Moody Press, 2003.

MacArthur, John. Ephesians. Chicago: Moody Press, 1986.

MacArthur, John. Hebrews. Chicago: Moody Press, 1983.

MacArthur, John. Revelation 12-22. Chicago: Moody Press, 2000.

McGee, J. Vernon. Thru the Bible Commentary Series, Exodus 1-18. Nashville: Nelson Books, 1991.

McGee, J. Vernon. Thru the Bible Commentary Series, Exodus 19-40. Nashville: Nelson Books, 1991.

Meyer, F. B. Exodus: Volume One, Chapters 1-20. Grand Rapids: Zondervan, 1952.

Meyer, F. B. Exodus: Volume Two, Chapters 21-40. Grand Rapids: Zondervan, 1952.

Morris, Henry. The Bible Has The Answer. Grand Rapids: Baker Book House, 1971.

Payne, Elizabeth. The Pharaoh’s of Ancient Egypt. New York: Random House, 1964.

Pink, Arthur. Gleanings in Exodus. Chicago: Moody Press, 1981.

Seamands, David. God’s Blueprint for Living. Wilmore: Bristol Books, 1988.

Smalley, Gary and Trent, John. The Blessing. Nashville: Thomas Nelson Publishers, 1986.

Smalley, Gary and Trent, John. The Gift of Honor. Nashville: Thomas Nelson Publishers, 1987.

Snaith, N. H. Leviticus and Numbers. London: Butler and Tanner Ltd, 1977.

Soltau, Henry. The Tabernacle, the Priesthood and the Offerings.

Soltau, Henry. The Holy Vessels and the Furniture of the Tabernacle.

Stone, Nathan. The Names of God. Chicago: Moody Press, 1944.

Strong, James. The Tabernacle of Israel. Grand Rapids, Michigan, 1987.

Talbot, Louis. Christ in the Tabernacle. Los Angeles: The Church of the Open Door, 1942.

Towns, Elmer. My Father’s Names. Ventura, Regal Books, 1991.

Walvoord, John and Zuck, Roy. The Bible Knowledge Commentary of the Old Testament. Wheaton: Victor Books, 1986.

Welch, John. Chiasmus in Antiquity. Provo: Research Press Publications, 1981.

Young, William Paul. The Shack. Newberry Park, Windblown Media, 2007.

Youngblood, Ronald. Exodus. Chicago: Moody Press, 1983.

Youngblood, Ronald, The Heart of the Old Testament. Grand Rapids, Baker Book House, 1971.

End Notes

Introduction

1  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 18.

2  The Bible Knowledge Commentary of the Old Testament, by John Walvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 106.

Chapter 1

3  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 26.

4  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan, 2000, page 43.

5  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 27.

6  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, MA, 2000, page 48.

7  Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, page 35.

8  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 50.

9  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 27.

10  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, pages 14-15.

11  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 28.

12  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 54-55.

Chapter 2

13  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 29.

14  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 16.

15  Ibid, page 16.

16  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 109.

17  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 59.

18  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 21.

19  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 60.

20  The Pharaohs of Ancient Egypt, by Elizabeth Payne, Random House, New York, New York, 1964, pages 81-92.

21  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, pages 22-23.

22  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 68.

23  Ibid, page 69.

24  Ibid, page 69.

25  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 110.

26  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 57.

27  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 70.

28  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan, 2000, page 84.

29  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 74.

30  Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, page 48.

31  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 58.

32  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 76.

33 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 32.

34  First Fruits of Zion, Torah Club, Shemot, Volume One, Week 13, pages 273-275.

35  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 78.

Chapter 3

36  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 79

37  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 29.

38  Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 437.

39  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 80.

40  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 23.

41  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan, 2000, page 98.

42  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 29.

43  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, p 19.

44  Ibid, page 23.

45  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 112.

46  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 86.

47  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 32.

48  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 1387.

49  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publishers, Nashville, Tennessee, 1991, page 31.

50  Ibid, pages 32-33.

51  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 34-35.

52  Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, pages 56-57.

53  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 95.

54  Ibid, pages 97-98.

Chapter 4

55  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan, 2000, page 109.

56  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 100.

57  Exodus, by F. B. Meyer, Zondervan Publishing, Grand Rapids, Michigan, 1952, page 61.

58  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 103.

59  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 36.

60  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 106.

61  Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 36.

62  Names of God, by Nathan Stone, Moody Press, Chicago, Illinois, 1944, page 47.

63  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 109.

64  Ibid, page 110.

65  Ibid, page 114.

66  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, pages 114-115.

67  The Bloody Bridegroom in Exodus 4:24-26, by Ronald Allen, Bibliotheca Sacra, Volume 153, July-September 1996, Number 611, Dallas Theological Seminary, page 268.

68  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 26.

69  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan, 2000, page 134.

70  Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 460.

71  The Bloody Bridegroom in Exodus 4:24-26, by Ronald Allen, Bibliotheca Sacra, Volume 153, July-September 1996, Number 611, Dallas Theological Seminary, page 269.

72  Exodus, by F. B. Meyer, Zondervan Publishing, Grand Rapids, Michigan, 1952, pages 82-84.

73  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 118-119.

74  Ibid, page 119.

Chapter 5

75  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 115.

76  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 120.

77  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 151.

78  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 39.

79  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 121.

80  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 89.

81  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 123.

82  Ibid, page 125.

83  Ibid, page 127.

84  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 89.

85  Ibid, page 76.

86  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 133.

87  Ibid, page 134.z

88  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 76.

89  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 53.

90  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, p 90.

Chapter 6

91  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 56.

92  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 50-51.

93  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 141.

94  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 43.

95  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, p 33.

96  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 145.

97  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 61.

98  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 149.

99  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, pages 61-62.

100 Walk Exodus, by Jeffrey Enoch Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 35.

Chapter 7

101  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 154.

102  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 47.

103  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 161.

104  Ibid, pages 162-163.

105  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, pages 45-46.

106  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 163.

107  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 49.

108  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 90-91.

109  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 165.

110  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 69.

111  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 63.

112  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 171.

113  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 64.

114  The NIV Application Commentary, by Peter Enns, Zondervan, Grand Rapids, Michigan,
2000, page 201.

115  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 54.

116  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 48.

117  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 95-96.

Chapter 8

118  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 180.

119  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 54.

120 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 101.

121 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 65.

122  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 176.

123 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 102.

124  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 177.

125  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 207.

126  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 102.

127  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 73.

128  Ibid, page 71.

129  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 173.

130  Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 483.

131  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 104-105.

132  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 54.

133  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 65-66.

134  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, pages 48-49.

135  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 103.

136  Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 484.

137  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 106.

138  Ibid, page 85.

139  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 214.

140  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 187.

141  The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, pages 114-115.

142  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 214.

143  Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 163.

144  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 109.

145  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 77.

146  Ibid, page 78.

Chapter 9

147  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 113-115.

148  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 80.

149  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 216.

150  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 60.

151  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, pages 216-217.

152  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 195.

153  Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 64.

154  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 197.

155  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 60.

156  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, pages 81-82.

157  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 199.

158  Ibid, page 201.

159  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 221.

160  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 55.

161  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 203.

162  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 85.

163  Ibid, page 117.

164  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, pages 84-85.

165  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 55.

166  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 204.

167  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 119-120.

168  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 60.

169  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 223.

170  Walk Exodus, by Jeffrey Enoch Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 35.

171  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 211-212.

Chapter 10

172  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 225.

173  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 120-123.

174  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 226.

175  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 218.

176  Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, p 44.

177  Walk Exodus, by Jeffrey Enoch Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 53.

178 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 124-125.

179  Ibid, page 128.

180  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 229.

181  Exodus, A Self-Study Guide, by Irvin Jensen, Moody Press, Chicago, Illinois, page 44.

182  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 87.

183 Walk Exodus, by Jeffrey Enoch Feinberg, Baker Book House, Grand Rapids, Michigan, 1983, page 54.

Chapter 11

184  Chiasmus in Antiquity, by John Welch, Research Press Reprint Edition, Provo, Utah, 1981, page 93.

185  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 76.

186  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 132.

187  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 77.

188  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 234.

189  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 59.

190  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 246.

191  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 234-235.

192  Ibid, page 235.

193  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 97.

Chapter 12

194  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 81-82.

195  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, pages 58-59.

196  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 101.

197  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 89.

198  Ibid, page 93.

199  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 242.

200 Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 60.

201  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 141.

202  Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 84.

203  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 140.

204  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 106.

205  The Feast of the Passover, Manuscript Number 114, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1986.

206  The Feast of Unleavened Bread, Manuscript Number 115, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1986.

207  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 247.

208  Ibid, page 247.

209  Ibid, page 250.

210  Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 224.

211  Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 22.

212  The Feast of the Passover, Manuscript Number 114, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1986.

213  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 61.

214  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 143.

215  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 251.

216  Ibid, pages 253-254

217  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 109.

218  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 144.

219  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 256.

220  Ibid, pages 257-258.

221  The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 250.

222  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 259.

223  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, pages 68-69.

224  Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 111.

225  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 261.

226  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 70.

227  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 263.

228  Ibid, page 263.

229  Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 150.

330 Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 64.

331 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 267.

232 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 31.

233 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 96.

234 Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, pages 64-65.

235 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 130.

336 Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, page 80.

Chapter 13

237 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 115.

238 Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, pages 66-67.

239 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Massachusetts, 2000, pages 274-275.

240 Walk Exodus, by Jeffrey Enoch Feinberg, Baker Book House, Grand Rapids, Michigan, 1983, page 63.

241 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 131.

242 Walk Exodus, by Jeffrey Enoch Feinberg, Baker Book House, Grand Rapids, Michigan, 1983, page 61.

243  Exodus, by Ronald Youngblood, Moody Press, Chicago, Illinois, 1983, page 73.

244  Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, pages 135-136.

245  Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 280.

247 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, pages 59-60.

248 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Massachusetts, 2000, pages 281-282.

249 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 120.

250 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 284.

251 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 159.

252 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, pages 130-131.

253 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 75.

254 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 121.

Chapter 14

255 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 286.

259 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 271.

260 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 131.

261 Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 66.

262 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 272.

263 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 125.

264 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 273.

265 Ibid, page 273.

266 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 109.

267 Ibid, page 109.

268 Ibid, page 107.

269 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 298.

270 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 77.

271 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 127.

272 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 111.

273 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 132.

274 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 308.

Chapter 15

275 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 77.

276 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 114.

277 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 309-310.

278 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 133.

279 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1083, page 77.

280 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 115.

281 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 315.

282 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 53.

283 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 305.

284 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 116.

285 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 325-326.

286 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 135.

287 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 324.

288 Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 138.

289 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 80.

290 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 119.

291 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 332.

292 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 68.

293 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 331.

294 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 69.

295 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 122.

296 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 133.

297 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1083, page 82.

298 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 60.

299 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 140.

Chapter 16

300 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 69.

301 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Massachusetts, 2000, pages 337-338.

302 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 82.

303 Ibid, page 84.

304 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 340.

305 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 342.

306 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 181.

307 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 345.

308 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 146.

Chapter 17

309 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 136.

310 Walk Exodus, by Jeffrey Enoch Feinberg, Baker Book House, Grand Rapids, Michigan, 1983, page 76.

311 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 85.

312 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 135.

313 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 185.

314 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 329.

315 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 138-139.

316 Exodus, Chapters 1-18, by J. Vernon McGee, Thomas Nelson Publisher, Nashville, Tennessee, 1991, page 154.

317 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 328.

318 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, pages 364-365.

319  Names of God, by Nathan Stone, Moody Press, Chicago, Illinois, 1944, page 85.

320 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 87-88.

321 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 366.

322 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, pages 71-72.

323 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 367.

324 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 87.

325 Walk Exodus, by Jeffrey Enoch Feinberg, Messianic Jewish Resources, Baltimore, Maryland, 1998, page 78.

326 Ibid, page 79.

Chapter 18

327 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 373.

328 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 72.

329 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 369.

330 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 188.

331 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 380.

332 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 88.

333 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 188.

334 Exodus, Volume 1, by John Currid, Evangelical Press, Auburn, Mass, 2000, page 382.

335 Ibid, pages 384-385.

336 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 189.

337 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 137.

338 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 189-190.

Chapter 19

339 The Dispensations of God, Manuscript Number 41, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1983, pages 7-8.

340 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 137.

341 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 385.

342 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 91.

343 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 193.

344 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 137.

345 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 90.

346 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 77.

347 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 387.

348 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 78.

349 Torah Club, Yitro, The Frist Fruits of Zion, Jerusalem, Isra’el, pages 355-356.

350 Exodus, A Self-Study Guide, by Irving Jensen, Moody Press, Chicago, Illinois, 1967, page 78.

351 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 21.

352 Torah Club, Yitro, The Frist Fruits of Zion, Jerusalem, Isra’el, pages 356-357.

353 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 138.

354 Hebrews, by John MacArthur, Moody Press, Chicago, Illinois, 1983, 410.

355 Torah Club, Yitro, The Frist Fruits of Zion, Jerusalem, Isra’el, page 357.

356 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 94.

357 Ibid, page 93.

358 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 29.

359 Exodus, by W. H. Gispen, Zondervan, Grand Rapids, Michigan, 1982, page 184.

360 Second Corinthians, by John MacArthur, Moody Press, Chicago, Illinois, 2003, page 186.

361 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 408.

Chapter 20

362 I Am the Lord Your God, Edited by Carl Braaten and Christopher Seitz, Eerdmans Publishing Company, Grand Rapids, Michigan, 2005, page ix.

363 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 139.

364 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 32-33.

365 Ibid, page 40.

366 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 37-39.

367 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 48-50.

368 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 417.

369 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 139.

370 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 57-58.

371 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 204.

372 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, page 60.

373 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 97.

374 The Sabbath, by Abraham Herschel, Farrar, Straus and Giroux Publishers, New York, New York, 1951, page 51-52.

375 Israelology: The Missing Link in Systematic Theology, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1993, page 666.

376 The Bible Has the Answer, by Henry Morris, Baker Book House, Grand Rapids, Michigan, 1971, pages 212-213.

377 The Blessing, by Gary Smalley and John Trent, Thomas Nelson Publishers, Nashville, Tennessee, 1986, pages 200-201.

378 The Gift of Honor, by Gary Smalley and John Trent, Thomas Nelson Publishers, Nashville, Tennessee, 1987, pages 32, 42 and 45.

379 The Blessing, by Gary Smalley and John Trent, Thomas Nelson Publishers, Nashville, Tennessee, 1986, page 208.

380 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 75-76.

381 Ibid, pages 86-88.

382 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, pages 123-124.

383 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 422.

384 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 89-90.

385 Ibid, page 93

386 Matthew 1-7, by John MacArthur, Moody Press, Chicago, Illinois, 1985, page 303.

387 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 102-103.

388 Matthew 1-7, by John MacArthur, Moody Press, Chicago, Illinois, 1985, page 303.

389 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, page 106.

