Shemowth / Names / Exodus
Chapter 1
1 “These are the personal and proper names (shem) of the children (ben –
sons) of Yisra’el (Yisra’el – from ‘ysh sarah and ‘el, individuals who strive and struggle
with, those who engage and endure with, those who persevere with and are empowered
by God) who arrived in (bow’ – came to) Mitsraym (mitsraym – the crucible of
Egypt) with (‘eth) Ya’aqob (Ya’aqob – heal grabber), their father (‘ab), each
individual (‘ysh – man) and his household (beyth – family) included (bow’):”
2 “Ra’uben (ra’uwben – fromra’ah and ben, behold the son),
Shim’own (Shim’own – from shama’, to hear, listen to, and understand), Lowy (lowy –
from lawah – to be joined unto), Yahuwdah (Yahuwdah – related to Yah),”
3 “Issachar (ysaskar – the individual who uplifts), Zebulun (zabuwluwn – live
abundantly with him), Binyamyn (binyamyn – the son at the right hand),”
4 “Dan (dan – from dyn, to execute judgment and vindicate) Naptaly (naphtaly –
from pathal, to go forward striving alongside with, or niphal, to be established and to
stand firmly), Gad (gad – from gadad, to fortuitously gather together in abundance), and
‘Asher (‘asher – walking in a joyous, happy, and blessed relationship).”
5 “And (wa) all (kol) the souls (nepesh) who came to exist (hayah) out of (yasa’)
the loins (yarek) of Yaqowb (Ya’acob – heal grabber) were seventy (shabeym) souls
(nepesh).”
6 “And (wa) Yowseph (Yowseph – He shall add) died (yamat), and (wa) all (kol) his
brothers (echyow) and (wa) all (kol) the (ha) generation (dowr) that was his (ha
howe).”
7 “And (wa) the sons (beny) of Yisra’el (yisra’el - from ‘ys sarah and ‘el, those
who strive and struggle with, those who persist and endure with, those who persevere
with and are empowered by God) became warriors (prow – ruled, were princes ) and
(wa) multiplied (yshreow – became inumerable, swarmed) and (wa) they increased
(yrbow – became numerous, thrived, multiplied) and (wa) became very very (med med –
exceedingly, in abundance) mighty (yetsmow – became strengthened, numerous, vast)
and (wa) they all (atem) filled (tamale – became full, fulfill, congregated, finished a
period) the (ha) land (erets – world, soil, territory, earth).”
8 “And then (wa) there rose up (yaqam – stood upright, was established) a new
(chodesh – fresh, unheard of) King (melek - royal ruler who serves as dictator over a
kingdom) over (al) Misraym (misrayim - the crucible of Egypt) who relationally
(asher) did not (lo) know (yada) Yowseph (eth Yowseph).”
9 “The king (melek - royal ruler who serves as dictator over a kingdom) said to his
people (‘am - family), "Behold (hineh - look now and see) the sons (ben) of Yisra’el
(‘ys sarah ‘el - those who strive and struggle along with, those who persist and endure
with, those who persevere with and are empowered by God) have obtained a high status
and are numerous (rab - great and extensive, widespread and abundant, controlling and
manipulating) and they are too powerful a multitude (‘asum - too strong and
accomplished, too vast in numbers and too influential) for (min) us.”
10 “Let’s ascribe to a plan (yahab - come now, let’s choose to commit to burden
them) to deal shrewdly (hakam - showing ourselves to be wise, skillful, and deceptive)
toward (la) them (hu), lest they (pen - turn on us, hindering us, and remove our
possessions and) increase in power and influence (rabah). Indeed, if (kiy) war
(milhamah) comes to exist (hayah - occurs), they will be called (qara’ - invited and
summoned), yes also (gam - moreover in addition) they will increase the ranks of
(yasap) god’s (‘al) and our (nahnu) enemies (sane’ - those who hate, abhor, detest, and
loathe us, who are hostile to us), and they will fight against (laham ba - show hostility
toward and battle among) us. Then they will withdraw (‘alah - will be taken away)
from (min) the land (‘erets - region or nation).”
11 “They placed (sym - appointed) over (‘al) them (hu’) political and military
officials (sar), madmen who inflicted forced labor (mas - insane individuals possessed
by evil spirits who were imposed as taskmasters over them as vassal slaves on behalf of a
lord, compelling serfdom), for the purpose of (ma’an) oppressing and suppressing
(‘anah hem - mistreating them and making their lives miserable through affliction) in
(ba) slavery (siblowt - forced labor, compulsory service, into bearing burdens against
their will). They built (banah - constructed and established) on behalf of (la) Pharaoh’s
(par’oh - Egyptian for "Great House") inhabitants and cities (‘yr - population and
villages), warehouses (miskanowt - storage buildings usually for grain, precious metals,
and weapons) near (‘eth - in relation to) Pithom (ptm) and Ra’meses (r’mss).”
12 “But (wa) as is the nature of (ka ‘asher - as is with) oppression and
suppression (‘anah - mistreatment and affliction), this (‘et) actually (ken) made them
[the Yisra’elites] stronger and more numerous (rabah). And they [the Egyptians]
began to detest and fear (quws - loathe, abhor, and dread) the presence (paneh - the
faces) of the children (ben - sons) of Yisra’el.”
13 “And so (wa) the Egyptians (misraym - the people of the crucible) ruthlessly
through tyranny and oppression (ba perek - violently and harshly, cruelly through
slavery and suppression) worked (‘abad - reduced to servitude) the children (ben) of
Yisra’el.”
14 “He [pharaoh] made their lives (hayehem - existence) bitter (marar - to the point
of despair in suffering and anguish) through hard, unyielding (qaseh - harsh and
difficult) work (‘abodah - labor and servitude) churning clay, mortar, mud (homer)
and bricks (labenah), and in (ba) all kinds (kol) of labor (‘abodah - work, often as a
slave) in the fields (sadeh). And in all (kol) their (hem) related (‘asher) duties
(‘abodah - tasks), they [the Egyptian slave drivers] worked (‘abad) them ruthlessly
(perek - brutally and harshly, violently suppressing and enslaving them). And the
Egyptians lived in fear because of the children of Yisra’el.” [this last sentence appears
in 2QExod]
15 “And (wa) the king (melek - royal ruler who serves as dictator over a kingdom) of
Misraym (misrayim - the crucible of Egypt) spoke (amar – said, explained, called out,
promised) to the midwives (yaledot – helpers at birth) of whom relationally (asher) the
name (shem – personal and proper name, position, honor, authority, character, mark,
renown) of the first (achat – one, one time, each, certain one, only) is Shiphrah and
(wa) the name (shem – personal and proper name, position, honor, authority, character,
mark, renown) of the second (shenyt – again, another) is Phoweah.”
16 “And (wa) he said (amar - explained, called out, promised) “When (ba) you help
the Hebrew women (ebryowt) to give birth (yaled) and (wa) you look (ra’ah) upon
(al) the (ha) pair of testicles (abnayim – delivery stool, potter’s wheel), if (im) he
(ahowa) is a son (ben) then (wa) you shall kill him (ahmatan- put to death, murder,
assassinate), but (wa) if (im) she (ahya) is a daughter (bat), then (wa) she will live
(hayah).”
17 “But (wa) the (ha) midwives (yaledot – helpers at birth) revered (yare) Elohim
and (wa) did not (lo) do (ashah – accomplish, make perform) as the king (malek) of
Misraym (misrayim - the crucible of Egypt) had spoken (dabar), and so (wa) the (ha)
male children (yaladim) lived.”
18 “And (wa) the King (malek- royal ruler who serves as dictator over a kingdom) of
Misrayim (misraym - the crucible of Egypt) called out (qara) to the midwives (ya ha
yaledot) and said (wa amar), “Why (madua) did I receive word (ha dabar) that you
did (asah) this (zah) and kept the male children alive (wa hayah wa yaladym)?”
Need Verses 19-21
22 “Then Pharaoh commanded (sawah – issued the demand to) all (kol) his
people(‘am), saying (’amar) to them, ‘All (kol) the sons (ben – male children) born
(ylowd) to the ‘Ibry(‘ybry – from ‘Eber, Shem’s great grandson, meaning Hebrews)
throw (salak – hurl) into the River Nile (ya’or), letting the daughters (bat) live
(hayah).”
Chapter 2
1 “Now (wa) a man (‘ysh) from (min) the household (beyth – family) of
Lowy (lowy – one who unites (often transliterated “Levite”)) went (halak – walked and
proceeded) to choose (laqah – reach out, select, and grasp hold of) a Lowy (lowy)
woman (bath).”
Need Verse 2
3 “So she made a papyrus boat (tebah – an ark) and covered it(chamar – sealed
it) in tar (hemar – waterproofing it with bitumen) and pitch (zepet – natural resin) and
then placed (sym) her baby boy inside.”
Need Verse 4, Need 1st part of Verse 5
5 “She saw the ark among the reddish reeds (suwp - reddish bank where the land
ends and river begins) and sent one of her servants down.”
6 “She opened it (patah - responded, released, and freed him, drawing him out) and
saw (ra’ah) that he was a male child (yeled - young boy). While gazing upon and
considering (hineh - looking at and noticing) the lamb set-apart from the flock (na’ar adolescent boy, a shaken and suffering servant ultimately destined to wither and die) he
cried (bakah - began to weep mournfully) and Pharaoh’s daughter showed mercy
toward (hamal ‘al - demonstrated kindness to someone in an unfavorable, difficult, or
dangerous situation, delivering them from distress, compassionately sparing) him. She
said, this (zeh) baby boy (yeled) is from (min - part of) the ‘Ibry (‘ibry - from ‘eber,
meaning Hebrews).”
Need Verses 7-10
11 “Now (wa) in the (ba ha) many days (yowmym) in which he had become
great (gadal – exalted, obtaining a high status and state of honor), Moseh went
out (yasa’) to (‘el) his brethren (‘ach – brothers) and saw (ra’ah – looked upon,
witnessed, and considered) the burden of their forced labor (siblowt – hard and
difficult compulsory work and heavy loads). Then (wa) he witnessed (ra’ah – saw) a
Mitsry (mitsry – singular of Mitsraym, meaning crucible and known as Egyptian)
individual (‘ysh – man) striking and beating (nakah – wounding to the point of death
by way of repeated blows) an Ibry (‘ibry – Hebrew) man (‘ysh – individual), one
of (min – from) his brothers (‘ach – brethren).”
12 “He turned (paneh) and saw (ra’ah) no one (‘eyn ‘ysh), so (ky) he struck
(nakah) the Mitsry (mitsry – Egyptian) and concealed (taman – buried) him in the
sand (howl).”
Need Verses 13-14
15 “When Pharaoh heard of this, he sought to kill Moseh. But Moseh fled (barah
– ran away and escaped) from the presence of Pharaoh and settled in the land of the
Midyan (Midyan – tribe living in northwestern Arabia), living near a well.”
Need Verse 16
17 “Shepherds came and drove away (garas - expelled, removed, and banished)
their sheep. But Moseh took a stand (quwm - rose up, stood upright, and restored things
to their prior state), rescuing (yasa’ - saving and delivering) them, and gave the sheep
(so’n - flock) a drink (saqah - refreshing them with water).”
Need Verses 18-19
20 “He asked, "Why did you abandon (‘azab - reject, forsake, neglect, and leave)
this man? Summon (qara’ - call out to and invite) him to eat (‘akal) some bread
(lachem).”
21 “Moseh agreed, and was pleased (ya’al - willingly accepted the invitation) to
live with (yasab ‘eth - literally inhabit, dwell and stay with, restoring, renewing and
establishing a home with) the man. This friend of God (ra’u’el) gave Moseh his
daughter Zipporah (Tsiporah - bird).”
22 “And she gave birth to a son named Gerashom (Gerashom - one who has been
driven out), because she said he was an alien (ger - foreigner) existing in someone
else’s (nakary) land (‘erets - realm).”
23 “And it came to be in those many days that the king of Misraym died. And
yet the children of Yisra’el continued to groan (‘anah - expressing the sighs of
physical and emotional pain) because of their labors (‘abodah - work, servitude, and
slavery). And they cried out (za’aq - made a weeping appeal in agony). They rose up
(‘ala - lifted up their voices) and cried for help (saw’ah - called out for assistance) unto
(‘el) the Mighty One (ha ‘elohym) from (min - because of) their labor (‘abodah - work,
servitude, and slavery).”
24 “And God heard (shama’ – listened to and took heed of) their
groaning (na’aqah). And God (‘elohym – the Mighty One) remembered (zakar) His
Covenant (beryth – familial relationship) with ‘Abraham (‘Abraham – merciful father
of the abundantly enriched), Yitschaq (Yitschaq – laughter), and Ya’aqob (Ya’aqob–
one who grabs and digs in his heels).”
25 “God saw (ra’ah – witnessed) the children of Yisra’el (Yisra’el – from ‘ysh
sarah ‘el, individuals who strive and struggle with, persist and endure with, persevere
with and are empowered by God). And the Mighty One (‘elohym – God) recognized,
acknowledged, respected, and understood (yada’ – relationally knew and was familiar
and acquainted with) them.”
Chapter 3
1 “Moseh existed as (hayah - became and lived as) a shepherd (ra’ah - one who
tends to and cares for a flock) with the sheep (tso’n - flock) of his father-in-law (hoten)
Yithrow (abundance), the Midyan priest. He led (nahag - guided) his sheep to the end
(‘ahar) of the desert wilderness (midbar - barren wasteland) and came (bow’ - arrived)
upon (‘el) Horeb (horeb - desolate sword), the mountain (har) of God (‘elohym).”
2 “And the Spiritual Messenger (mal’ak - heavenly envoy, representative, and
ambassador) of Yahowah ( - hwhy- ) appeared (ra’ah - became visible and was
shown) to (‘el) him (hu’) by means of (ba - in) flaming (labah) fire (‘es - radiant heat
and light) coming from the midst of (min tawek) a bush or rock (saneh - briar, thorny
shrub; or sanah - a high rocky place). He looked (ra’ah) and noticed (ra’ah - saw) that
the rocky heights or bush (saneh/sanah) was ablaze (ba’ar - lit) with fire (‘es) but
nothing (‘ayin) was consumed (‘akal - destroyed).”