390 Ibid, pages 109-110.

391 Matthew 16-23, by John MacArthur, Moody Press, Chicago, Illinois, 1988, page 270.

392 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 117-118.

393 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, pages 424-425.

394 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, page 122.

395 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 49.

396 Revelation 12-22, by John MacArthur, Moody Press, Chicago, Illinois, 2000, page 272.

397 God’s Blueprint for Living, by David Seamands, Bristol Books, Wilmore, Kentucky, 1988, pages 129-130.

398 Israelology: The Missing Link in Systematic Theology, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, California, 1989, pages 572-587.

398 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 53.

399 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 30.

401 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 426.

402 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 54-55.

403 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 127.

404 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 103.

405 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 128.

406 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 141.

407 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 103.

408 Walk Exodus, by Jeffrey Enoch Feinberg, Messianic Jewish Publishers, Baltimore, Maryland, 1998, page97.

Chapter 21

409 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 63-64.

410 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 217.

411 First Fruits of Zion, Torah Club: Volume Five: Mishpatim, pages 435-436..

412 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 221.

413 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 36.

414 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 74.

415 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 141.

416 First Fruits of Zion, Torah Club, Mishpatim, Volume 5, page 439.

417 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 105-106.

418 First Fruits of Zion, Torah Club, Misphatim, Volume 5, pages 440-441.

419 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 46.

420 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 448.

Chapter 22

421 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 142.

422 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 91.

423 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 106.

424 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 95.

425 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 450.

426 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 96-97.

427 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 143.

428 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 106.

429 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 99.

430 Ibid, page 102.

431 Ibid, page 106.

432 First Fruits of Zion, Torah Club, Mishpatim, Volume Five, page 446.

433 Ibid, page 447.

434 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 109.

Chapter 23

435 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 112.

436 Ibid, page 113.

437 First Fruits of Zion, Torah Club, Mishpatim, Volume Five, page 448.

438 Ibid, pages 447-448.

439 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 117.

440 Theological Dictionary of the Bible, by Walter Elwell, Baker Book House, Grand Rapids, Michigan, 1996, page 1046.

441 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 235.

442 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 119.

443 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 235.

444 The Footsteps of the Messiah, by Arnold Fruchtenbaum, Ariel Ministries, Tustin, Ca, page 489.

445 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 144.

446 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 121.

447 Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 73.

448 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 124.

449 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 237-238.

450 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 144.

451 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, TN, page 47.

452 First Fruits of Zion, Torah Club, Mishpatim, Volume Five, page 452.

453 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 109.

454 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 145.

455 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 130-131.

Chapter 24

456 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 133.

457 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 49.

458 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 50.

459 First Fruits of Zion: Torah Club, Mishpatim, Volume Five, page 453.

460 Ibid, page 455.

461 Ibid, page 456.

462 Ibid, page 456.

463 Ibid, page 463.

464 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 139.

465 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 160.

466 First Fruits of Zion: Torah Club, Mishpatim, Volume Five, pages 455-456.

467 Ibid, page 457

468 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 140.

469 Ibid, page 141.

470 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 161.

471 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 240.

The Position of the Tribes

472 The Tabernacle, by Henry Soltau, Kregel Classics, Grand Rapids, Michigan, 1994, page 3.

Christ and the Tabernacle

473 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 180.

474 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 244.

475 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 180-183.

476 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 112.

The Sabbath, the Sign of the Covenant

477 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 264.

478 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 545.

479 The Sabbath, by Abraham Heschel, Farrar, Straus and Giroux, New York, New York, 1951, pages ?????.

480 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 113.

481 Walk Exodus, by Jeffrey Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 161.

482 First Fruits of Zion, Torah Club, Ki Thisa, Volume One, pages 449 and 452-453.

483 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 546.

484 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 266-267.

The Offerings of Materials for the Tabernacle

485 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 506.

486 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 113.

487 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 149.

488 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 253.

489 First Fruits of Zion, Torah Club, Terumah, Volume Five, page 469.

490 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 55.

491 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 150.

492 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 481.

493 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 290.

494 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 154.

495 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 246.

496 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 154.

497 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, pages 248-249.

498 Ibid, page 355.

499 Ibid, pages 148-149.

500 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 252-253.

501 Exodus, by W. H. Gispen, Zondervan Pub House, Grand Rapids, Michigan, 1982, page 245.

502 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 136.

503 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 355.

The Appointment of Bezalal and Ohaliab

504 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 266.

505 Walk Exodus, by Jeffrey Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 180.

506 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 115-116.

507 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 309.

508 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 262.

509 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, pages 103-104.

510 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 263.

The Courtyard, the Curtains and the Gate

511 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 116.

512 Christ in the Tabernacle, by Louis Talbot, The Truth Press, Glendale, Ca, 1942, page 67.

513 Ibid, page 71.

514 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 150.

515 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 185.

516 The Tabernacle, by Henry Soltau, Kregel Classics, Grand Rapids, Michigan, 1994, page 117.

517 Christ in the Tabernacle, by Louis Talbot, The Truth Press, Glendale, California, 1942, pages 110-112.

518 The Tabernacle, by Henry Soltau, Kregel Classics, Grand Rapids, Michigan, 1994, page 130.

519 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 263.

520 Christ in the Tabernacle, by Louis Talbot, The Truth Press, Glendale, California, 1942, pages 75-76.

521 The Tabernacle of Israel, by James Strong, Kregel Publications, Grand Rapids, Michigan, 1987, page 23.

522 The Tabernacle, by Henry Soltau, Kregel Classics, Grand Rapids, Michigan, 1994, page 118.

523 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 252.

The Bronze Altar

524 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, Ca, 1942, page 119.

525 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 75.

526 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 242.

527 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 116.

528 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 523.

529 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 125-126.

530 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 262.

531 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 150.

532 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 183.

533 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 119-120.

The Five Offerings Upon the Bronze Altar

534 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 142.

535 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 181.

536 Ibid, page 182.

537 Evangelism: A Biblical Approach, by Michael Cocoris, The Church on the Way, Los Angeles, California, 1992, pages 142-146.

538 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 143-144.

539 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 181.

540 Evangelism: A Biblical Approach, by Michael Cocoris, The Church on the Way, Los Angeles, California, 1992, pages 142-146.

541 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 147.

542 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 175.

543 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 91.

544 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 153.

545 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 150.

546 Evangelism: A Biblical Approach, by Michael Cocoris, The Church on the Way, Los Angeles, California, 1992, pages 142-146.

547 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 156.

548 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 177.

549 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 156-157.

550 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 179.

551 Evangelism: A Biblical Approach, by Michael Cocoris, The Church on the Way, Los Angeles, California, 1992, pages 142-146.

The Bronze Basin

552 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 178.

553 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 251.

554 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 174.

555 Manners and Customs of the Bible, by James Freeman, Logos International, Plainfield, New Jersey, 1972, page 75.

556 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 298.

The Outer Veil

557 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 241.

The Four Sanctuary Coverings

558 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 110.

559 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 149.

560 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 167.

561 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 109.

562 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 149.

563 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 223.

564 Ibid, page 225.

565 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 252-253.

566 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 225.

The Structure of the Sanctuary

567 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 171.

568 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 149.

569 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 227.

570 Walk Exodus, by Jeffrey Feinberg, Messianic Jewish Publishers, Clarksville, Maryland, 2000, page 127.

571 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 228.

572 The Tabernacle of Israel, by James Strong, Kregel Publications, Grand Rapids, Michigan, 1987, page 39.

573 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 230.

574 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 175.

The Golden Lampstand

575 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, TN, page 68.

576 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 120.

577 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 161.

578 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 67.

579 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 198-199.

580 Manners and Customs, James Freeman, Logos International, Plainfield, New Jersey, 1972, page 74.

581 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 164.

The Table of the Bread of the Presence

582 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 201-203.

583 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 206.

584 The Tabernacle of Israel, by James Strong, Kregel Publications, Grand Rapids, Michigan, 1987, page 63.

585 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 209.

586 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 120.

587 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 157.

588 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 514.

The Altar of Incense and the Anointing Oil

589 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 121.

590 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 241.

591 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 220-223.

592 Answers to Tough Questions, by J. Carl Laney, Kregel Publications, Grand Rapids, Michigan, 1997, page 305.

593 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 154.

594 Names of God, by Nathan Stone, Moody Press, Chicago, Illinois, 1944, page 45.

595 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 95.

596 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 154.

597 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 284.

The Inner Veil

598 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 118.

599 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 231.

600 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 179.

The Ark of the Covenant and the Mercy Seat

601 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 253.

602 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 59.

603 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 511.

604 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 152.

605 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 233-234.

606 Ibid, pages 254-257.

607 Ibid, pages 242, 258-260.

608 Ibid, pages 260-263.

609 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 254.

610 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 250.

611 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 512.

612 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 247.

613 Ibid, pages 250-253.

The Priesthood

614 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 124.

615 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 268.

616 First Fruits of Zion, Torah Club,Tetzaveh, Volume Five, pages 499-500.

617 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 151.

The Clothing

618 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 125.

619 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 213.

620 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, CA, 1942, page 46.

621 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 205.

622 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 277.

623 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 206.

624 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 126.

625 Exodus, Chapters 19-40, by Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, pages 81-82.

626 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 126-127.

627 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, page 53.

628 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 151.

629 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 83.

630 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 203.

631 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 127.

632 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 208.

633 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 128.

634 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 1269.

635 Ibid, page 152.

The Dedication of Aaron and His Family

636 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 278-280.

637 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 129.

638 Ibid, page 130.

639 Ibid, page 131.

640 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 153.

641 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 130.

642 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 223.

643 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 130-131.

644 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 224.

645 Ibid, page 226.

646 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 132.

647 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 229.

648 Ibid, pages 231-232.

The Priests Begin their Ministry

649 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 223.

The Immanuel Principle

650 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 132.

651 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 536.

The Day of Atonement

652 Christ in the Tabernacle, by Louis Talbot, The Church Press, Glendale, California, 1942, pages 276-277.

653 The Day of Atonement, Manuscript Number 119, by Arnold Fruchtenbaum, Ariel Minis-tries, Tustin, California, 1986, pages 7-9.

654 Ibid, pages 1-7.

655 Ibid, page 21.

656 Ibid, pages 15-20.

The Golden Calf Incident

657 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 281.

658 Ibid, page 283.

659 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 269.

660 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 134.

661 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, pages 316-317.

662 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 273.

663 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 286.

664 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 135.

665 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 322.

666 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 156.

667 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 324.

668 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 135-136.

669 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 281.

670 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 288.

671 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 574.

672 Commentary on the Old Testament: Exodus, by C. F. Keil and F. Delitzsch, Eerdmans Publishing Company, Grand Rapids, Michigan, 1985, page 226.

673 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 289.

674 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 283.

675 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 136.

676 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 285.

677 Ibid, page 286.

678 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 577.

679 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 137.

680 Ibid, page 137.

681 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 293.

682 Ibid, page 295.

683 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 137.

684 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 578.

685 Ibid, page 579.

686 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 296.

The Tent of Meeting

687 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 293.

688 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 298.

689 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 337.

690 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, pages 137-138.

691 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 293.

692 First Fruits of Zion, Torah Club, Tetzaveh, Volume 5, pages 497-499.

693 Ibid, page 302.

694 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 139.

695 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee 1991, page 122.

The New Stone Tablets

696 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 139.

697 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, page 44.

698 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 584.

699 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, page 44.

700 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 351.

701 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, pages 45-46.

702 Baker Theological Dictionary, edited by Walter Elwell, Baker Books, Grand Rapids, Michigan, 1996, page 447.

703 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, page 48.

704 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 140.

705 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, pages 48-49.

706 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 140.

707 Bibliotheca Sacra, Volume 158, Number 629, by Carl Laney, Dallas, Texas, January-March 2001, pages 49-50.

708 Ibid, pages 50-51.

709 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 310.

710 Ibid, pages 311-312.

711 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 140.

712 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 313.

713 Exodus, Chapters 19-40, by J. Vernon McGee, Thomas Nelson, Nashville, Tennessee, 1991, page 127.

714 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 141.

715 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, page 158.

716 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 318.

717 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, page 297.

718 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 141.

719 Names of God, by Nathan Stone, Moody Press, Chicago, Illinois, 1944, pages 44-45.

720 Moses and the Gods of Egypt, by John Davis, Baker Book House, Grand Rapids, Michigan, 1983, pages 297-298.

721 Gleanings in Exodus, by Arthur Pink, Moody Press, Chicago, Illinois, 1981, page 369.

722 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Massachusetts, 2001, pages 322-323.

723 Ibid, page 324.

724 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 596.

The Tabernacle and the Sh’khinah Glory

725 Exodus, Volume 2, by John Currid, Evangelical Press, Auburn, Mass, 2001, page 364.

726 The Bible Knowledge Commentary of the Old Testament, by John Wolvoord and Ron Zuck, Victor Books, Wheaton Illinois, 1986, pages 161-162.

727 Exodus, by Ron Youngblood, Moody Press, Chicago, Illinois, 1983, page 142.

728 The NIV Application Commentary, by Peter Enns, Zondervan Publishing, Grand Rapids, Michigan, 2000, page 602.

 

Glossary

Abba: an affectionate way to say Father, hence dear Father, or even Daddy, Papa.

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: the Tetragrammaton, meaning the four-letter name of YHVH. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI, however, is more of an affectionate name like daddy.

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies.

ADONAI Eloheinu: LORD our God.

ADONAI Nissi: the LORD my Banner.

ADONAI Shalom: the LORD of Peace.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies.

Adversary, the: Satan, the devil, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: “It is true,” or “So be it,” or “May it become true.”

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham.

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar or Bat Mitzvah: Son or daughter of the commandments. The ceremony by which a boy or girl at 13 or 12 is considered an adult.

Beit-Lechem: Bethlehem, birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Isar’el.

B’rit Chadashah: The New Covenant, New Testament.

Chesed: Mercy, righteousness (see the commentary on Ruth Af – The Concept of Chesed).

Cohen of Ha’Elyon: Priest of the God Most High.

Cohen Rosh Gadol: Great High Priest.

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Diaspora, the Dispersion: the scattering of the Jewish people in exile. Today over 8 million Jews live in Isra’el, and over 8 million Jews live in the Diaspora.

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deut 6:4).

El ‘Elyon: the Most High God.

El Shaddai: God Almighty.

Goyim: Nations, non-Jews, Gentiles.

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. If comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: The nations, or the goyim.

Halacha: The way, the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law), or the rules governing Jewish life.

Ha’Shem: While ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

Hag ha-Matzah: The Feast of Unleavened Bread.

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Kadosh: Holy.

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, came from among the Levites and were the forerunners of the Pharisees – though Pharisees were from all tribes, with no affiliation with Levi required.