3 “Moseh said, ‘I want to (na’ - hope and pray that I will be able to) turn away
(suwr - take off, depart, leave, and retreat), and witness (ra’ah - see and consider) this
(zeh) great, powerful and majestic (gadowl - enormous source of energy, massive in
magnitude, intensity, and extent; from gadal, something which grows and promotes
greatness) illuminated sight (mar’eh - appearance, phenomenon, and spectacle of
shining light) and consider why (madua - find the reason) the rocky heights
(sanah/saneh - or thorn bushes) are not (lo’) burning up (ba’ar - consumed).’”
4 “Yahowah ( - hwhy- ) saw (ra’ah - noticed) that indeed (kiy) he had
turned away and retreated (suwr) to (la) see (ra’ah - to gain a perspective), so God
(‘elohym) called out and summoned (qara’ - invited) him from (min) the midst (tawek
- middle) of the rocky heights (sanah/saneh - or thorn bush) and said (‘amar responded), ‘Moseh, Moseh.’ And he said (‘amar - responded and answered), ‘Indeed
(hineh - look and see), I am here (‘any).’”
5 “And (wa) God (‘el) said (‘amar), ‘Approach and draw near (qarab – come) this
place (halom – toward here). Take off (nasal – slip off and clear away, loosen and
detach) your (‘atah) sandals (na’al – shoes) from (min) your feet (regel) because (ky –
for the reason) this place where you are (‘asher ‘atah maqowm – from quwm, this home
which facilitates you rising up, standing up, being validated, and enduring; this location
and source of your confirmation and power where you are) standing upright (‘amad –
are present) is set-apart (qodesh – cleansing and purifying) ground (‘adamah).’”
6 “He said, ‘I am the God (‘elohym) of your father (‘ab), God of Abraham, God
of Yitschaq, and God of Ya’aqob.’ But Moseh concealed (satar – hid) his face
(‘aneh – presence), because he was too awestruck (yare’ – too respectful and
intimidated) to look at (nabat – gaze upon) God (ha ‘elohym – the Mighty One).”
7 “Then Yahowah ( - hwhy- ) said (‘amar), ‘I have witnessed (ra’ah) and
seen (ra’ah – observed) the oppression and suppression (‘ony – affliction and
suffering, persecution and harassment, poverty and humiliation) of My family (‘am –
people) who are in Misraym (misraym– the crucible of Egypt) and heard their cry of
distress (sa’aqah – painful, despairing and sorrowful wailing) in the presence (paneh)
of their oppressors (nagas – those who are exploiting and suppressing them). Indeed
(ky), I recognize and personally know (yada’ – I am aware of, acknowledge, and I am
familiar with) their pain and anguish (mak’ob – sorrow and suffering).”
8 “And I have descended (yarad – come down) to (la) save (nasal – deliver and
spare) them from (min) the hand (yad – power, control, and influence) of
Misraym (misraym – the crucible of the Egyptians), and to bring them out of that
land (‘erets – realm and nation) and into (‘el) a good (towb – prosperous and beautiful,
pleasing, agreeable) and open (rahab) land (‘erets – realm), a land flowing
with (zuwb – abundant in) milk (halab) and honey (dabas), the place of the
Canaanite (kana’ani – merchant traders), the Hittite (hity – terrorists), the
Perizzite (perizy – rural tent dwellers), the Amorites (‘amory – publicly prominent
propagandists), Hivite (hiwy – villagers), the Girgashite (girgashy – a term which is
associated with throat, festering sore, ripe olives, and clay), and the Yebuwsy
(yebuwsy – descendants of Yebuw, the threshing place).”
9 “Behold (hineh) the distress cries (sa’aqat) of the Children of Yisra’el have
come (bow’) to Me. Moreover (gam), I have witnessed (ra’ah - seen) the oppression
(lahas - unfavorable circumstance of involuntary submission, based upon lachats,
meaning "to be pressured and suppressed") with which (‘asher) Misraym (misraym - the
crucible of Egypt) inflicts upon (lahas - applies sufficient force to torment and break)
them.”
10 “So (wa) now then (‘atah) let’s walk (halak - let’s go). I am sending you out
(salah - dispatching) to Pharaoh to bring (yasa’) My family (‘ani ‘am - My people), the
Children (ben) of Yisra’el (yisra’el - from ‘ys sarah ‘el, those who strive and struggle
with, who persist and endure with, who persevere with and are empowered by God) out
of (min) the Crucible of Egypt (misraym).”
11 “And Moseh said to the Mighty One (‘elohym - God), ‘Who (my) am I (‘aoki)
that (kiy) I should go (halak - walk) to (‘el) Pharaoh and thereby (kiy) bring out
(yasa’ - deliver) the Children of Yisra’el from (min) the Crucible of Egypt
(misraym)?’”
12 “He [God Almighty] said (‘amar - promised), ‘Indeed (kiy - be assured), I will be
(‘ehayah - I will exist) with (‘im - alongside in an associated interactive relationship
near) you (‘atah). And this (zeh) is your sign (‘owt - miraculous non-verbal symbol and
signal) that indeed (kiy) I have sent you (salah - dispatched you).’ In (ba) the process
of bringing (yasa’ - delivering) the (ha) people (‘am - family) out of (min - from) the
Crucible of Egypt (misraym), you (‘atah) shall serve with (‘abad ‘eth - work with) God
(‘elohym) upon (‘al) this (zeh) mountain (har).’”
13 “And (wa) Moseh (Moseh – the one who draws us away from human oppression
and divine judgment) said (‘amar) to God (‘el), the Almighty (ha ‘elohym – the Mighty
One), ‘Now look, if (hineh – behold, look here, and note if) I (‘anky) go (bow’ – arrive
and come) to (‘el) the Children (beny – sons) of Yisra’el (Yisra’el – a compound of ‘ysh
– individuals, who sarah – strive and contend with, engage and persist with, are set free
and are empowered by ‘el – God), and I say (wa ‘amar) to them (la), “The God
(‘elohym – the Almighty) of your fathers (‘ab) has sent me out (salah – has extended
Himself to dispatch me) to you (‘el), and they ask (wa ‘amar – question) me (la), ‘What
is (mah) His personal and proper name (shem),’ what (mah) shall I say (‘amar) to
them (‘el)?’”
14 “And (wa) God (‘elohym) said (‘amar – answered and declared) to (‘el) Moseh
(Moseh), ‘’Ehayah (‫‘ )אֶ ְה ֶי ה‬asher (‫‘ )אֲ שֶ ר‬ehayah.’ (‫‘ – )אֶ ְה ֶי ה‬I Am Who I Am.’” (‘I
Am Who I Am,’" or "‘I Am associated with existence,’" or "‘I Was, I Am, I Will Be
linked to existence.’" This answer conveys all of the following: "I Exist." "I was, I am,
and I always will be." "I am God." "I am responsible for your very existence." "I am the
source of your continued existence." "I am exactly who I say I am (and not what men say
of me)). And (wa) He said (‘amar), ‘So this is what (koh) you should actually say
(‘amar – answer (scribed in the qal relational stem, affirming the reliability of this advice,
and in the imperfect conjugation, telling us that this pronouncement would have ongoing
consequences which would unfold throughout time)) to (la) the Children (ben) of
Yisra’el (yisra’el – those who strive and contend with, engage, persist, and endure with,
are set free and are empowered by God), “I Am (‘ehayah – first person singular of the
verb hayah, meaning I exist; written in the qal stem, imperfect conjugation, affirming the
reliability and ongoing consequences of His existence on our existence), He has sent me
(salah – He has reached out and extended Himself to actually dispatch me (in the qal
perfect, telling us that this act of God is indivisible, whole and complete, and valid
throughout all time, and as a result, should not be compartmentalized into separate
chronologies)) to you (‘el).’”
15 “God (‘elohym), moreover (‘owd – besides this and in addition), said (‘amar –
declared) to (‘el) Moseh, ‘You shall say (‘amar) this (koh) to (‘el) the Children of
Yisra’el (beny yisra’el – children who strive and struggle with, those who persist and
endure with, those who persevere with and are empowered by God), ‘Yahowah ( hwhy- ), God (‘elohym) of your fathers (‘ab), God of ‘Abraham, God of Yitschaq,
and God of Ya’aqob, sent (salah) me (‘any) to (‘el) you (‘atem).’ This (zeh) is
My (‘any) personal and proper name (shem) forever (la ‘olam – for all time and into
eternity). This (zeh) is My (‘any) memorial, My renown name (zeker –
commemoration, inheritance right, symbol, sign, signature, maxim, (and most
importantly), the way I want to be recalled, remembered and known) in all dwelling
places, homes (dowr), times, and generations (dowr).’”
16 “Go to (halak - walk to) and (wa) gather together (‘asap) the elders (zaqen) of
the Children of Yisra’el, and say to them, ‘Yahowah ( - hwhy- ), God
(‘elohym) of your fathers (‘ab), has appeared (ra’ah - has become visible, revealing
Himself) to me, the God of ‘Abraham, God of Yishaq, and God of Ya’aqob, saying
(‘amar) to them, "He has noticed (paqad - observed and paid attention to your
summons), and has taken into account (paqadeti), what is being done (‘asah) to you
(la ‘atem) in (ba) the Crucible of Egypt (misraym).”
17 “And He promises (‘amar - says) that He will lift you up and withdraw you
(‘alah ‘eth ‘atem) from (min) misery and persecution (‘ony - affliction and suffering,
harassment and poverty, being mishandled and put down, oppression and suppression) in
the realm (‘erets - land and nation) of the Crucible of Egypt (misraym) and to a land
(‘erets - realm) flowing with milk and honey.’”
18 “And they will listen and respond to (shama’ – hear and pay attention to) the
sound of your voice (qowl ‘atah), and to your arrival (wa bow’ ‘atah), and the elders
of the Children of Yisra’el will go to the king (melek – political and religious
dictator) of Egypt and say (‘amar – speak these words and tell him), ‘Yahowah ( hwhy- ), God (‘elohym) of the Hebrews (‘Ibryym) has met (qarah – held a
meeting) with (‘al – among and on behalf of) us (nahu). Please (na’) let us go out,
walking a three-day path (halak derek saloset yowmym – walk out of here following a
route which will require three days) into (ba) the (ha) desert (midabar – wasteland,
barren wilderness, and lifeless place) to offer a sacrifice (zabah – slaughter a sacrificial
lamb) to (la – according to and on behalf of) Yahowah ( - hwhy- ),
our (nahu) God (‘elohym).”
19 “But (wa) I know (yada’ - have personal knowledge and am aware) that (kiy) the
king of Egypt (melek misraym - the dictatorial ruler of the crucible) will not (lo’) permit
(nathan - freely release) those in accord with You (‘eth ‘atem) to go (la halak), except
by the hand (yad - power, influence, and authority) of a mighty, strong, powerful and
firm individual (hazaq).”
20 “So (wa), I will stretch out (salah) My hand (yad - power and influence) and
strike (nakah - afflict) those associated with (‘eth) the Crucible of Egypt (misraym)
with (‘asher) all (kol) the astounding things (pala’ - miracles which surpass human
understanding or capability) I will do (‘asah - perform and cause to happen) in (ba) their
midst (qereb). And after that (‘achar - in the end, following all of that), rest assured
(ken - you can rely on the fact), they will send you away (salah - dispatch you).”
21 “And thus My people (‘am - family) will be treated favorably (hen) from these
(zeh) Egyptian’s (misraym) perspective (‘ayin - way of looking at things). When the
time comes (hayah) that you walk (halak), you shall not (lo’) leave empty-handed
(reqam).”
22 “Women (‘isah - wives) shall ask (sa’al - make a request to) those who live in
the community (saken - the residents in the neighboring town) as well as guests (guwr)
in their house (bayit) for supplies (kaly - utensils and cooking pots), silver (kesep metal belongings) and gold objects (kaly) as well as clothing (simlah - apparel), which
you should place (sym - put) on your sons and on your daughters, taking them away
(natsal – to spare and save them) from (‘eth) the Crucible of Egypt (misraym).”
Chapter 4
1 “Then (wa) Moseh answered (‘anah - responded), and said, ‘But (wa) what if
(hen) they do not (lo’) listen to (sama’ - receive or heed) the sound of my voice (qowl)
or trust me (‘aman ‘ny - consider what I say to be accurate and truthful), but rather
(kiy) say (‘amar), "Yahowah ( - hwhy- ) did not (lo’) reveal Himself and
appear (ra’ah - was not seen) to (‘el) you (‘atah).’”
2 “Yahowah ( - hwhy- ) said to him, ‘What is that in your hand?’ He
answered, ‘A staff (mateh - a branch or scepter).’”
3 “And He [Yahowah] said, ‘Throw (shalak - cast) that (hu’ - literally him) on the
ground (‘erets) now.’ And so he cast him (hu’) down and away toward (shalak) the
dirt (‘erets - ground), and it came to exist as (hayah) a serpent (nahas - poisonous
snake or viper). And Moseh fled away (nuws) from (min) his (hu’) presence (paneh).”
4 “Yahowah ( - hwhy- ) said to Moseh, ‘Stretch out (salah - dispatch)
your hand (yad - symbol of power and authority) and take hold of him (hu’ - it). Be
persistent and grow strong by constantly and earnestly holding fast to that which
renews and restores (yahazaq/hazaq - being assiduous, paying close, careful, and
unremitting attention to that which strengthens and establishes, be devoted and resolute,
become adopted and be empowered) and (wa) it (hu’ - he) accordingly (la) came to
exist as (hayah) a staff, branch, and scepter (mateh) in (ba) his (hu’) palm (kaph from kaphaph, that which bends or bows down).”
5 “So that (kiy) they may see (ra’ah - become aware) that Yahowah ( - hwhy), the God of their fathers (‘ab), the God (‘elohym) of ‘Abraham, God of Yishaq,
and God of Ya’aqob, is trustworthy and reliable (‘aman - verifiable and true,
consistent and enduring, faithful to support, nourish, be concerned about, attend to as a
parent would care for a child, confirm and uphold).”