Matzah: Unleavened bread, bread made without yeast.

Megillah (singular) or Megillot (plural): The five books in the Writings used for special readings during holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Messiah (Greek): Christ, the Anointed One.

Mashiach (Hebrew): Messiah, the Anointed One.

Mikveh: a bath o pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life.

Mitzvah: A good deed; literally command or commandment; more broadly, a general principle for living.

Mitzvot: commandments.

Moshe: Moses.

‘Olam haba, the: the age to come.

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Pesach: Passover. It is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim.

Purim: Meaning “lots,” the holiday based on the story of Esther.

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Resheet: One of several names for The Feast of Firstfruits.

Righteous of the TaNaKh, the: Old Testament believers.

Rosh ha-Shanah: The Feast of Trumpets.

Ruach: Wind or spirit.

Ruach HaKodesh: The Spirit of God, the Holy Spirit.

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear.

Shalom: Peace, wholeness, wellness; a greeting used when meeting or departing.

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty.

Sh’khinah: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el.

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days.

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tens, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrim festivals” that all able bodied Jews were expected to celebrate before YHVH in Yerushalayim.

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles.

Talmid (singular) or Talmudin (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprised of the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah”), N (for “Nevi’im,” or the Prophets), and K (for “Ketuv’im,” or the Sacred Writings). It is the collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament.”

Torah: literally, means teaching or instruction. It can be used for the five books of Moshe, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Tree of Life: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like to the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzitzit: A fringe that was put on a garment in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yeshua: Jesus, and is a masculine form, and a word play on yeshu’ah (salvation).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: the Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom Kippur: the Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

The Glory of the LORD Filled the Tabernacle
40: 34-38

The glory of the LORD filled the Tabernacle DIG: Why couldn’t Moses have installed the Sh’khinah glory himself? How important was the physical presence of God to the Israelites here compared to their exodus from Egypt, or the giving of the Torah? Why? What purpose for the Tabernacle did the Sh’khinah glory confirm? What role did the Sh’khinah glory play in confirming it when it was time to travel again?

REFLECT: When in your life did you most noticeably feel the physical presence of God? How is it made real to you now? What most reassures you about God’s presence in your life? Are you willing to move as YHVH directs?

The promise that God would indeed dwell with His people was finally fulfilled. Then the cloud covered the Tabernacle, and the Sh’khinah glory of ADONAI filled the Sanctuary. It is important to understand that the Hebrew verb translated filled is in the fientive state, which means it reflects an ongoing, dynamic situation. That means that ADONAI would be with His people on a continuous basis, and He would go with them as they traveled to the Promised Land.

Although Moses had earlier said: Show me your glory (33:18), even he could not enter the Tabernacle, because the sight of God’s glory within was so overwhelming and awe-inspiring. (40:34-35). Therefore, the Sh’khinah glory then dwelt in the midst of the people of Isra’el. It would remain there until Solomon would build the Temple (First Kings, Chapters 9 and 10). At that time, the Sh’khinah glory left the Tabernacle and took up residence in the Most Holy Place in the Temple. It would remain there until shortly before the destruction of the Temple by the Babylonians in 586 BC. Ezeki’el describes the three-stage departure (Ezeki’el 10:3-5; 10:18-19; 11:23). When Christ returns to rule and reign for a thousand years, the Temple will be rebuilt and the Sh’khinah glory will once again dwell in the midst of the nation of Isra’el (Ezeki’el 43:1-5).

In all the travels of the Israelites, whenever the cloud lifted from above the Tabernacle, they would set out. But if the cloud did not lift, they did not set out – until the day it lifted. So the cloud of ADONAI was over the Tabernacle by day, and fire was in the cloud by night, in the sight of all the house of Isra’el during their travels (40:36-38). The book of Exodus ends with a short poetic unit regarding this cloud (see the commentary on Numbers Bl – The Pilar of Cloud and Fire). The verbs in this paragraph are imperfects, which point to the fact that they occurred repeatedly (see Numbers Chapters 9 and 10). This was the method throughout the forty years of wilderness wanderings. But the pillar of cloud and fire was different than the Sh’khinah glory. The Sh’khinah dwelt permanently in the Tabernacle, while the cloud changed depending if it was daytime or nighttime, it dwelt outside of the Tabernacle, and it moved.

Haftarah P’kudei: M’lakhim Alef (First Kings) 7:51-8:21 (A); 7:40-50 (S)
(See my commentary on Deuteronomy Af – Parashah)

The Ruach Ha’Kodesh is brought to the forefront in the dedication of Solomon’s Temple in the same way He was witnessed at the dedication of the Tabernacle. But at the dedication of Solomon’s Temple, the Sh’khinah glory filled the Temple so much, that the priests could not perform their service. This spectacular event was seen by the whole assembly of the people (First Kings 8:10-11 and 14). Next, Solomon gave thanks for YHVH fulfilling His word that David’s son would build a house for ADONAI and sit upon the throne (First Kings 8:20). The concluding verse makes the interesting comment that Solomon had provided a place for the Ark (First Kings 8:21). Long ago, Moshe once spread the curtains of the Tabernacle, and then followed up by bringing the Ark, with the tablets of stone, into the Most Holy Place (Exodus 40:17-19). Now, Solomon does the same thing, with the same result!

B’rit Chadashah suggested reading for Parashah P’kudei: Revelation 15:5-8

John, on the island of Patmos, looked and saw the Most Holy Place in heaven opened (Revelation 15:5). The Tabernacle on the earth during Moses’ day was a mere replica of the true Tabernacle in heaven (Hebrews 8:2). During the Great Tribulation, seven angels will emerge from the Most Holy Place with the seven bowls of plagues (15:6). The TaNaKh teaches that once a year on the Day of Atonement, the high priest would take a bowl of blood from a goat into the Most Holy Place. He would dip his fingers in the bowl and sprinkle the goat’s blood on the mercy seat. This was done to offer atonement for the sins of the people of Isra’el for the previous year. Since the antichrist and his followers will not accept the blood of Yeshua as an atonement for their sins, one of the four living creatures will give the seven angels seven golden bowls filled with the wrath of God (Jeremiah 25:15), and instead of sprinkling the blood on the mercy seat, they will pour them out upon a sinful and unrepentant world (15:7). Then, the sanctuary was filled with smoke from God’s Sh’khinah (Exodus 34-35; First Kings 8:10-11; Isaiah 6:1-4), that is, from His power; and no one could enter the Sanctuary until the seven plagues of the seven angels had accomplished their purpose (15:8).

There would be a day in the future, when Moses would see the glory of Christ in all His fullness. Moses and Elijah appeared on the Mount of Transfiguration with the radiant Christ and spoke to Him about His departure, or exodus in the Greek text of the New Covenant. Moses had led his people in an exodus from Egypt, and then, nearly fifteen hundred years later, Luke was talking about a second exodus, which Jesus would make from this world. Sharing that moment of revelation on the mountain through sleep filled eyes were three of Jesus’ disciples. When they looked at Jesus, they saw His glory (Luke 9:31-32) along with Moses and Elijah. Needless to say, Moses saw that glory also, and his centuries long wait had been very worthwhile. For Moses, faith had finally become sight.

What do the closing verses of this book have to say to us? Many times I have quoted the book of Hebrews to help us understand the book of Exodus. That is because Hebrews 3:1 through 4:13 is somewhat of a commentary on Exodus, at least more so than any other section of the New Covenant. The basic analogy that the writer to the Hebrews draws is that Isra’el’s desert wanderings correspond to our daily lives as we journey to our Canaan.

Therefore, the end of Exodus is among the most applicable parts of the book. These last verses have something to say to us, since we too, have been delivered and are waiting to arrive at our final destination. We, like the Hebrews, are poised to reach our rest.

On this journey, we follow our holy Redeemer as He leads and guides us to the Promised Land. Admittedly, there is no cloud overhead, but we have the Holy Spirit living within us. He brings us to our final destination just as surely as the cloud guided the Israelites to theirs. We should take comfort in this. ADONAI of the exodus is still guiding. He is present with His people wherever they go, not only to Canaan, but also to a better country – a heavenly one (Hebrews 11:16).

The end of Exodus is the end of one story, but the beginning of many others. This was not only true for the Israelites, whose triumphs and tragedies we have seen, but for us as well. We who have been redeemed by Jesus Christ are also poised daily for journeys that we will take. This is the recurring theme in C. S. Lewis’ Chronicles of Narnia series. As we reach the end of Exodus, I am reminded of how Lewis ends his series, on the final page of The Last Battle, He writes,

Now at last they were beginning Chapter One of the Great Story, which no one on earth has read; which goes on forever, and which every chapter is better than the one before.

This is the message of Exodus. This is the message of the gospel.⁷²⁸

Hazak, hazak, v’nik’chazek!
Be strong, be strong, and let us be strengthened!

So the Tabernacle was Set Up
on the First Day of the First Month
40: 17-33

So the Tabernacle was set up on the first day of the month DIG: Why do you think ADONAI wanted the Tabernacle built in the first place? How would focusing their attention help His people to understand Him and to communicate with Him? What is the danger of limiting the LORD to merely the Tabernacle or its furnishings? How does God seek to avoid this danger? How does this passage illustrate His desire for obedient worship?

REFLECT: Accepting that you are a sinner and can never be perfect, have you dedicated yourself to God or are you merely interested? In a breakfast of eggs and ham, the chicken was interested but the pig was dedicated. Which one are you? Before accepting Jesus Christ we were brute beasts, unable to keep from sinning (Second Peter 2:12; Romans 7:18-19). But now we have a choice. What are you choosing?

So the Tabernacle was set up on the first day of the first month in the second year since the Israelites arrived at the foot of Mount Sinai. These verses record the careful setting up of the Tabernacle in response to the LORD’s command. When Moses set up the Tabernacle, he put the bases in place, erected the frames, inserted the crossbars and set up the poses. Then he spread the tent over the Sanctuary and put the covering over the tent, as ADONAI commanded him (40:17-19).

He took the Ten Commandments on the two tables of stone and placed them in the ark of the Covenant, attached the poles to the ark and put the mercy seat over it. Then he brought the ark of the Covenant into the Most Holy Place and hung the inner veil, as ADONAI commanded him (40:20-21).

Moses placed the table of the bread of the Presence in the Sanctuary on the north side of the Tabernacle outside the inner veil, and set out the bread on it before the LORD, as ADONAI commanded him (40:22-23).

He placed the golden lampstand in the Sanctuary opposite the table on the south side of the Tabernacle, and set up the lamps before the LORD, as ADONAI commanded him (40:24-25).

Moses placed the gold altar of incense in the Sanctuary in front of the inner veil, and burned fragrant incense on it, as ADONAI commanded him. Then he put up the outer veil at the entrance to the Tabernacle (40:26-28).

He set the bronze altar near the entrance to the Tabernacle, and offered on it burnt offerings and grain offerings, as ADONAI commanded him (40:29).

He placed the bronze basin between the Sanctuary and the bronze altar and put water in it for washing, and Moses and Aaron and his sons used it to wash their hands and feet. They washed whenever they entered the Sanctuary or approached the gold altar of incense, as ADONAI commanded Moses.

Then Moses set up the courtyard around the Tabernacle and the bronze altar and put up the gate to the courtyard. And so Moses fulfilled the command that God had given him (40:29-33a). That point is underscored in this section with the recurrence of the summary: as ADONAI commanded Moses. This phrase appears seven times in this section. Those seven subsections of the setting up of the Tabernacle may point, once more, to the creation account. Also, the very last line, where Moses finished his work is a reminder of Genesis 2:1 where God finished the work of creation that He had been doing.

Then the LORD said to Moses: 
Set Up the Tabernacle
40: 1-16

Then the LORD said to Moses: set up the Tabernacle DIG: How long did it take to set up the Tabernacle? How faithful was Moses to the instructions he had received from ADONAI on Mount Sinai?

REFLECT: How have you responded to what ADONAI has commanded you to set up, or put in order, in your own life? Have you been faithful to do everything just as the LORD commanded?

Then ADONAI commanded Moses to set up the Tabernacle. The account of the location of the various articles begins with the Ark of the Covenant, the most important piece of furniture in the Tabernacle, and moves outward to the court. God wanted the Ark of the Covenant set up in the Most Holy Place behind the inner veil. He wanted the table of the bread of the Presence and the bread that belonged on it set up. Then He wanted the golden lampstand and its lamps set up. He wanted the golden altar of incense set up and the outer veil at the entrance to the Sanctuary hung. He wanted the bronze altar set up in front of the gate to the Tabernacle. He also wanted the bronze basin between the Sanctuary and the bronze altar set up and water put in it. Lastly, He wanted the courtyard set up and the gate hung at the entrance.

Take the anointing oil and anoint the Tabernacle and everything in it; dedicate it and all its furnishings, and it will be holy. Then anoint the bronze altar and all its utensils; dedicate the altar, and it will be most holy. Also anoint the bronze basin and its stand and consecrate them (40:9-11).

After all this was done, Moses wanted the entire Tabernacle and the priests to be dedicated (to see link click Gf – Dedicate Aaron and His Sons So They May Serve Me as Priests). Bring Aaron and his sons to the entrance to the Tabernacle and wash them with water. Then dress Aaron in the sacred garments, anoint him and dedicate him so he may serve Me a high priest. Bring his sons and dress them in tunics. Anoint them just as you anointed their father, so they may serve me as priests. Their anointing will be to a priesthood that will continue for all generations to come. The phrase for all generations to come means until the Dispensation Grace arrived. Moses did everything just as the LORD commanded him (40:12-16).

The Tabernacle was erected about a year after the Exodus from Egypt, on the first day of the month (40:1). The Exodus occurred on the fourteenth day of the first month (12:2, 6, 33-34), in the second year (40:17). Since the Israelites arrived at the foot of Mount Sinai three months after the Exodus, they were there at Sinai eight and one-half months. Part of that time (at least 80 days) Moses was on the mountain (24:18, 34:28). Consequently about six and one-half months were required to gather the materials and construct the Tabernacle. It took from about mid-September to late March.⁷²⁷

Moses Inspected the Work on the Tabernacle
39: 32-43

Moses inspected the work on the Tabernacle DIG: What about this passage reminds you of the creation narrative? Why do you think it was necessary for Moses to inspect the work of the people? How do you think they felt when he blessed them? How do you think it made them feel about the work they had just done and the God they served?

REFLECT: What failure in the past has led to your greatest success? What have you done for God this past month? If Moses had inspected your work, would He have blessed you? Why or why not? Are you motivated to keep doing your best and receive from God the ultimate blessing: Well done, good and faithful servant (Matthew 25:21)?

The book of Exodus concludes with a solemn ceremony of dedication of the Tabernacle and the priesthood. So all the work on the Tabernacle was completed and the artisans rested, because they had done everything just as ADONAI commanded Moses (39:32).