6 “And then (wa) continuing on (‘od), Yahowah ( - hwhy- ) said (‘amar)
to him (la hu’), ‘Please (na’) place (bow’) your (‘atah) hand (yad) inside your
garment beside your bosom (ba ‘atah hyq - within your robe by your heart).’ And he
moved (bow’) his hand (yad) inside (ba) his robe (hyq) and pulled it out (yasa’) from
his chest and behold (hineh) his hand was diseased and leprous (sara’), looking like
(ka) snow (seldg).”
7 “Now He said, ‘Return (suwb - turn around, change, come back, and restore) your
hand (yad) to (‘el) your bosom (hyq - to your garment).’ So he returned his hand to
his robe near his chest (hyq), and when (wa) he brought it out (yasa’) from (min) his
garment (hyq), behold (hineh) it had been restored (suwb - returned and brought back,
recovered, repaired changed and renewed) to being like (ka) his flesh (basar).”
8 “So that if (‘im) it happens (hayah - comes to exist) that they don’t (lo’) trust
and rely (‘aman) upon you (la ‘atah), don’t listen to (sama’ - hear, understand, and
heed) the sound of your voice, or trust the initial (ri’son - first and primary) sign (‘owt
- symbol with meaning, miracle, example and illustration), then (wa) they will come to
recognize as verifiable, trustworthy and reliable (‘aman) the following and
subsequent (‘acharown - final, that which comes after, and last) sign (‘owt - miraculous
undertaking and illustrative example).”
9 “If (‘im) it happens (hayah - comes to exist) that they don’t (lo’) trust and rely
upon (‘aman - recognize as verifiable and true) these (‘eloeh) two (sanayim) signs (la
‘atah) and don’t listen to (sama’ - hear, understand, and heed) the sound of your voice
(qowl), then (wa) you shall obtain (laqah - select, accept, grasp hold of and receive)
water (mayim) from (min) the River Nile (ya’or) and pour it out (sapak) on that
which is withered and dried up (yabasah - desolate and lifeless, forsaken). And the
water (mayim) which relationally (‘asher) you obtain (laqah - select, accept, grasp hold
of and receive) from (min) the River Nile (ya’or) shall come to exist as (hayah) blood
(dam) in and among (ba) that which is withered and dried up (yabasah - desolate and
lifeless, forsaken).’”
10 “Then (wa) Moseh said (‘amar) to (‘el) Yahowah ( - hwhy- ), ‘Please
(by – excuse me), I (‘anoky) am not (lo’) a man (‘ysh – individual) of words (dabarym –
who makes statements or delivers messages). Neither (gam) yesterday (shilshowm) nor
(gam) the days before (tamowl), nor (gam) from (min) the time (‘az) You (‘atah)
spoke (dabar – communicated words) to (‘el) Your (‘atah) servant (‘ebed – associate
and coworker). Indeed (ky), my mouth (peh) is thick and unresponsive (kabad – it is
heavy and suffers from inertia) and my tongue (lason) is difficult and slow to move
(kabad).’”
11 “Yahowah ( - hwhy- ) said to him, ‘Who (my) made (sym – created and
placed) the mouth (peh) of the man/‘Adam (la ha ‘adam)? Or (‘ow) who (my) could
have made (sym) him mute (‘ilem – unable to speak) or deaf (heres – unable to hear),
sighted (piqah – able to see) or blind (‘owr – incapable of being observant)? Is it (halo)
not (lo’) Me (‘anoky), Yahowah ( - hwhy- )?’”
12 “So now (‘atah – straight away) let’s go (halak – start walking). I(‘anoky) will
be (hayah – exist) with (‘im) you (‘atah), pouring out (yarah – controlling the flow
of) words (dabar) from your mouth.”
13 “But (wa) he said (‘amar), ‘Please, I beg you (na’), release (salah) my hand (byad). Please (na’) send out someone else (salah – dispatch another).’”
14 “Indeed (‘ap), Yahowah ( - hwhy- ) became angry (harah – was
displeased and grieved, vexed and agitated) with Moseh. So He said, ‘What about (halo
ha lo’ – why not) ‘Aharown (‘aharown – bringer of light and choice (i.e., informed
freewill)), your brother (‘ah) and a Lowy (lowy – One who Unites)? He is indeed
(ky) known (yada’ – recognized) to speak (dabar) words (dabar).”
15 “And (wa) you will speak of God to him (dabar ‘el – you shall communicate the
Word of God unto him). And (wa) you will accordingly place (sym ‘eth – you will
relationally put) the words (ha dabar) in his mouth (b-peh-wy), and I (wa ‘anky),
Myself, will be present with (hayah ‘im – I will be and exist alongside) your mouth
(peh – your physical source of speech), and in association with (wa ‘im) his mouth (peh
– his capacity to communicate), I will be the source teaching and directing (yarah – I
will flow forth instruction to inform and guide) you both accordingly (‘eth) that which
(‘asher) you should act upon and do (‘asah – you should, by your own volition,
actually and continually actively engage in, perform and accomplish, celebrate and
institute (scribed in the qal relational stem which conveys that this mission is real,
imperfect conjugation, telling us that this work will be ongoing, consistently continuing
to unfold throughout time, and with the paragogic nun ending, which expresses volition,
and thus a desire and preference to accomplish this task)).”
Need Verses 16-17
18 “And Moshe walked (halak – traveled to) and returned (suwb – turned back and
returned to a previous place) to Yeter (yeter – remainder, that which is left or spared), his
father-in-law (hoten), and said to him, “I have a strong intention and an urgent need
to walk (halak na – travel to, scribed in the cohortative conveying a strong intention,
joined with na which is used to emphasize the urgency and strong desire of the speaker)
and return (suwb – turn back and return to a previous place) to my brothers (‘aha –
relatives and kinsmen) which relationally are in Mitsraym, and I have a strong desire
to see (ra’ah – behold and perceive, scribed in the cohortative) whether or not they now
(ha owd am) live (chay). And Yeter said to Moshe, “You must go and travel (halak –
walk, scribed in the imperative) in completeness (shalowm - wholeness, harmony, and
fulfillment).”
19 “And Yahowah ( - hwhy- ) said to Moshe in Midian (midyan - an area
usually defined as NW Arabia, though at times pushing into Trans-jordan and Sinai.
Means strife or contention), ‘You must walk (halak – travel to, scribed in the imperative)
returning to (suwb – turn back and return to a previous place, scribed in the imperative)
Mitsraym because, indeed (kiy), dead (muwth) are all of the men (enowsh) who
sought (baqas) your soul (nephesh – the essence of your life).’”
20 “And Moshe took and grasped hold of (laqah) his wife (issah) and his son
(ben) and they rode (rakab – traveled on a vehicle) upon the donkey (hamor) and
returned to (suwb) the land (eretz – land and region) of Mitsraym. And Moshe
grasped hold of and took (laqah) the staff (mattah – rod used to support while
traveling) of God in his hand (yad).”