Moses inspected all the work done on the Tabernacle. Then they brought the individual parts of the Tabernacle to him: the tent and all its furnishings, its silver bases, gold rings, frames and crossbars overlaid with gold, wooden posts and silver bases; the covering of ram skins dyed red, the covering of hides of sea cows and the inner veil; the ark of the covenant with its poles and the mercy seat; the table of the bread of the Presence; the pure gold lampstand with its row of lamps and all its accessories, and the oil for the light; the golden altar, the anointing it, the fragrant incense, and the outer veil; the bronze altar with its bronze grating, its poles and all its utensils; the bronze basin with its stand; the curtains of the courtyard with its posts and bronze bases, and the gate to the courtyard; the ropes and bronze tent pegs for the courtyard; all the furnishings for the Tabernacle; and the woven garments worn for ministering in the Tabernacle, both the sacred garments for Aaron the high priest and the garments for his sons when serving as priests (39:33-41).

For the second time we are told that the Israelites had done all the work just as God had commanded Moses. The people were able to rest as Moses inspected the work and saw that they had done it just as ADONAI had commanded. The repetition of this clause in the form of an inclusio serves to highlight the theme of the whole section. So Moses blessed them (39:42-43).

In the act of building the Tabernacle, the people had a physical and decisive reminder of who they were as the people of God. As we have seen, there was also a dark side to their identity. One of the patterns we have noticed in our study of Exodus is just how fickle and unfaithful Isra’el had been. Even in the construction of the Tabernacle, the people learned righteousness from continued obedience. What’s beautiful about this passage is that having learned from their past disobedience, God’s people made sure that they followed God’s spoken word exactly at this point. With careful attention to detail, they moved forward in obedience to His commands.

The blessing, after the work was completed, also reminds us of the seventh day of creation. Thus the heavens and the earth were completed in all their vast array. And God blessed the seventh day and made it holy because on it He rested from all the work of creating what He had done (Genesis 2:1-2). The reason for this parallel may be to point out that the redemption of Isra’el and the construction of a Tabernacle was a recreation account like Genesis – that is, God was among His people in the beginning.⁷²⁵

It is interesting that Psalm 90, one of the eleven psalms attributed to Moses, seems particularly suitable for such a blessing. He starts out by saying: God, you have been our dwelling place throughout all generations, as a foreshadowing of the Tabernacle, which was then being inspected. And he ends his psalm by saying: May Your deeds be shown to Your servants, Your splendor to their children. May the favor of ADONAI our God rest upon us; establish the work of our hands for us – yes, establish the work of our hands, which was the Tabernacle before him (Psalm 90: 16-17). And as a result, Moses blessed the work of their hands.⁷²⁶

If we approach our failures with a very practical view of spiritual growth, we will see two things. First, failure gives way to humility for the best of us. Secondly, grace gives way to hope for the worst of us. When a believer experiences failure, it produces humility. When a sinner experiences grace after failure, it produces hope. Often it is the experience of God’s grace in forgiveness after our past failures that equip us with greater determination to say no to sin and yes to righteousness. Much of Isra’el’s history in Exodus is riddled with failure. ADONAI’s instruction for them to build Him a dwelling place was a sign of mercy and grace. We can find great satisfaction in finishing the work the LORD has assigned to us.

The Radiant Face of Moses
34: 29-35

The radiant face of Moses DIG: Why did the face of Moses shine? Why was that a cause for fear? What must Moses have said to bring the people back? For whose sake was Moses’ face veiled? His own? The people’s? God’s? Why was the veil lifted when Moses spoke to God? What did that say about his relationship with God? With the people?

REFLECT: Why do believers not have to wear a veil? In what ways are you being transformed into His likeness? How should we live our lives as a result of Paul’s application to us today (see Second Corinthians 4:1-18)? How will you feel when you finally see God face to face?

Moses came down from Mount Sinai the second time with the Ten Commandments in his hands. In contrast with the anger and holy indignation that Moses showed when he returned with the first set of tablets (32:19), the second time he came down his face radiated as a result of his talking with ADONAI (Second Corinthians 3:7). His face was shining because he had been in the very presence of God. But he was not aware of it. That made Aaron and all the Israelites afraid of him. They were so filled with awe that not only did they not approach Moses, but they also apparently fled from him. However, Moses encouraged them to listen as he spoke to them of the stipulations of the New Covenant (34:29-32). His radiant face would serve to authenticate his message and his person.

The tablets of stone foreshadowed a new covenant that God would make with Isra’el. “Here, the days are coming,” says ADONAI, “when I will make a new covenant with the house of Isra’el and with the house of Judah. It will not be like the covenant I made with their fathers on the day I took them by their hand and brought them out of the land of Egypt; because they, for their part, violated My covenant, even though I, for my part, was a husband to them,” says ADONAI. “For this is the covenant I will make with the house of Isra’el after those days,” says ADONAI: “I will put my Torah within them and write it on their hearts; I will be their God, and they will be my people. No longer will any of them teach his fellow community member or his brother, ‘Know ADONAI;’ for all will know Me, from the least of them to the greatest; because I will forgive their wickedness and remember their sins no more” (Jeremiah 31:31-34 CJB).

When we read that a radiant brightness glowed from the face of Moses, we need to understand where the word radiant comes from. The verbal form for sent out rays, is a denominative of the Hebrew noun qaran, which literally means horn. The Latin Vulgate translation of the Bible, and the Church father Jerome (in his commentaries) took the word literally and understood it to mean that Moses actually come down from Mount Sinai with horns on his head. Because of the Vulgate translation, many depictions of Moses in art, from medieval times onward, portray him with horns. The most famous is Michelangelo’s painting of him at Saint Peter in Chains in Rome. On the contrary, it is clear that the term qaran can have the meaning of radiating beams. For example, Habakkuk, when describing the mighty acts of God said: His glory covered the heavens and his praise filled the earth. His splendor was like the sunrise. Rays flashed from His hand where His power was hidden (Habakkuk 3:3b-4).⁷²²

We are introduced to the veiling procedure of Moses. The verbs indicate that they were repetitive or habitual. The procedure can be divided into two parts. First, when Moses was with God, or when he was reading aloud to the people any of God’s newly given commandments, he was unveiled. Whenever he entered God’s presence in the Tent of Meeting to speak with Him, he removed the veil until he came out. There was no reason for veiling when he appeared before God (Hebrews 4:13), and there the radiance of his face was recharged, as it were. And when he came out and told the Israelites what he had been commanded, they saw that his face was radiant. Secondly, when Moses finished reading to the Israelites, he put the veil back over his face until he went into speak with ADONAI again (34:33-35). Why would he cover his face back up? Certainly it was out of humility. But it was also to accommodate the weakness of the people. The Bible gives us the impression that the radiance slowly faded, until it was recharged in the presence of God.⁷²³ If his face had faded too quickly, the implication is that it would have led to unbelief. After all, it didn’t take much for that group to lose faith.

Haftarah Ki Tissa: M’lakhim Alef (First Kings) 18:20-39 (A) 18:20-39 (S)
(See the commentary on Deuteronomy, to see link click Af – Parashah)

Elijah builds an altar in a place God chooses to make His name known (20:24). This privilege was permitted any firstborn in Isra’el prior to the golden calf (to see link click Gq – The Golden Calf Incident). Elijah is called by ADONAI to confront the northern kingdom of Isra’el’s headlong plunge into idolatry. Ahab, the eighth idolatrous king to follow in the footsteps of Jeroboam, who set up two golden calves, one in Bethel and the other in Dan (First Kings 12:28-32). Now Ahab accelerated the wickedness by building a temple and altar to the Phoenician god Ba’al (First Kings 16:30-32). As a result, Elijah shut up the sky for three years (First Kings 17:1, 18:1; Revelation 11:3-6). Then ADONAI sent him to confront Ahab. The nation was desperate for rain! Ba’al was the storm god, and he controlled fire as well. So Elijah called for a showdown. He called for an altar to be built, a sacrifice to be made, and a contest to see who could send down fire to consume the sacrifice and rain to end the drought. But end the end, YHVH not only demonstrated His power and superiority over Ba’al and his worshipers, but he also humiliated the vindictive Queen Jezebel (First Kings 18:20-39).

B’rit Chadashah suggested reading for Parashah Ki Tissa: Luke 11:14-20; Acts 7:35-8:1; First Corinthians 10:1-13; Second Corinthians 3:1-18

In Second Corinthians 3:7-18, Paul makes a comparison between the Torah under Moses and the New Covenant under Christ. The most relevant section begins when he says: Therefore, with a hope like this, we are very open (Second Corinthians 3:12 CJB). Moses’ ministry was fading but was accompanied by glory. The gospel, however, has surpassing glory (Second Corinthians 3:9-11). It is what believers have access to that causes us to be open. Why? Because we do not put a veil over our faces. Unlike Moses, who put a veil over his face, so that the people of Isra’el would not see the fading glory come to an end. (Second Corinthians 3:13 CJB).

Then Paul contrasts Moses and believers today. What is more, their minds were made stonelike; for to this day the same veil remains over them when they read the TaNaKh; it has not been unveiled, because only by Messiah is the veil taken away. Yes, still today, whenever the Torah is read, a veil lies over their heart. “But,” says the Torah, “whenever someone turns to ADONAI, the veil is taken away” (Second Corinthians 3:14-16 CJB).

The heart of the matter is found in the last verse of Rabbi Sha’ul argument. Believers reflect Messiah’s glory because the veil is taken away. We like Moses, see God’s glory. This is why we, too, reflect the glory. The difference is that the glory that we reflect does not fade away, so that we do not need to wear a veil. And our glory does not fade away because, unlike Moses, we are being transformed into His likeness with ever-increasing glory, which comes from ADONAI, who is the Spirit (Second Corinthians 3:18). Moses had to keep going back to God for repeated exposure to His glory. One shot was not good enough. Eventually, Moses had to go back again and again for another “dose” of God’s glory. But we are not like that. For us the veil is taken away and need not be worn, because our glory does not fade – for we are in Messiah.⁷²⁴

Moses Was There with the LORD for Forty Days
34: 10-28

Moses was there with the LORD for forty days DIG: What were the key lessons God wanted to teach His people about His nature? About worship? Obedience? Covenant relationships? Separation from other peoples and their gods? Moses was again gone forty days. What do you think the Israelites did that time around as they waited for his return?

REFLECT: What rivals does God have for your attention? What, if anything, is standing in the way of your drawing close to Him? In other words, what needs to go? Moses fasted to draw close to God. How do you get close to Him? What is God trying to protect you from? How has God blessed your faithfulness and obedience?

Periodic renewals of the Sinaitic covenant were necessary throughout Israelite history (see Deuteronomy 5:2-3, 29:1; Joshua 24:25; Second Kings 23:1-27), and the first of them had to take place soon after the golden calf incident.⁷¹¹ Then ADONAI said: I am making a covenant with you (34:10a). The verb translated making is actually the participle for the Hebrew word cutting. Bloodletting became such an integral part of covenant-making that the act became synonymous with making a treaty.⁷¹²

Before all your people I will do wonders never before done in any nation in all the world. This was quite a statement when we consider whom He is talking to. These were the people who saw the Nile turn into blood and the ten plagues of Egypt, who saw the Red Sea part so they could escape and the mightiest army on the face of the earth obliterated, and were led through the desert by a pillar of fire by night and pillar of cloud by day, and now He was saying that they were going to see wonders that they had never seen before! The people you live among will see how awesome the work that I, ADONAI, will do for you is (34:10b). Many of the things He was about to say, He had said earlier in Chapters 20 through 23. What was emphasized here was that God’s covenant with Moses, broken by the golden calf incident, was then going to be renewed. It was therefore understandable that strong emphasis was placed on the wickedness of the sin of idolatry. They were to obey what God had commanded them that day (34:11). These verses were a preamble or introduction to the terms of the covenant that follow in verses 12-18.

ADONAI promised to drive out the Amorites, Canaanites, Hittites, Perizzites, Hivites and Jebusites before them. This is the third time He has mentioned this. But He warned them to be careful not to make a treaty with those who lived in the Promised Land, because they would become a snare to them. Isra’el was to break down their altars, smash their sacred stones (probably representing male gods) and cut down their Asherah poles (symbols of the Canaanite goddess Asherah). Do not worship any other god, for ADONAI, whose name is Jealous, is a jealous God (34:11-14). We think of jealous as a negative term. What is He jealous of? Everything! Our time. Our thoughts. Our heart. Or anything else that gets in between Him and you. But actually, the meaning here of Him being jealous is that He can tolerate no rivals and is zealous for your worship of Him. He does not want to share His honor and glory with false gods.

Political alliance and intermarriage with Canaan inhabitants was strictly forbidden. Be careful not to make a treaty with those who live in the Promised Land. This was not because of a lack of neighborliness or for ethnic or racial reasons but because when they prostituted themselves to their gods and sacrificed to them, the Israelites would eventually eat their sacrifices and accept their gods. And if the Canaanites chose some of their daughters as wives for Hebrew men and those daughters prostitute themselves to their gods, they would lead your Hebrew men to do the same (34:15-16). As a result, they would be led back into spiritual adultery. They were warned not to make any cast idols, like the golden calf, again (34:17).

The land of Canaan was covered with idolatry just like a dog is covered with fleas. The land was filled with gross immorality, and YHVH was warning Isra’el to keep herself separate from them. Isra’el was either to destroy them or drive them out of the land. The critics down through the years have criticized this. Apparently, they have not investigated the reason for this extreme measure. Of course, the obvious reason is that God was protecting His own from the horror of idolatry. But there is another reason. It is known today that venereal disease was in epidemic proportions among the people of Canaan. ADONAI was attempting to protect His people from the ravages of disease. Isra’el disobeyed God and did not completely clear the land of those people and suffered the sad consequences. Finally, God had to send disobedient Isra’el into seventy years of Babylonian captivity.⁷¹³

After having described the forms of worship Isra’el was to avoid, God reminded her of the proper observance of the three main annual festivals in their religious calendar, an emphasis that appeared earlier in the Book of the Covenant (23:14-17).⁷¹⁴

Pesach lasted but on day and was to be observed in Abib (March-April), the month of the exodus (34:18). It was followed immediately by the Feast of Unleavened Bread for a total of seven high holy days (Exodus 23:15; Leviticus 23:4-8; Deuteronomy 16:1-8). Then God reminded Isra’el of her obligation to rest on the Sabbath. He said: Six days you shall labor, but on the seventh day you shall rest. That meant that they needed to rest even during the two busiest times of the year, the plowing season and the harvest season (34:21).⁷¹⁵ In addition, when these two terms are used together in the TaNaKh they symbolize the entire calendar year (Gen 45:6; 1 Sam 8:12). Thus, they were prohibited from working on any Sabbath during the whole year. There were no exceptions.⁷¹⁶

Then they were to celebrate Shavu’ot with the firstfruits of the wheat harvest, and lastly, the Feast of Ingathering, or Sukkot, at the turn of the year. In order to bind the nation together in religious worship, all males were to appear before the Lord, ADONAI, God of Isra’el three times a year at the feasts of Pentecost, Tabernacles and Passover. The Lord promised to drive out nations before them and enlarge their territory and that no one would invade their land when they went up three times each year to observe the three annual festivals (34:22-24). They didn’t need to worry. If they were faithful, God would be faithful and in turn their faithfulness and obedience would lead to national unity and strength.⁷¹⁷

They were also to obey all of the festival regulations that were quoted from previous sections of Exodus (13:12-13; 20:9-10; 23:18-19). Because of the tenth plague and the death of the firstborn, the Feast of Unleavened Bread was intricately connected with the dedication of all the firstborn. The first offspring of every womb belonged to the Lord, including all the firstborn males of your livestock, whether from herd or flock. The firstborn donkey with a lamb was to be redeemed, but if you do not redeem it, break its neck. All their firstborn sons were to be redeemed. No one was to appear before God empty handed (34:19-20). This practice was most appropriate because spiritually, Isra’el was the firstborn of God and free from the judgment of the final plague.

They were commanded not to offer the blood of a sacrifice along with anything containing yeast during the Feast of Unleavened Bread, and not to let any of the sacrifice from the Passover Feast remain until morning (34:25). God did not want the celebration of the feast separated from the death of the lamb. They were also to bring the best of their firstfruits to ADONAI, related to the Feast of Weeks, and were prohibited from cooking a young goat in its mother’s milk (Exodus 34:26, 23:19; Deuteronomy 14:21).

Moses was commanded to write down a summary of the festival regulations that God had just given him. Then ADONAI rewrote the Ten Commandments as He had promised He would (34:1), and as He had inscribed the original tablets in the first place (34:27 and 28b).⁷¹⁸ In doing so, He was clearly revealing what He expected of them.⁷¹⁹ His message was clear. Despite Israel’s sin, God was moving ahead with the redemption of the nation.

Just as he had done previously (24:18), Moses was there with God forty days and forty nights without eating bread or drinking water (34:28a). A similar fast had been kept on the previous occasion (Deuteronomy 9:9), though not mentioned in the Exodus account. Fasts of this extraordinary length are recorded only of Moses, Elijah (First Kings 19:8), and Jesus Himself (Matthew 4:2).⁷²⁰ Moses was on the mountain and Christ was in the desert. Moses was receiving the Torah from God and Messiah was being tempted by Satan to reject the Torah. We can hardly know which was the greater wonder of the two: that Moses was permitted to spend a season in the presence of ADONAI, or that God would come down to be a friend of Moses for forty days.⁷²¹ So after receiving his instructions and the rewritten Ten Commandments, Moses made his way back down the mountain for the last time and put the tablets in the ark that Moshe had made for them (Deuteronomy 10:5).

Is your relationship with God not as close as it once was? Here is a story that will help you out. An older man and his wife went out for a drive. They came to a stop signal and while waiting for the light to turn green the wife noticed a teenage couple in the car in front of them. The boy was driving and the girl was just plastered to his side. It almost looked like one person. The wife turned to her husband and said, “Honey, I remember when we used to be like that. What happened? Her husband turned to her and said, “I haven’t moved!” If you are not as close to God as you once were, guess who moved?

The LORD said to Moses:
Chisel Out Two Stone Tablets
34: 1-9

The LORD said to Moses: chisel out two stone tablets DIG: Why was it so important to have another set of stone tablets? In the days before computers and instant copiers, what was involved in replacing the first set? Moses wanted to know more about God. Do you think he was surprised at what he found? Why or why not?

REFLECT: How has God revealed His name to you? What character traits of His have come to mean the most to you? When you learn more about the character traits of God, how does it affect your relationship with Him? If God has taken away your sins as far as the east is from the west, where have they gone?

The concrete symbol of the covenant between God and Isra’el was to be replaced. Earlier, Moses had destroyed the original tablets (32:19) because of the golden calf incident. Afterwards, God commanded that a similar set of stone tablets be made. ADONAI told Moses to chisel out two stone tablets like the first ones made by His hands (24:12, 31:18, 32:16). God wrote the same exact words that were on the first tablets. The first set of stone tablets were cut by ADONAI, but the second set Moses had to chisel out by himself. The fact that Moses had to chisel them may indicate God’s displeasure with him for having destroyed them to begin with (34:1).

In any event, Moses was to be ready by morning and travel up on Mount Sinai for the third and last time to receive the Torah. He was to present himself alone on top of the mountain. As in 19:13, all others, including Joshua, were to keep their distance from the mountain. Moses ascended to the top of Mount Sinai, and ADONAI came down in the cloud and stood there with him and proclaimed His name (34:2-5).

YHVH, YHVH Elohim

YHVH began His self-revelation to Moses by pronouncing His divine name twice, YHVH, YHVH, followed by the El, the biblical name for Deity. This is the only place in the Hebrew Bible where this exact formula occurs. The translators of the Septuagint apparently thought the second YHVH was redundant, so they deleted it. Some have taken the double name as meaning, YHVH, He is YHVH. But however one interprets it, it seems clear that the double name emphasizes God’s name, and causes the reader to pause and reflect on its meaning and the description that follows. Because the Jewish tradition forbids the pronunciation of the Divine Name, many choose to use ADONAI in its place (see Ac – Introduction to Exodus).

In the past, God had revealed Himself to Moses by His actions in relationship to His people. But now, as He passed in front of Moses, He revealed Himself through His character. ADONAI, ADONAI, the compassionate and gracious God, slow to anger, overflowing with kindness and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet, He does not acquit unrepentant sinners; He punishes the children and their children for the sin of the fathers to the third and fourth generations (34:6-7). Here we find the solution to the golden calf incident, and the fulfillment of what God said He would do in 33:19-23. He said He would pass in front of Moses, reveal Himself in His grace, mercy and compassion.698

Compassionate: The first thing God revealed about Himself is that He is El Hanun, the God of compassion. This describes a deep love rooted in some natural bond. This love is usually that of a superior being (God) for an inferior being (us). The psalmist declared: As a father has compassion on his children, so ADONAI has compassion on those who fear Him (Psalm 103:13). It is a deep and tender feeling that is aroused by the sight of weakness or suffering in those who are dear to us or need our help.

God, Your deep sorrow and sympathy for my suffering and troubles strengthen my resolve to press through. You bless me with perseverance and vigor so I can reach my goal.

Another concept associated with God’s compassion is His sovereign decision. He says: I will show compassion on whom I will have compassion (33:19). His compassion is a sovereign decree to those whom He chooses. It is also linked to His faithfulness. For ADONAI your God is a compassionate God; He will not abandon or destroy you or forget the covenant with your forefathers, which He confirmed to them by an oath (Deuteronomy 4:31). And because He is compassionate, He is also forgiving. The psalmist declared: Yet He, being compassionate, forgave their sins and did not destroy them (Psalm 78:38). Through the exercise of His compassion, God spared the Hebrews who were deserving of judgment. Deuteronomy 31:1-3 tells us that repentance from sin will be met with God’s compassion and restoration to blessing. The prophets reveal that God’s compassion provides the basis for Isra’el’s future restoration (Isaiah 49:13; Jeremiah 12:15), national redemption (Micah 7:19), and far eschatological hope (Isaiah 14:1; Jeremiah 33:26; Zechariah 1:16). Anticipating the future blessings for His people Isra’el, ADONAI declared: For a brief moment I abandoned you, but with deep compassion I will bring you back (Isaiah 54:7).

God is a compassionate Father. He loves His children and He will never abandon us. He will always be available in a believers’ times of need, seeking their good for His ultimate glory. Although infinitely holy, His compassion allows Him to deal gently with weak and failing people. He is full of tender sympathy for the sufferings and the miseries of human frailty. Because of His compassion, He is always ready and willing to forgive sins and to restore fallen people to Himself.⁶⁹⁹

Gracious: The second fact God wanted Moses to know about Himself is that He is gracious. This tells us the basis on which ADONAI gives His grace. It has nothing to do with mankind, but solely because of His kindness. All of God’s grace is a gift, freely given to a people entirely devoid of any worthiness.⁷⁰⁰ The kindness people extend to others may have some hope of reward. But with God, things are different. He has no ulterior motives. Because God is gracious, He will hear the cry of the poor (22:27). Since God is gracious, He will not turn away from the repentant (Second Chronicles 30:9). Given that God is gracious, He will not abandon His people (Nehemiah 9:17 and 31). His grace is featured throughout the Bible, from Genesis to Revelation, emphasizing the basis for God’s kindness toward His people.

Slow to anger: Thirdly, the Bible reveals that ADONAI has a legitimate basis for His anger, because the sin and disobedience of His people dishonors and displeases Him (32:10). But His anger, though fierce (Numbers 25:4, 32:14; Joshua 7:26; Jeremiah 25:37), is not sinful or evil. It is grounded in His holy character, which is offended by sin. God’s anger often results in His chastising (Psalms 6:1, 38:1) and punishing (Second Samuel 6:7; Jeremiah 44:6) His people. Yet while God may be rightfully angry over sin and disobedience, He is slow to anger. It is as if He takes a long, deep breath with sin, and holds His anger. Because of His character, He must punish sin, but He is in no hurry to do so. That doesn’t mean He isn’t serious about sin, rather, God’s patience gives the wicked time to repent. As Peter wrote: The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance (Second Peter 3:9). Yet, there will be a day when the wicked must stand before God’s great white throne and be judged according to their deeds (see my commentary on Revelation, to see link click Fo – The Great White Throne Judgment). Meanwhile, God continues to demonstrate His patience and grace. Though His anger is being kindled by human sinfulness, it is being kindled very slowly.

Overflowing with kindness: Fourthly, the Hebrew word translated kindness has the basic meaning of unfailing love or loyalty (see my commentary on Ruth Af – The Concept of Chesed). God’s kindness is demonstrated throughout the Scriptures. He is kind to all He has made (Psalm 145:9), even when His creatures are ungrateful and unworthy (Matthew 5:45; Luke 6:35). His kindness is intended to lead to repentance through Him, not rejection of Him (Romans 2:4). Therefore, it is the believer who can truly celebrate God’s kindness, even in areas not related to salvation. This can be seen in the deliverance from physical or mental distress, fear and trouble. Nonetheless, our salvation comes from the kindness of God (Ephesians 2:7-8). What is true of God in general is also specifically true of Christ, who is gentle (Matthew 11:29-30). God’s favor is based upon His kindness and His unfailing love (Deuteronomy 7:8).⁷⁰²

Abundant in faithfulness or truthfulness: Fifthly, the basic idea here is that of firmness, certainty and dependability. This word if frequently applied to God as a characteristic of His Divine nature. The chronicler used it in describing the true God (Second Chronicles 15:3). As a characteristic of God, it is the means by which people come to know and serve Him (First Kings 2:4; Psalm 119:42). Here, in 34:6, the Hebrew word emphasizes faithfulness or truthfulness. Both, of course, are equally true of God. They are two sides of the same coin, because He is reliable and faithful, His words can be trusted. When you think about it, there is no reliable truth, or valid truth, apart from God. All truth comes from God and is true because it is related to God. His Word is as sure as His character. Jesus Christ acknowledged this truth about ADONAI when He said: Your word is truth (John 17:17).⁷⁰³

Maintaining love to thousands of generations: Sixth, God’s attributes are not just theoretical, they are very practical. They are not revealed to us merely to be discussed and admired. They reflect the very nature of ADONAI and how He showers His grace and mercy to those in need. God continually maintains His love towards His children. The participle, translated maintaining, does not mean retaining. Rather, it means that God extends His love to those in need. The rabbis teach that the word thousands means thousands of generations. This fits the context, which mentions generations in 34:7. Whereas the results of sin extend only to the third and fourth generations, God’s covenant of love extends for thousands of generations (Exodus 20:6; Deuteronomy 7:9; First Chronicles 16:15; Psalm 105:8).⁷⁰⁴ So God extends His faithful and truthful love to thousands of generations, not only the distant Israelites who were with Moses on Mount Sinai, but to the multiplied thousands who need His help and deliverance every day.

Forgiving wickedness, rebellion and sin: Seventh, another great truth God wanted Moses and His people to know about Himself was that He was willing to forgive. Although this passage isn’t the last of God’s divine attributes in this section, it is probably the climax. The Hebrew word forgive means to lift up, carry or take away. The verb is used figuratively here and elsewhere of God’s taking away sin (Genesis 50:17; Numbers 14:19; First Samuel 15:25, 25:28; Psalm 31:1), so that the guilty receive pardon and forgiveness. Sin can be forgiven and forgotten, because it is lifted up and carried away.⁷⁰⁵

When we reciprocate His covenant of love, ADONAI responds by forgiving our wickedness, rebellion and sin, the three terms used in the TaNaKh to describe disobedience toward God.706 The first word, wickedness, refers to an action that involves crooked behavior, a turning away from the straight and narrow way. It is literally the bending or twisting of God’s will and purpose. The second word, rebellion, can refer to a breach of relationships, civil or religious, between two parties (Genesis 31:36; Isaiah 58:1). The verb designates a revolt against rulers. In a religious sense, it refers to an open revolt against God’s authority and commands. The third word, sin, which is by far the most common term, means missing the mark, or missing the way that God has set for us. Therefore, missing His standards, or failing to fulfill His requirements constitutes an act of sin. Micah thought about God’s wonderful attribute of forgiveness when he said: Who is a God like you, who pardons sin and forgives the rebellion of His people? You do not stay angry forever, but delight to show mercy (Micah 7:18).

Yet not acquitting unrepentant sinners: The eighth attribute is the other side of God’s forgiving grace. Although He delights in forgiveness, His grace cannot abolish His justice. Those who refuse to repent are responsible before a holy God. The Hebrew could be translated, He will most certainly not acquit the guilty. The word acquit means to be clean, pure or spotless. In the context of the courtroom it means to go unpunished. Proverbs 6:29 declares that the one who commits adultery with his neighbors wife will not go unpunished. In 34:7 it says that God does not leave the guilty unpunished. Because God is holy and just, as well as loving and forgiving, the unrepentant will face the most serious consequences of their sin and rebellion. He does not leave unrepentant sinners unpunished (Exodus 20:7; Job 9:28; Jeremiah 30:11).⁷⁰⁷

Not erasing the consequences of sin: The ninth and last phrase in God’s self-revelation to Moses reflects on the consequences of sin. While it is in God’s nature to forgive the repentant (First John 1:9), it is not in His nature to remove the natural consequences of foolish and sinful behavior. Some people believe that when the Bible says: He punishes the children and their children for the sin of the fathers to the third and fourth generations (34:7), it means God punishes children for the sins of their parents or descendants. That would not be right. Yet that was exactly what people were saying in Ezeki’el’s day, as expressed in their proverb: The fathers eat sour grapes, and the children’s teeth are set on edge (Ezeki’el 18:2). They were saying that in allowing the Babylonians to destroy Jerusalem, God was punishing the Israelites for the sins of their ancestors. God responded by saying: As surely as I live, declares the ADONAI Elohim, you will no longer quote this proverb in Isra’el (Ezeki’el 18:3). Then, settling the matter for all time, He announced: The soul who sins is the one who will die. The son will not share the guilt of the father, nor will the father share in the guilt of the son. The righteousness of the righteous man will be credited to him, and the wickedness of the wicked man will be charged to him (Ezeki’el 18:20).