21 “And Yahowah ( - hwhy- ) said unto Moshe, “When you walk (halak –
travel to, scribed in the imperative), returning to (suwb – turn back and return to a
previous place, scribed in the imperative) Mitsraym, you must see (ra’ah – behold and
perceive, reveal and consider, pay attention to and experience) all of the wonders
(mowpat - miracles) which relationally I placed and set (sim) in your hand (yad) and
perform (‘asah – prepare, produce and do) them before Pharaoh’s face. And I will
strengthen (hazaq – I will make stronger and more powerful, scribed in the piel meaning
Yahowah will bring about this state) his heart (lebab - inner being, mind and
understanding, heart and soul, knowledge and thinking, reflections and memories,
inclinations and resolutions, your conscience and moral character, your emotions and
passions), and he will not send out (lo’ salah – will not dispatch or send away) the
people and family (‘am).”
22 “Say to Pharaoh, ‘Thus (koh - also) says Yahowah ( - hwhy- ), "My
(‘eth - as a marker of association) firstborn (bakowr - virginal first fruit and first to rise)
child (ben - son) is Yisra’el (yisra’el - from ‘ys sarah and ‘el, those who strive and
struggle with, those who persist and endure with, those who persevere with and are
empowered by God),”
23 “And I am telling (‘amar - saying to and asking) you, ‘Let my son (ben - child)
go, releasing him (salah - let him loose and send him off) to work (‘abad) with Me
(‘any). If you are defiant and refuse (ma’an - rebel and are unwilling) to set him free
(‘hu’ salah), be aware (hineh), I will slay (harag - intentionally kill) your firstborn
(bakor - child who inherits birthrights, first fruits).’”
24 “And it came to exist on the path (derek – the way or journey) in the place of
overnight lodging (malon – temporary overnight lodging, may be an inn, or just a place
where you stop and pitch a tent) and Yahowah ( - hwhy- ) approached, came
near and met him (pagas – made a linear movement drawing near and approaching him,
implying immediate interaction between the two) and He sought (baqas – scribed in the
piel stem meaning the object, suffers the action of the verb) to cause him to die (muwth –
end life, scribed in the hifil meaning the subject causes the object to participate in the
action),”
25 “But Sip’porah (sip’porah – Moshe’s wife, name meaning little bird or to chirp)
took and grasped hold of (laqah) flint and cut off (karat – sever an object from its
source) her son’s foreskin (‘arlah) and touched (naga – caused it to make physical
contact with, hifil stem) his foot and she said, “Indeed (kiy), you are a bridegroom
(hatan – literally a father’s daughter’s husband, the man of a relationship about to be
married to a woman, the same as a son-in-law with a focus on or around the wedding) of
blood (dam) to me.”
26 “And he became limp, disarmed and lacking power (rapah), because of it.
Then she said, ‘Bridegroom (hatan – literally a father’s daughter’s husband, the man of
a relationship about to be married to a woman, the same as a son-in-law with a focus on
or around the wedding) of blood by means of the circumcision (muwl).’”
Need Verses 27-29
30 “Aharown (‘aharown - source of light and choice) spoke (dabar - communicated)
all (kol) of the words (dabarym - statements and messages) which (‘asher - by way of
relationship) Yahowah ( - hwhy- ) had spoken (dabar) to Moseh (moseh - one
who draws out). And then he performed (‘asah) the signs (‘owt - non-verbal symbols
designed to communicate a message) in the sight (‘ayin - presence) of the people (‘am family).”
31 “So (wa) the family (‘am - people) trusted and relied upon (‘aman - considered
it to be reliable, verifiable, trustworthy and true) that indeed (kiy) Yahowah ( hwhy- ) had received the news (sama’ - had listened to), had seen (ra’ah considered), had become acquainted with, and would attend to (paqad ‘eth - had
sought out and inspected the circumstances associated with) the miserable oppression
and persecution (‘ony - harassment and suffering, affliction and poverty, suppression) of
the Children (ben - sons) of Yisra’el. And they knelt down (qadad) and fell prostrate
(sahah).”
Chapter 5
1 “After all of this (‘achar - following this, in the aftermath), Moseh and Aharown
went to (bow’) Pharaoh (par’oh - transliteration of the Egyptian title meaning Great
House) and said (‘amar), ‘The God (‘elohym) of Yisra’el says (‘amar), "Let My
family go (salah ‘any ‘am - dispatch My people) so that they might celebrate a festival
(hagag - revel in a party, be giddy and dance) to (la - concerning, according to, with
regard to, and towards (as in moving closer to)) Me (‘any) in the (ba ha) wilderness
(midabar - barren desert).’”
2 “But (wa) Pharaoh said, ‘Who (my - what) is Yahowah ( - hwhy- ) that
(‘asher) I should heed (sama’ - listen to and obey) His voice (qowl) and let Yisra’el go
(salah)? I am not acquainted with (lo’ yada’ - do not know) Yahowah ( - hwhy). I will not let Yisra’el (yisra’el - those who strive and struggle with, persist and
endure with, who persevere with and are empowered by God) go (salah).”
Need verses 3-22
23 “And from the time (wa min ‘az) I came to (bow’ ‘el) Pharaoh (Phar’oah), to
speak (la dabar) in Your name (shem), he has been wicked, mistreating and bringing
harm (ra’a – he has been evil) to the people (la ha ‘am – to the family of related
individuals). And so in this (ha zeh wa), You most certainly have not saved or
delivered (natsal lo’ natsal) Your people (‘am – Your family (masculine)).”
Chapter 6
1 “And then (wa) Yahowah ( - hwhy- ) said to (‘amar ‘el) Moseh (Moseh –
one who draws out), ‘Now (‘atah – so now at this time and in logical succession) you
will see (ra’ah – you will continually and actually be shown (qal
imperfect)) what (‘asher – beneficially as a result of the relationship) I am going to
do (‘asah – I am going to consistently engage in, act upon, and genuinely accomplish
(qal imperfect)) to (la) Pharaoh (Phar’oah – the title of king meaning Great House in
Egyptian), because indeed (ky) with the severe hand of his military might (ba chazaq
yad – using the harsh power of his rule) he will send them away (shalach – he will
dispatch them, letting them go (note: “them” is from the third person, masculine plural
suffix and is addressing thebeny (sons / children of) Yisra’el)). And using the harsh
power of his rule (ba chazaq yad – with his hand directing his military might) he will
banish them (garash – he will drive them out, expelling and exiling them (piel
imperfect) (note: “them” is also from the third person, masculine plural suffix and is
addressing thebeny (sons / children of) Yisra’el)) from (min) the land (‘erets – realm).’”
2 “God (‘elohym) spoke further to (dabar ‘el) Moseh (Moseh – one who draws out),
and said to him (wa ‘amar ‘el), ‘I Am (‘any) Yahowah ( - hwhy- ).”
3 “I appeared to (ra’ah ‘el – I was seen as God by) Abraham (‘Abraham – Merciful
and Enriching Father), to Yitschaq (‘el Yitschaq – by Laugher), and to Ya’aqob (wa ‘el
Ya’aqob – by the one who is steadfast and established) as God Almighty (ba ‘el
Shaday – the God who honors and fulfills His promises). But (wa) My name (shem –
My reputation and status as), Yahowah ( - hwhy- ), it was not known to them,
nor was it respected or acknowledged by them (lo’ shem la – was not understood by
them (the niphal stem is passive, suggesting that no effort was made to know Yahowah’s
name and the perfect conjugation tells us that this lack of understanding is not an ongoing
problem (note: “them” is still from the third person, masculine plural suffix and is,
therefore, still addressing the beny (sons / children of) Yisra’el who were slaves in
Egypt)).”