The fact that ADONAI will visit the sin of the fathers to the third and fourth generations means the children can expect to experience the consequences of sinful behavior of their parents. While God is willing to forgive and pardon, He does not interrupt the natural consequences of sinful behavior. And children and grandchildren experience some of these consequences. When a parent goes to prison, the children suffer loss. Unfortunately, many children have suffered the tragic consequences of growing up in a family with an alcoholic or abusive parent. God does not interrupt the natural consequences of foolish and sinful actions. Children do reap what sinful parents sow. Yet the influence of evil is limited to a few generations, to the third and fourth generations, while God extends His love for thousands of generations.⁷⁰⁸

Earlier, Moses had prayed: Show me your Sh’khinah glory (33:18). In response ADONAI revealed Himself to Moses in a most unique and memorable way. He passed in front of Moses and proclaimed His name by revealing His attributes. How did Moses respond? He saw himself with new insight. He could no longer stand in God’s presence, so he bowed down to the ground at once and worshiped (34:8). The two verbs bowed and worshiped are often used together to convey a single idea – the reverence and humility before One who is far greater than the worshipper (Genesis 24:26 and 48). When Moses performed the three signs for the elders of Isra’el in Egypt, the Hebrews responded in the same way (4:30-31).⁷⁰⁹ Whenever we see righteous believers, or the four living creatures around the throne of God in heaven, they are continually falling down to worship before the Lamb.

Then Moses said: ADONAI, if I have found favor in your eyes, then let the Lord go with us. Although this is a stiff-necked people, forgive our wickedness and our sin, and take us as your inheritance (34:9). At that time, Moses was fully satisfied that all three of his petitions would be granted (33:12-23), and when the Tabernacle was built God would dwell with the people of Isra’el.

J. Wilbur Chapman, who wrote the song, Jesus, What a Friend for Sinners, told the story of a German mathematics professor who was converted under his ministry and became a member of his congregation. One morning during a men’s bible study, Chapman commented that ADONAI had taken away our sins as far as the east is from the west (Psalm 103:12). He turned to the mathematics teacher and asked him, “How far is the east from the west?” The man responded in tears, saying, “Men, you cannot measure it, for if you put a stake here and keep east ahead of you and west behind you, you could go around the world and come back to your stake, and the east would still be ahead of you and the west behind you.” The distance is immeasurable. And then he added, “Thank God, that is where my sins have gone.”⁷¹⁰

Two New Stone Tablets
34: 1-35

Since the first set of tablets had been broken (32:19), and since the covenant was about to be renewed in accordance with God’s promise (33:14), YHVH commanded Moses to chisel out two stone tablets like the first ones (34:1). Moses proceeded to do so and then repeated his earlier journey up Mount Sinai (34:4). He stayed there for forty days and forty nights (34:28), and while he was there the LORD gave him yet another revelation of the meaning of Messiah.⁶⁹⁶

When My Glory Passes By
I Will Put You in the Cleft of the Rock
33: 12-23

When My glory passes by I will put you in the cleft of the rock DIG: What three concerns does Moses bring to God? What do those concerns have in common with the people (see 32:1)? What does the Presence of God (or lack of it) mean to him? What ensures Isra’el’s continuing existence? Did God change His mind here? What is Moses shown and told? Why did God set limits? When is Moses’ prayer more fully answered (see Luke 9:30-32)?

REFLECT: Do you refuse to go anywhere unless the Lord leads? Have you ever gone places you wouldn’t want the Lord to know about, let alone go with you? How do you need God’s Presence today to deal with the every day problems in your life?

The tent of meeting was outside the camp of Isra’el. Moses entered the tent after telling Isra’el he would see about interceding on their behalf. By that point he had gotten God to agree to lead Isra’el into the Promised Land, but the instructions for the Tabernacle had been delayed. So Moses made three bold requests to God inside the tent of meeting.

First, Moses asked God to reveal His ways. He said: You have been telling me, “Lead these people,” but you have not let me know whom you will send with me. You have said: I know you by name and you have found favor with Me. More than anything else, Moses wanted to know and experience God. So he continued: If you are pleased with me, teach me your ways so I may know you and continue to find favor with you. Remember that this nation is Your people. Even though they had sinned greatly, Moses asked God to have compassion on them and that His Presence would be in their midst. But the Lord replied to Moses’ first petition when He said: My Presence will go with you, and I will give you rest (33:12-14). When God said you, He meant Moses because the word you is a second person masculine singular. Basically, God was proclaiming that He would only go with Moses and not the people.⁶⁹³

Secondly, Moses was persistent in the cause of including the Hebrews. Emboldened even further, Moses pleaded: If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? What else will distinguish me and your people from all the other people on the face of the earth? And God graciously replied to Moses that He would do the very thing he had asked, because He was pleased with Moses and He knew him by name (33:15-17). God would fully restore the Hebrews. God would be present in the midst of His people. That was what the Israelites needed to hear to move forward and build the Tabernacle.

Thirdly, pressing harder, Moses wanted God to show him His glory. Moses asked God to reveal the essence of His being, saying: Let me see Your glory. God’s revelation would come in the form of His attributes. First, was His goodness. And ADONAI said: I will cause all My goodness to pass in front of you, and I will proclaim My name, ADONAI, in your presence (Psalm 86:5, 100:5, 118:1; Ezra 3:11; Jeremiah 33:11). Secondly, was His mercy. Especially significant was the announcement of the name of God given here. His name was captured in the phrase: I will have mercy on whom I will have mercy. And thirdly, was His compassion. Continuing this thought, He declared: I will have compassion on whom I will have compassion (33:18-19). The New Covenant gives us some insight on this statement. After quoting this very verse, Rabbi Sha’ul affirms that God’s saving relationship to His people does not depend on man’s desire or effort, but on God’s mercy (Romans 9:16). Moses could do nothing whatsoever to gain even a minimal glimpse of the glory of God. Such an experience would only occur through mercy, getting something he did not deserve.

Moses’ unique relationship to God, as detailed here, is beautifully summarized in Deuteronomy 34:10-12, where among other things we are told that no prophet has risen in Isra’el like Moses, whom ADONAI knew face to face. No other figure is paid such a high complement in the TaNaKh. Moses was indeed a spiritual giant.⁶⁹⁴

He continued with one warning: But you cannot see My face, for no one in a sinful state may see Me and live (33:20). It would kill Moses instantly. The Scriptures are full of examples showing that mankind cannot see God (Exodus 3:6; Judges 13:22; Job 13:20). God is sinless and holy, whereas, mankind is sinful and unholy. Not even the angels can look directly at God (Isaiah 6:1-3).

Then ADONAI said: There is a place near Me where you may stand on a rock (33:21). In order for sinful man to be able to get a glimpse of an infinitely righteous and holy God, it is necessary that he should be put on the security and piece of a rock. Jesus Christ is that Rock (Matthew 16:18). Then he said: When My glory passes by, I will put you in a cleft in the rock and cover you with My hand until I have passed by (33:21-22). The verb passed by is often found in the ratification of covenants (see Genesis 15:17 and Jeremiah 34:18-19). It may have the same purpose here, because immediately after this incident the two stone tablets were replaced and the Covenant was renewed.

Then I will remove My hand and you will see My afterglow; but My face must not be seen (33:23). The rabbis teach that Moses saw the knot of the phylactery, or the leather box containing Bible verses, at the back of God’s head. Moses would see ADONAI’s glory in a way that he had never seen before, but again, it could not be the fullness of God’s glory, because it would destroy him. It would be an imperfect view, yet it would fulfill Moses’ desire to see a confirmation that God would lead His people and His Presence would dwell among them.

What Moses longed for when he asked God, “Let me see Your glory” would eventually be revealed in Yeshua. He is the visible image of the invisible God (Colossians 1:15 CJB). In Hebrews we are told that Jesus is the reality to which the Tabernacle pointed; He is the greater and more perfect Tabernacle (Hebrews 9:11). In John 2:19-22, the Lord says that His body is the Temple, the place where God meets mankind.

Jesus unveiled His glory, the glory of God, on the mount of Transfiguration (see the commentary on The Life of Christ Gb – Jesus took Peter, James and John Up a High Mountain where He was Transfigured), and Moshe was present to see it. On that mountain, Moses and Elijah were present with Yeshua and they spoke about His departure. The word translated departure in Luke 9:31 is the word for exodus (Greek: exodon). Messiah was about to lead the ultimate exodus through His death and resurrection. His sacrifice made the way for sinful people to have fellowship with YHVH.

John comments in his gospel: The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only, who came from the Father, full of grace and truth (John 1:14). This is reflected here in verses 18-23. Moses asked to see God’s glory, and he was allowed to receive a quick glimpse. But when the Son of Man returns, His coming will be a sign for the entire world to see. After the Great Tribulation, the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory (Matthew 24:30). We will see Yeshua Messiah in His glorified body. And we will not only see Him, we will be like Him. Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Jesus appears, we shall be like Him, for we shall see Him as He is (First John 3:2). This is the anticipation and hope of believers who are walking by faith. That is how Moses’ walked. He knew ADONAI’s Presence had to go with Him or he would fail.⁶⁹⁵

Moses and the Tent of Meeting
33: 7-11

Moses and the tent of meeting DIG: Why was this tent needed? What did they think of Moses at that time? Why would Moses seek God’s face at a time like this? What were the people expecting?

REFLECT: How much do you hate sin? Do you hate it enough to separate yourself from it? Are you a closet believer? Do people at your place of work, or your neighborhood know you are a believer? How and when do you talk to God as one speaks with a friend? How do you feel when your sin has separated you from God? What can you do about that?

Up to now the Sh’khinah glory, in the form of a pillar of cloud by day and a pillar of fire by night, was over the camp of Isra’el (to see link click Ep – The Camp of the Twelve Tribes of Isra’el). And Moses’ own tent was within the camp. But now Moses took a tent and pitched it for himself outside the camp some distance away, calling it the tent of meeting. The rabbis teach the distance was about a thousand yards as defined in Joshua 3:4. The tent of meeting  was temporary until the completion of the more permanent Tabernacle, which, because of our topical approach to organizing the book, had not yet been completed. But as soon as it was, it took on the status of the Tent of Meeting. It immediately became the place where Isra’el was to meet with YHVH.

The purpose was to impress upon the people the separation from God as a result of their sin. ADONAI would communicate only with Moses and only outside the camp of Isra’el. The structure of the Hebrew language at the beginning of this verse indicates that Moses went out to the tent many times (33:7).⁶⁸⁷

In the opening scene of the golden calf incident, the Hebrews spoke disparagingly of Moses. Their disrespect was clear when they called him: this Moses (32:1). But after God had judged them and Moses had interceded on their behalf, they had a new respect for him. So whenever Moses went out to the tent of meeting, all the people rose and stood at the entrances to their tents, and watched him until he entered it (33:8). This probably reflected respect, reverence, and remorse on their parts. But it also demonstrated separation, because the tent of meeting was always outside the camp of Isra’el.⁶⁸⁸

The Sh’khinah glory, the visible manifestation of God’s presence, would come down and stay at the entrance of the tent of meeting, whenever Moses went inside.  How true are the words: those who honor Me I will honor (First Samuel 2:30). Thus, ADONAI was still with His people, although somewhat removed. Moshe’s submission and faith were greatly rewarded. God never disappoints those who seek His glory and rely on His grace.⁶⁸⁹ ADONAI would speak to Moses face to face as a man speaks with his friend (33:11a). This expression should not be taken literally, since we are also told that Moses was not allowed to see the face of God (33:20-23). The meaning of speaking face to face here means as a man speaks with his friend, that is, openly, without holding anything back. In Numbers 12:8 we are told that ADONAI spoke to Moses face to face, literally mouth to mouth. The expression is immediately explained to mean clearly and not in riddles. That meant that God spoke to Moses in Hebrew words, not in dreams or visions like He spoke to other prophets. It is interesting that although Moses did not literally see the face of God, he did see the form of ADONAI, because His presence was in the pillar of fire (13:21).⁶⁹⁰ The conversations between God and Moses were intimate, and the sensitive heart of Moses made it easy for God to speak to him (Deuteronomy 34:10).⁶⁹¹

The tent of meeting was guarded by his young aide Joshua, who had served as field commander of Israel’s army when they fought the Amalekites (17:9). He was the man that God was preparing to succeed Moses. Joshua would later lead Israel’s military conquest of Canaan. When Moses returned to the camp, Joshua would guard the tent to prevent the Hebrews from making the tent into something to be worshiped like they had the golden calf (33:11b). They were prone, and they would continue to be prone, to idol worship.

Moshes’ temporary tent of meeting was similar in many respects to the Tabernacle. It was a place for meeting with God, a place where God’s Sh’khinah glory was shown and communicated with Moses. It was a pure place removed from the camp of Isra’el. It served as a temporary sanctuary in which Moshe could seek the LORD. Therein YHVH would meet with him and speak with him face to face, just as a man speaks to his friend (33:11). Yet it fell far short of the ambitious Tabernacle project which was destined to replace it. It was inferior to the Tabernacle in several ways. First we notice that it was outside the camp. It was not dedicated among the people. It did not possess the intrinsic holiness which would allow God to dwell in the midst of Isra’el. The Tabernacle, by contrast, was at the center of the camp. Furthermore, we notice that only Moshe and Joshua had access to Moshe’s tent of meeting. Those seeking direction from the LORD were able to leave the camp and bring their questions to Moses and Joshua, but they themselves had no direct access to Moses’ tent of meeting. They could only watch from a distance. Whenever the people saw the pillar of cloud standing at the entrance to the tent, they all stood and worshiped, each at the entrance to his or her tent (33:9-10). The Tabernacle, by contrast, allowed for all Isra’el to draw near to ADONAI  and worship in His presence.

Paul uses the Hebrew phrase face to face when he commented on the differences between our understanding of the here and now, in contrast to our understanding of the coming Messianic Kingdom. Paul says: Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (First Corinthians 13:12). Not that what we see now is untrue, but it is an imperfect reflection. One day we shall look straight into the face of God and have unhindered communication with Him. In the Eternal State (see my commentary on Revelation Fq – The Eternal State), believers will see His face, and His name will be on their foreheads (Revelation 22:4a). Moses was closer to that day than any human who has ever lived, because God spoke to him face to face through the Sh’khinah glory.