4 “And also (wa gam – and surely relative to these two closely related concepts), I
will totally stand up for (quwm ‘eth– I will take a stand on behalf of, completely
confirming and keeping, even encouraging, supporting, and totally restoring (the hiphil
stem causes the object of the verb, the Covenant Family, to participate in the action of the
verb, which is to stand up and be restored, and the perfect conjugation reveals that this
result is total and complete, lacking nothing)) the Family Covenant Relationship of
Mine (beryth – mutually binding agreement and pledge based upon My beyth – family
(singular)) with them (‘eth – while accompanying them (note: “them” is still from the
third person, masculine plural suffix and is, therefore, still addressing the beny (sons /
children of) Yisra’el who were slaves in Egypt) for the express purpose of giving to
them (la natan la – to facilitate their approach I am offering a gift which enables them to
come to (qal denoting literal reality and infinitive construct which when prefixed
with la indicates intent)) the land (‘eth ‘erets – the realm) of Cana’an (Kana’any – of
zealousness and passion; from kanah – to call by name and to be given a flattering
title, kanan – to be rooted, supported, and established as a vine, and kanah – to be a
companion in a relationship) – this place (‘eth ‘erets – this land and realm) where they
as sojourners will live as aliens (magowr – where they will not belong, where they will
have nothing in common, and where they will hold no legal status, being terrorized as if
they were illegal occupants, from gowr), where as a result of this relationship (‘asher)
as strangers in it, they will conspire and rebel, and thus be attacked and terrorized
as if they were illegal occupants (gowr ba – as aliens dwelling together in it they will
incite trouble, initiate military battles, cause an uproar, and live in dreaded anxiety (qal
perfect)).”
5 “And also (wa gam – by way of contrast, moreover) I, Myself, heard (‘any
shama’ – I have actually listen to the entirety of (qal perfect)) everything associated
with (‘eth) the groaning and moaning (na’aqah – the guttural response to suffering and
pain) of the sons (beny – the children (masculine plural)) of Yisra’el (Yisra’el –
individuals who engage, persist, and are empowered by God), whom (‘asher) the
Egyptians (Mitsraym – the people of the crucible of religious, political, military, and
economic oppression) are working as slaves (‘abad ‘eth – have reduced them to
servitude). And I remembered (wa zakar – and I was continually reminded of and
genuinely recalled (qal imperfect)), accordingly (‘eth) the Family Covenant
Relationship of Mine (beryth – mutually binding agreement and pledge based upon
My beyth – family (singular)).”
6 “So therefore (la ken), say (‘amar) to (la) the children (beny – the sons) of
Yisra’el (Yisra’el – individuals who engage and endure with God), “I am (‘any)
Yahowah ( - hwhy- ), and (wa) I will descend, extending Myself to serve you,
by bringing you out (wa yatsa’) accordingly (‘eth) from (min) being under (thachath –
being subject to) the burden of forced labor (cabalah -compulsion) in the Crucible of
Egypt (Mitsraym – serving as a metaphor for religious, political, economic, and military
oppression and divine judgment). And (wa) I will save you all (natsal ‘eth) from work
as their slave, from being owned by them, and from service to their gods (min
‘abodah). And (wa) I will redeem you (ga’al) in accordance with (‘eth ba) the
outreach of (natah) the Sacrificial Lamb (zarowa’) and through (wa ba) many
important (gadowl) judgments (shephets – decisions and actions designed to achieve
justice, vindicating some while condemning others).”
7 “And (wa) I literally want to grasp hold of you all, completely accepting
you, and genuinely receiving you (laqach ‘eth – My will and desire is to grasp hold of
your hand and actually lead you (qal perfect consecutive)) to Me (la – to approach Me
and to be with Me), to be as a family (la ‘am). And (wa) My desire is to actually and
totally exist as God on your behalf (hayah la la ‘elohym – I want to always be God for
you (qal perfect consecutive)). And you will know, acknowledge, and respect (wa
yada’ – and you will choose of your own volition to actually recognize and totally
understand (qal perfect consecutive)) that indeed (ky – surely and truly), I am (‘any)
Yahowah ( - hwhy- ), your God (‘elohym), who descended to serve you by
leading you away from (yatsa’ ‘eth min – who brought you out of) being subject
to (thachath – being under) the compulsion of forced labor (cabalah) in the Crucible
of Egypt (Mitsraym – in the realm of religious, political, economic, and military
oppression).’”
Need Verse 8
9 “Then Moseh spoke (dabar - communicated these words) thusly (ken - accurately
and honestly) to (‘el) the Children (ben - sons) of Yisra’el, but they did not (lo’) listen
(sama’ - pay attention) to Moseh because of (min) the absence of (qoser - their
discouraged despondency over the lack of) the Spirit (ruwach) and their hard, cruel,
and unyielding (qaseh) work (‘abodah - labor, duties, deeds, and slavery).”
Need Verses 10-30
Chapter 7
1 “Yahowah ( - hwhy- ) said to Moseh, you will be seen (ra’ah) as having
been given (nathan) God’s title (‘elohym) by Pharaoh and your brother ‘Aharown
will exist as (hayah) your prophet (naby’ - one who speaks predicting the future).”
Need Verse 2
3 “I will harden (qasah - stiffen and cause to be stubborn, obstinate and inflexible)
Pharaoh’s heart (leb) so as to greatly increase (rabah - multiply and make
magnificent) My signs (‘owt - nonverbal forms of communication which convey
examples and meanings) and miracles (mowpeth - wondrous symbols) in the realm
(‘erets - region, land, and nation) of the Crucible (misraym - Egypt).”
Need Verses 4-10
11 “Then Pharaoh also (gam) summoned (qara’ - called out to and invited) his
sages (hakam - learned, wise, and crafty men, teachers, judges, and technicians with
human knowledge) and sorcerers (kasap - occultists working magic on behalf of
demonic spirits), and also (wa gam) performing (‘asah - preparing and doing things)
were the soothsaying priests (hartom - religious scribes, diviners, astrologers, and
magicians possessing the knowledge and power of the occult and demonic spirits, clerics
who conceive and convey sacred religious texts) of the Crucible of Egypt (misraym)
using their secret incantations and magic (lahatym - mysteries, enchantments, and
sorcery, to wound and burn as a byproduct of insatiable greed).”
Need first part of Verse 12
12 “But ‘Aharown’s staff (mateh – branch and scepter) swallowed (bala’ –
consumed, engulfed, and devoured) their walking sticks.”
Need Verses 13-25
Chapter 8
Need Verses 1-16 & first part of 17
17 “Aharown stretched out (natah - extend and bend down) his staff (mateh branch and scepter) and strike (nakah) the dirt (‘apar - dust, minute particles of matter)
of the earth (‘erets - ground, region, and realm) and it came to exist (hayah) as (la)
annoying insects (ken - gnats, lice, flies, mosquitoes and maggots) in the land (‘erets) of
Egypt.”