When we consider the function of the Tabernacle, we quickly realize how the term Tent of Meeting is an appropriate description. If a man wanted to meet with God, he was to go to the Tabernacle. If a man had a petition for Ha’Shem, he brought his prayer to the Tabernacle. If a man wanted to give thanks to ADONAI, he brought a thanksgiving offering to the Tabernacle. Those seeking direction from the LORD brought their questions to the priests in the Tabernacle. A difficult legal problem or question of interpretation was brought before the Holy One in the Tabernacle. If God’s voice or a word of prophecy was sought, it was sought in the Tabernacle. If the covenant was to be renewed or restored, it was done in the Tabernacle. The Tabernacle was to be a place where the people came to meet with God.

Furthermore, the Torah commanded the men of Isra’el to present themselves before ADONAI in the Tabernacle  three times a year: At the Festival of the Passover (see the commentary on Leviticus Ee – Pesach), at the Festival of Pentecost (see the commentary on Leviticus Ec – Hag Shavu’ot), and the Festival of Booths (see the commentary on Leviticus Eg – Hag Sukkot). It was mandatory for every able-bodied Israelite man to travel to the Temple to meet with God for those three pilgrimage festivals.  The phrase Tent of Meeting is the Hebrew word moed, which is commonly translated as festival or appointed times. Therefore, remember that all of God’s festivals are appointed times. The Tabernacle (and later Jerusalem) is the appointed place at which the appointed times are to be celebrated. In as much as the appointed times are God’s designed times for meeting with His people, so too the Tabernacle (Jerusalem) is His designated place for meeting with them. Therefore, the Israelites were commanded to go to the Tent of Meeting (moed) and meet with ADONAI at three appointed times (moedim) every year: the moed of Pesach, the moed of Shavu’ot, and the moed of Sukkot.

The Tent of Meeting was to be a place where mankind and God met each other. We learn from this that God wants interaction with His people. He wants to “meet” with us, and He desires to do so at the appointed moed. When we show up to assemble and worship Him in community we are keeping the moed. To the best of our ability, we are entering the Tent of Meeting at the appointed time of meeting. When we keep the festivals, we are encountering ADONAI at His appointed time. We present ourselves before Him and celebrate our relationship with Him. Of course, we long for that day when Messiah reigns out of Jerusalem and all the Gentile nations will go up to the appointed place, Jerusalem, the City of the Great King, at the appointed time for the festival of Sukkot (Zechariah 14:16). Until then, we continue to meet Him wherever He will meet us.⁶⁹²

The People Began to Mourn
and No One Put On any Ornaments
33: 1-6

The people began to mourn and no one put on any ornaments DIG: Why does God say he will not go with the people, but sends an Angel instead? In this decision, which is good news? Bad news? How will God resolve this dilemma? If God does not go with Isra’el through the wilderness, what are their prospects physically? Emotionally? Spiritually?

REFLECT: How has God kept His promises to you in the midst of your rebellion against Him? What separates us from God? How can we regain our fellowship with Him? Knowing that He will never leave us or forsake us (Hebrews 13:5), does it sometimes feel however, that He has left your presence? What can you do?

The intercession of Moses not only led to the softening of the wrath of God, but also to the reaffirmation of the covenant promise of the Land. ADONAI promised that He would fulfill the oath that He gave the patriarchs when He said: Leave this place, you and the people (not My people) you brought up out of Egypt, and go up to the Land I promised on oath to Abraham, Isaac and Jacob. I will send an ordinary angel (not My Angel) before you and drive out the Canaanites, Amorites, Hittites, Perizzites, Hivites and Jebusites. Go up to the Promised Land flowing with milk and honey (33:1-2). The Septuagint, or the Greek translation of the TaNaKh highlights the separation between God and His people by the translation. It says: He will drive out the Canaanites, and so on, referring to the angel as the one who would fulfill the promises of God. ADONAI would accomplish His purposes, but not in a wholehearted manner, only from a distance.⁶⁸²

We are left with the strong impression, by the book of Exodus, that Moses and God enjoyed an unusually intimate relationship. Earlier, God assured Moses of his personal presence (3:12), and power (4:15-17), so Moses was no doubt surprised when God added that He would not continue with him.⁶⁸³ The whole purpose of the exodus was for God to dwell with His people in the Tabernacle. So when He said, “Go ahead, but you’re going without me,” it wasn’t merely a setback, it was the end of the road. ADONAI gave two reasons for His decision, they were a stiff-necked people and He might destroy them on the way (33:3).⁶⁸⁴ That meant that all the instructions for building the Tabernacle were canceled. He would drive out the Canaanites and He would not destroy Isra’el, but He would not dwell among them either.

Having broken the covenant they had made only a few weeks before (19:3-9, 24:4-8), the people’s response was appropriate. They began to mourn and strip off their ornaments at Mount Horeb. This was a hopeful sign, because the removal of the ornaments implied a change of heart (Genesis 35:4 and Ezeki’el 26:16). From the tomb paintings in Egypt, it was known that both men and women wore various types of ornaments. From this point on, however, they did not wear them during their wilderness wanderings (33:4-6). As a result, we are left somewhat in limbo at this point in the story. We don’t really know what will happen to Moses or the Israelites. But for now, the worst was over. Moses had interceded for the people and God was appeased. There was a collective sigh of relief, but the relationship had not yet been fully restored.⁶⁸⁵

John Chrysostom, the archbishop of Constantinople and an important father of the faith, once commented, “To be separated from God is greater punishment than a thousand hells.” No wonder the Hebrews went into great mourning over God’s decision not to go with them. There is no greater punishment in the universe than separation from the love of God.⁶⁸⁶

Please Forgive Their Sin, but if not,
Blot Me Out of the Book You have Written
32: 30-35

Please forgive their sin, but if not, blot me out of the book you have written DIG: What is Moses’ role in setting things right again? In what sense is he an army general? A prophet? A priest? A sacrificial lamb? What exemplary qualities were evident in his plea-bargaining with God?

REFLECT: Have you ever paid the price for someone’s sin at your own expense? You did nothing wrong. But you made it right voluntarily. The cost would be high. The ones you love. Maybe everything you have in this world. Can you imagine yourself doing something like that? How would you feel? How much love would it take?

If there is any one thing that can destroy a marriage, it is adultery. In the TaNaKh, whenever Isra’el went after other gods, it was often referred to as adultery, spiritual adultery, such as in the first three chapters of Hosea. No matter how strong the marriage, any slip into adultery has dire consequences. Things are no different with ADONAI and His Bride Isra’el. Because of the golden calf incident (to see link click Gq – The Golden Calf Incident), Ha’Shem had no choice but to show Isra’el that there were consequences to their spiritual adultery. After all Exodus 20:5 says that ADONAI is a jealous God.

Note here that the husband/wife analogy breaks down somewhat. Bearing in mind that the Husband is also the judge of the universe, God’s just action was to take the lives of all who either participated in the sin or did not want to be for ADONAI (32:26). A human spouse obviously cannot and should not do that. Nevertheless, as a result of their spiritual adultery, about three thousand people were killed (see Gv – And All the Levites Rallied to Moses), and the rest were struck with a plague. Any marriage that suffers from adultery will also have various “plagues” to deal with!

The next day Moses announced his intention to go up on the mountain to make atonement for the sins of the people. So Moses went back to ADONAI and said: Oh, what a great sin these people have committed! They have made themselves gods out of gold. The Hebrew word for atonement is kafar. As the high priest would enter the Sanctuary and make atonement for the people, Moses, once again, climbed the mountain to make atonement for the Israelites.

There seems to be two levels of guilt in the making of the golden calf. The more guilty party, those directly involved, had been put to death by the Levites. The rest of the Israelites were apparently also guilty in some sense, otherwise atonement would not have been necessary, but they were not so guilty as to deserve death along with the three thousand. Perhaps the remaining Hebrews were guilty by virtue of the notion of collective guilt, so prevalent in the TaNaKh, or maybe because they engaged in the partying to a much lesser extent. However, it is hard to avoid the clear statement by Moses that those who remained after the Levites purge were guilty of having made gods out of gold.⁶⁷⁸

In his attempt to make atonement by pleading for the lives of his people, Moses’ argument essentially amounts to, take me instead. He said: But now, please forgive their sin – but if not, then blot me out of the book you have written (32:30-32). The book he is referring to is the book of life, or the names of all those who were ever born (Psalm 69:28; Revelation 3:5, 13:8, 17:8, 20:12, 20:15, 21:27). If a person dies unsaved, his or her name is blotted out of the book of life. Those who are saved have their names retained in the book of life. What Moses is asking is that if God would not forgive the sins of the nation, would He blot Moses’ name out of the book of life, take away his salvation rather than Isra’el’s. The Lamb’s book of life contains all those who have been born again, and therefore, it is impossible to be blotted out in that book (see my commentary on The Life of Christ Ms – The Eternal Security of the Believer). Paul’s similar readiness to be separated from God’s presence forever for the sake of his Israelite kinsman was perhaps inspired by Moses’ remarkably selfless statement.⁶⁷⁹

God replied to Moses by telling him that each sinner must die for his or her own sin. This became an emphasis with the later prophets who ministered during the final years of the southern Kingdom (Jeremiah 31:30; Ezeki’el 18:1-32). Moses was still God’s choice to lead the people to the Promised Land, although they continued to be stiff-necked and stubborn.⁶⁸⁰ To insure his success, God would send His Angel before him. This can only be Jesus Christ, or the Angel of ADONAI, who appeared to Moses at the burning bush (3:1-6). Whenever the phrase: the Angel of ADONAI is seen in the Hebrew Scriptures, it is always the Second Person of the Trinity, Yeshua Messiah.

However, the guilt of the people would not be swept under the rug. God told Moses, when the time comes for Me to punish, I will punish them for their sin (32:33). So a compromise of sorts was reached between God and His servant. Moses would continue to lead the people to the Promised Land with the Angel of ADONAI going before him, but God reserved the right to punish later on. And the means He used to punish the people later on was a plague. This was not due to any failure on the part of Moses, but rather because of the lack of repentance on the part of the people. And ADONAI struck the people with a plague (probably hoof-in-mouth disease) because of what they did with the golden calf Aaron had made (33:34-35). Therefore, in the final analysis, God held the people and Aaron mutually responsible for the golden calf incident.

Moses’ offer to exchange his life for the forgiveness of the sins of the Hebrews, and for the staying of God’s wrath from coming upon them, is rejected by ADONAI. His life simply could not serve as an atoning sacrifice for the Hebrews. Thus the Israelites needed to bear the punishment for their own sins. As believers, that ought to make us extremely thankful for the sacrifice of Christ on the cross. As John says: This is love: not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins (First John 4:10); he also states: My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense – Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for our sins but also for the sins of the whole world (First John 2:1-2). The point is, that Jesus Christ was able to take His people’s sins upon Himself, and therefore, took the punishment for those sins by going to the cross and the tomb. Paul put it this way: When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us. He took it away, nailing it to the cross (Colossians 2:13-14).⁶⁸¹

And All the Levites Rallied to Moses
32: 25-29

And all the Levites rallied to Moses DIG: Who points the finger at whom? Why? What characterizes a life without restraint? What was the main concern for Aaron? For Moses? Who kills whom? How were the Levites blessed? How did obedience save their lives?

REFLECT: Most of us, at some point, have winked at sin in our lives. We are human. We fall short of the mark. How can we be real with ourselves about the extent of our sin? What standard do we hold our sin up against? How are you being blessed by your obedience to God today?

Obviously, not all of the people were guilty, but those who were had to be punished. Moses saw that the people were naked and running wild, committing sexual immorality (First Corinthians 10:8). They were indulging in what they had seen so many times in Egypt. The Hebrew word running wild, means broken loose, uncovered, or without restraint. It is the same word used in the testing of a woman accused of adultery in Numbers 5:18, so the two themes of idolatry and adultery are once again tied together.⁶⁷⁷ Aaron was condemned as the one who had allowed the Hebrews to get out of control and so become a laughing stock to their enemies the Amalekites who lived in the area (32:25). The only reason they stopped their orgy was the terror of Moses’ presence. The situation called for drastic action.

So Moses stood at the entrance to the camp and said: Whoever is for ADONAI, come to me. No matter how Aaron had attempted to justify himself, what had been going on was Not acceptable, and Moses called for a separation. And all the Levites, who were Moses’ tribal relatives (2:1-2, 6:19-20), rallied to him. Out of twelve tribes, they were the only ones to do so. The Levites were not ones to be provoked. When the prince of Shechem once raped Levi’s sister Dinah, he and his brother Simeon tricked the men of the city into thinking they were going to allow her to marry him. As part of the marriage arrangement they deceived the men of Shechem into getting circumcised. The result of the plot was both tragic and cruel. Three days later, while all of them were in the greatest amount of pain, both Simeon and Levi, Dinah’s brothers, took their swords and went from one house to the next, attacked the unsuspecting city, killing each and every male until they were all dead (Genesis 34:24-25). So as far as Levi’s descendants were concerned, the apple didn’t fall very far from the tree. This was one tribe you didn’t want to fool with.

Simeon and Levi were kindred spirits. They were always together and thought alike. They took vengeance on Dinah’s rapist and the men of Shechem together. But at some point later on, Levi must have had a change of heart, for right from the start Levi and his descendants were brave and chose the harder path of obeying God. While from the start Simeon and his descendants decided to go their own way, not following God and they worshiped the golden calf.

Then Moses spoke directly to the Levites and invoked the divine formula by saying: This is what ADONAI, the God of Isra’el, says, which signified that the very words of God were being spoken. So this is what God said through His servant: Each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor who was involved in this sin. The Levites volunteered to be one of the instruments of divine judgment, and that day about three thousand of the people died (32:26-28). God must have known the three thousand people who, like Pharaoh, were beyond repentance. That was not very many when you compare it to the millions of Israelites in the desert. Nevertheless, God was not, and is not, and will not be casual about sin.

As a reward for their willingness to undertake so difficult and tragic an assignment, they were set apart to God. Then Moses said: You have been set apart to ADONAI today, for you killed your own sons and brothers, and He has blessed you this day because of your obedience (32:29). They were later made responsible for the care of the holy objects in the Tabernacle (Numbers 1:50-53). But obedience was required first.

On July 18, 1984, a woman came into McDonald’s restaurant in San Ysidro, California with her five year-old daughter. While they were in line, James Huberty walked in with an Uzi semi-automatic machine gun and started firing. He killed twenty-two people that day. Boys were gunned down as they tried to ride away on their bikes. People were killed huddled under tables and hiding in storage rooms. In her panic, the mom instinctively started running. The next thing she knew, she found herself outside next to a very large storage bin on the side of McDonald’s. She could see through the glass siding where the bathrooms were. It was then that she realized that her little girl wasn’t with her. When she looked back inside, her daughter was standing inside the glass behind a very large trash container with the food trays stacked up on top. When their eyes met, the mom could see the look of terror in her daughter’s eyes. She wanted to run outside to safety. But just then her mom saw Huberty walking toward her with his Uzi ready to fire. The mom put the palms of her hands up in front of her as if to say, “Stop.” Then slowly she lowered her hands, signaling for her daughter to squat down. Going against all instinct, that was exactly what the little girl did. When Huberty came up to the trash container, he didn’t see her squatting behind it. He looked, turned, and walked away. Once he was gone, the mother motioned for her daughter to come to her. She opened the glass door and ran into her mother’s waiting arms. So like the Levites, obedience had saved her life. This is the spiritual principle: rebellion leads to death and obedience leads to blessing.

They Gave Me This Gold, I Threw It into a Fire
and Out Came This Calf
32: 21-24

They gave me this gold, I threw it into a fire and out came this calf DIG: Where did the Israelites get the gold to make the golden idol? What punishment did the Israelites suffer for making the golden calf? What does the term, “a great sin” mean? What excuses did Aaron make? How are his excuses different from Eve’s excuses in the Garden of Eden? Did Aaron realize what he had done? Why? Why not?

REFLECT: How do you react when you are caught in a sin? Do you immediately ask for forgiveness? Do you usually appeal your case on the spot? Are you broken by your sin like King David (Psalm 51), or do you just rationalize everything and live with the guilt? Can you live with the punishment? Can you live without it?

The idol was burned, ground into powder, strew upon the water so the Israelites were made to drink it (Exodus 32:20). Moses turned to Aaron for an explanation of what had happened. His brother’s excuses were as desperate as they were lame, and they did not fool him. Moses said to his brother, “What did these people do to you, that you led them into such great sin” (32:21)? This term, a great sin, is used most often in the TaNaKh, in reference to idolatry. However, it is also used of adultery (Genesis 20:9 and 39:9). In the ancient Near East it is a legal term for adultery. When it comes to the worship of God in the TaNaKh, these two terms, idolatry and adultery are closely related. They are two different sides of the same coin.⁶⁷⁴ He couldn’t believe that Aaron would do something like that. He had allowed the people to get out of control and become a potential laughingstock to their enemies.⁶⁷⁵ ADONAI was so angry with Aaron that He was ready to kill him (Deuteronomy 9:20). Great indeed was his sin, but greater still was the mercy that pardoned it.

Just as Moses had successfully soothed God’s wrath, now Aaron does the same with Moses. “Do not be angry, my lord,” Aaron answered, “You know how prone these people are to evil.” Terrific! Aaron tried to justify his own guilt by placing the blame on the Israelites. They said to me, “Make us gods who will go before us. As for this fellow Moses who brought us up out of Egypt, we don’t know what has happened to him’” (32:22-23). There was no sign of repentance, only blaming others. So it was at the beginning. When God charged Adam with sin he blamed his wife (Genesis 3:12), and when Eve was questioned she blamed the Serpent. No difference here.

Aaron told them, “Whoever has any gold jewelry, take it off.” Then they gave me the gold, and I threw it into the fire, and out came this calf (32:34). Was it a miracle? No! A few verses earlier we were told that Aaron took what they handed him and made it into an idol cast in the shape of a calf (32:4). He merely told a lie. The sad part is that not only was it an unbelievable excuse, but that he had no idea what he had done. He not only participated and allowed it to happen, but even when Moses had returned and was angry he didn’t understand what the problem was. “Honest Moses, this golden calf just followed me home!”

It is common in the southern United States for prisoners to help in the building of prisons. That is ironic, because every brick that they lay makes them more imprisoned, and every nail they hammer makes their escape more impossible. In a sense, sin is like that – each sin committed makes it easier to sin again and again and again. And so it was with Aaron. After breaking the first two commandments through idolatry, he then compounded it with lying and violating the ninth commandment. Therefore, his guilt and shame were all the greater. Is it not so with us?⁶⁷⁶

It is the Sound of Singing that I Hear
32: 15-20

It is the sound of singing that I hear DIG: How was Moses equipped to handle what he finds at the foot of the mountain? What is his frame of mind? What trips his anger? What had the rebellion accomplished? What was the purpose of forcing the rebellious Israelites to drink the gold dust?

REFLECT: Do you destroy things when you get angry? Do you throw things? How did Yeshua act when he got angry? What do you think is the appropriate way to express your anger? How can you act in an appropriate way when others get angry with you? What do our rebellions against God accomplish?

Following his intercession Moses turned and went down the mountain with the two tablets of the Ten Commandments in his hands. They were inscribed on both sides, front and back. The tablets were the work of God; the writing was the writing of God, engraved on the tablets (32:15-16). In ancient times two copies of every suzerainty treaty (one for the suzerain and one for the vassal) were always made, and each copy contained the text of the entire treaty. We assume, therefore, that each of the two stone tablets contained all of the Ten Commandments. One of the copies belonged to the covenant-making God (the Suzerain), the other to His covenant people, Isra’el (the vassals). Both were deposited in the Ark of the Covenant (25:22). The tablets had been written by God Himself, making the people’s sin against the second Commandment all the more guilty.⁶⁶⁸

On the way down the mountain Moses met his young aide Joshua, who had been faithfully waiting for him. He thought he heard the sound of war in the camp below. When Joshua heard the noise of the people shouting, he said to Moses, “There is the sound of war in the camp.” There was war in the camp, but not the kind Joshua was thinking of. Moses, however, knew that the noise was evidence of the idolatry called to his attention by God on top of Mount Sinai. Moses concluded: It is not the sound of victory, it is not the sound of defeat; it is the sound of singing that I hear (32:17-18).

The singing and dancing of the Hebrews here ought to remind us of a similar scene after the parting of the Red Sea. In 15:20-21, the Israelites held a great celebration because of God’s great deliverance. And they did so with singing and dancing. Here, when Moses came down the mountain, they were celebrating in the same exact way. But instead of honoring God, they were worshiping a golden calf!⁶⁶⁹

Moses had successfully soothed God’s wrath, but when he actually saw with his own eyes the depth to which the Israelites had sunk, he did not follow his own advice. When Moses approached the camp and saw the calf and the dancing, his anger burned and he threw the tablets out of his hands in righteous indignation, breaking them to pieces (32:19). This was appropriate and symbolic in the light of the broken covenant between God and Isra’el.⁶⁷⁰ If they were not prepared to obey the Ten Commandments, they did not deserve to have them.

But even that would not bring a sense of relief to them, as if they were finally rid of the burden of the Ten Commandments. Rather, it shocked them into a clearer understanding of just what it was that they had done. True, they may have been able to imitate portions of their exodus experience, although wholly inadequate, by making the golden bull calf and proclaiming it to be the god of the exodus. They may have used gold to imitate the splendor of the ark and the mercy seat, and they may have appointed Aaron the high priest of their new religion. But one thing they could not duplicate was the Ten Commandments. In fact, their actions were exactly opposite of them. And the smashing of the tablets of stone told them that the party was over. Their attempt to create their own religion had failed.⁶⁷¹

Seething, Moses came to the center of the rebellion and took the calf, that was probably wood overlaid with gold, and burned it in the fire. Then he ground the gold to powder, scattered it on the water of a mountain stream (Deuteronomy 9:21) and made the Israelites drink it (32:20). The sin, as it were, was poured into their bodies along with the water to symbolize that they would have to bear the burden of it just as a woman who was suspected of adultery was obligated to drink of the bitter water that brought a curse (Numbers 5:11-31).⁶⁷² Not much of a god! Instead of being filled with the Spirit, they were filled with gold. This painted a clear picture of the worthlessness of idolatry. If the calf could not save itself, it certainly could not save its worshipers.⁶⁷³

The Psalmist would say it this way: Why do the nations say: Where is their God? Our God is in heaven; He does whatever pleases Him. But their idols are silver and gold, made by the hands of men. They have mouths, but cannot speak, eyes, but they cannot see; they have ears, but cannot hear, noses, but they cannot smell; they have hands, but cannot feel, feet, but they cannot walk; nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them. O house of Isra’el, trust in God. He is our help and our shield (Psalm 115:2-9). The idols of today are just as worthless as they were in Moses’ day. And just as surely as God was the Israelites help and shield then, He is our help and shield today.

Now Leave Me Alone
So That My Anger May Burn Against Your People
32: 7-14

Now leave Me alone, so that My anger may burn against your people DIG: Why did YHVH distance Himself from the Hebrews? Was He justified in doing so? On what basis did Moses intercede on behalf of the Israelites? Did the LORD change His mind when He did not bring disaster on His people as He had intended?

REFLECT: How quickly has failure come on the heels of success in your life? How did you handle it? What did you learn from it? Has it saved you from grief since then? Never waist your sorrows. How have you helped others in the same situation? Is there an area of your life that you are being stiff-necked with God? What needs to change?

The biblical writer takes us back to the top of Mount Sinai and records a conversation between God and Moses. ADONAI who is sovereign, all-seeing and all-knowing, describes to Moses what the Hebrew people are doing at the foot of the mountain.⁶⁶²

God gave the Torah to Moses after the revelation concerning the building of the Tabernacle. This was the order. In Chapter 20, Moses was first verbally given the Ten Commandments, and then in Chapters 21 through 23 he was verbally given the Torah. In Chapter 24 he came down from Mount Sinai and wrote the Torah down in the Book of the Covenant. He told the people what it said and the people said that they would follow it. Then Moses went back up the mountain and God told Moses to build the Tabernacle. Only then was he physically given the Ten Commandments. But while Moses was on Mount Sinai for forty days and forty nights, the people rebelled and fashioned a golden calf to worship.

Then God told Moses to go down to the base of the mountain, because your people have become corrupt. The word translated corrupt is the Hebrew word sihet, which has the idea of going to ruin. It is the same word that is used in Genesis 6:12 to describe the corruption of the world of Noah’s day. The rebellion of the Israelites was not only a process of corruption, but also a turning away of clearly revealed truth of the exodus itself.

The anger of God is reflected in His separating Himself from the Israelites. All through the exodus experience God had referred to them as My people (3:7, 5:1, 6:7, 7:16, 8:21). In addition, up to this point ADONAI had taken credit for bringing the Hebrews up out of Egypt, but then speaking to Moses, He said . . . whom you brought up out of Egypt. They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. Not only that, they gave the idol credit for the exodus. They have bowed down to it and sacrificed to it and have said: These are your gods, O Isra’el, who brought you out of Egypt (32:7-8). A holy God was distancing Himself from the Hebrews.

Then ADONAI said to Moses His servant: I have seen these people, and they are a stiff-necked people. Their condition was one of rebellion against God’s leadership. The phrase stiff-necked people is a common expression likened to a horse that stiffens his neck when the driver pulls the reign right or left thus refusing to go the way that it should. This expression was frequently used to describe the rebelliousness of Isra’el in her subsequent history (Exodus 33:3-5, 34:5; Deuteronomy 9:6, 10:16; Second Chronicles 30:8, 36:13; Psalm 75:5; Jeremiah 17:23 and Acts 7:51).⁶⁶³

Therefore, ADONAI said: Now leave Me alone so that My anger may burn against them and that I may destroy them. God was going to populate a new nation and start over with Moses (32:9-10). In an earlier time Moses had refused to be known as Pharaoh’s son, choosing instead to be mistreated along with the people of God rather than enjoy the pleasure of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward (Hebrews 11:24-26). So again, he refused to be made the head of another nation, choosing instead to be identified with the stiff-necked people of God.

But rebellion was followed by intercession. Moses, like Abraham before him (Genesis 18:23-33) and Amos after him (Amos 7:2 and 5), prayed earnestly for the Israelites and used the phrase Your people as he spoke to God on their behalf.⁶⁶⁴ Moses appealed to ADONAI with three reasons why His wrath ought to turn away from the Hebrews. He appealed to the grace of God, the glory of God and the faithfulness of God. This is one of the greatest prayers in the entire Bible.

First, he appealed to the grace of God. Moses sought the favor of ADONAI his God. “ADONAI,” he said, “why should Your anger burn against Your people, whom You brought out of Egypt with great power and a mighty hand (32:11)? It was grace, pure and simple, that had been the basis for the deliverance of the Hebrews from the bondage of Egypt. They had done nothing to gain His favor. Nor was divine grace shown at the expense of justice, because grace reigns through righteousness to bring eternal life (Romans 5:21). So it was in Egypt. The Passover lambs had been slain and their blood had been applied. It was to this that Moses made his first appeal. Isra’el had sinned and sinned badly, and Moses made no effort to deny any of it. Nevertheless, they were God’s people – bought with a price. Unworthy? Yes. Unholy? Yes. But still His redeemed.⁶⁶⁵

Secondly, he appealed to the glory of God. Where would the glory of ADONAI be in the sight of the Egyptians if He killed the children of Isra’el in the desert of Sinai? If God wiped out the Israelites, it would vindicate Pharaoh and the gods of Egypt. Why should the Egyptians say: It was with evil intent that He brought them out, to kill them in the mountains and to wipe them off the face of the earth? Would not the enemy rejoice over their destruction and thereby over God Himself? The thought was more than Moses could bear. Therefore, Moses pleaded for God to turn from His fierce anger and relent from bringing disaster on His people (32:12).

Thirdly, he appealed to the faithfulness of God. Moses interceded on the basis of the earlier covenant that ADONAI had made with Abraham, Isaac and Isra’el, to whom He had sworn by Himself, “I will make your descendants as numerous as the stars in the sky, and I will give your descendants all this Land I promised them, and it will be their inheritance forever” (32:13). God has exalted His name and His word above all things (Psalm 138:2). If He were to destroy the Hebrews in the desert, He would be viewed as One who broke His promises.⁶⁶⁶

The prayer of a righteous man is powerful and effective (James 5:16). Moses was such a man and God relented. This seems to contradict other passages of Scripture that say God cannot change His mind, because His plan is absolute. But we must understand the difference between the human viewpoint and the Divine viewpoint. From the Divine viewpoint, God never intended to wipe out Isra’el, because He is a covenant keeper, He cannot violate His promise. From the Divine viewpoint there was no change of plan. From the human viewpoint it appeared that He had changed His mind. But every change in God’s program, such as one dispensation forbidding to eat pork and another allowing pork to be eaten, is thought out ahead of time. While it appears from our perspective that God changed His mind about pork, from the Divine viewpoint there was no change of plan because it was always part of the plan. The prohibition against pork was never intended to be permanent.

Therefore, ADONAI did not bring on His people the disaster He had intended (32:14). What an encouragement to our faith. If there ever was a time when it seemed impossible that prayer would be heard, this was it! But the faith of Moses rose above all the difficulties and grasping the hand of God, his prayer was granted.⁶⁶⁷