Need Verses 18-30
Chapter 9
Need Verse 1-7
8 “And Yahowah ( - hwhy- ) said to Moseh and Aharown, saying, ‘You
shall grasp hold of (laqah - collect and obtain) what fills the hollow of your hand
(hopen) of soot (pyah - powdery carbon particles) from a smelting furnace (kibsan - a
high-temperature crucible designed to smelt metals, separating and refining that which is
valuable from the dross) and have Moseh scatter (zaraq - sprinkle) it in the air
(shamaym - sky, atmosphere, and heavens) before Pharaoh’s eyes.”
9 “It shall exist as (hayah) fine dust (‘abaq - that which is diminished under
pressure to powdery dirt or carbon soot) over (‘al) the region (‘erets - land) of the
Crucible (misraym). It will become (hayah) foaming puss (shahyin - lesions of
infectious disease on the dermis, including smallpox) and it shall break out (parah),
festering (‘aba’bu’oth - blistering as skin ulcers and pustules) on the (‘al ha) people
(‘adam - humankind who are descendants of Adam) and animals (bahemah - domestic
livestock) throughout the land of Egypt.”
Need Verses 10-14
15 “So then (‘atah), because (kiy) I stretched out (salah - extended) My hand (yad
- power and authority) and struck (nakah - afflicted) you and your people (‘am family, nation, and followers) with (ba) the disease (deber - plague, pestilence and
pandemic), you have become unrecognizable (kahad - your identity is now hidden and
concealed) from (min) the ground (‘erets - earth as in dirt).”
16 “But (‘ulam), for the sake of (‘abuwr - in order to advance) this cause (zo’th),
you will stand and present yourselves (‘amad - stand in front of a superior and be
evaluated and accused), in order for you to (‘abuwr - so that you) see (ra’ah - visually
witness) My power and authority (koah - might and ability) and witness My name
(shem) being communicated (seper/separ - proclaimed, spoken, written, and recorded)
in (ba) all (kol) the realm (‘erets - land and earth).”
17 “You are continuing (‘owd) to behave haughtily (salal - are being pretentious,
insolent, and arrogant, exalting yourselves) toward (ba) My (‘any) family (‘am - people)
by not (bilty) releasing them (salah).”
18 “This time (‘eth) tomorrow (mahar) I will cause exceedingly large and
intensely abundant (ma’od kabed - severe, heavy, and immense) hailstones (barad spheres of frozen water) to rain down (matar - to fall), such as (‘asher) have never (lo’)
existed (hayah) in Egypt (misraym - the Crucible) from the day it was founded until
now.”
19 “So then, go out and release (salah - set free) your livestock (miqneh - herds and
possessions) and bring them to a shelter (‘uwz - to a safe refuge), and everything else
which is of concern to you (wa ‘eth kol ‘asher) bring (‘atah) in (ba) from the field
(sadeh - open environs), including every man (‘adam - person) and every animal
(bahemah - living creature) which (‘asher) can be found (masa’ - attained) in the open
country (sadeh - fields). Those not (lo’) gathered and removed (‘asap - brought
together and escorted, assembled and withdrawn) into houses (bayit - homes and
shelters) will die (muwth) when the hailstorm (barad) descends (yarad - comes down)
upon (‘al - on and against) them (hem).”
Need Verses 20-25
26 “Only (raq - except) in (ba) the region (‘erets - land and area) of Goshen where
(‘asher) the Children (ben - sons) of Yisra’el (yisra’el - those who strive and struggle
with, those who persist and endure with, those who persevere with and are empowered by
God) were, was there no hail.”
27 “Then Pharaoh sent out (salah) a summons (qara’) to Moseh and ‘Aharown
and said (‘amar) to them, ‘In the conduct of my life (pa’am - now, at this time), I have
sinned (hata’ - have acted improperly and I am guilty, I am unclean and I have missed
the way). Yahowah ( - hwhy- ) is right (tsadyq - righteous and just, proven
correct). My people and I are guilty (rasha’ - evil and wicked).”
28 “Pray (‘atar) to (‘el) Yahowah ( - hwhy- ), because (min) great (rab) is
(hayah) God’s (‘elohym) voice (qowl) and the hail (barad) and the fire (‘esh lightening [not in MT but found in DSS). I will release you (salah - send you away), and
will not (lo’) add (yasap) to (lo) this stand (‘amad - standoff).”
Need Verse 29
30 “I know (yada’ - recognize and understand) that you and your servants (‘abed slaves and worshipers) do not yet (terem) fear or revere (yare’ - stand in awe of or
dread, venerate or respect) God ( ‫ ) ל ֹ א ם י ה‬Yahowah ( - hwhy- ).”
31 “The flax (pistah - a slender erect annual with blue flowers in the spring, used for
making linen fibers and for burning in oil lamps) and the barley (so’rah - early ripening
cereal grain) were knocked down (nakah - struck down and destroyed), for the flax was
budding (gibo’l - beginning to bloom) and the barley was in the ear (‘abyb - the grain
was still soft and moist in the head and not fully dried).”
Need verses 32-36
Chapter 10
Need verse 1
2 “You may tell your sons and grandsons that I have dealt harshly and have
made a mockery (‘alal) of the Egyptians. The signs (‘owth - symbols designed to
illustrate something using non-verbal forms of communication) I have placed (shym)
among (ba) them are so that you may know (yada’ - recognize, understand, and
acknowledge) that I am Yahowah ( - hwhy- ).”
3 “So Moseh and ‘Aharon went to Pharaoh and said to him, ‘This is what (koh)
Yahowah ( - hwhy- ), God (‘elohym) of the ‘Ibry (‘ibry - Hebrews) says,
"How long will you continue to (matay ‘ad) resist (ma’an - rebel and be defiant),
suffering (‘anah - affliction, hunched up and crouched down in anxiety) because of
(min) My presence (panah)? Let My people (‘am - family) go (salah - free them and
send them away) to work (‘abad - serve) with Me."’ But if (‘im) you refuse (ma’n - are
unwilling) to let My family (‘am) go free (salah), behold (hineh), tomorrow (mahar) I
will bring (bow’) locusts (‘arbeh) into your territory (gebuwl - regional boundaries, as
in a governmental administrative area).”
Need Verses 4-6
7 “And Pharaoh’s servants (‘abed - slaves and worshipers) said to him, ‘How long
will this be a snare (mowqesh - a baited trap) for us? Release (salah) the men (‘ysh individuals) to work with (‘abad) Yahowah ( - hwhy- ), their God. Don’t you
know (yada’ - recognize, acknowledge, and understand) that Egypt (misraym - the
crucible) is destroyed (‘abad - has been squandered, wasted, annihilated, wiped out, and
lost)?”
Need Verses 8-16
17 “So then (‘atah - now) please (na’ - I beg you), forgive (nasa’ - lift up and carry
away, accept and tolerate) my sin (hata’t - wrongdoing and guilt) only (‘ak) this once
(pa’am - this occurrence and instance) and pray (‘atar - plead) to your God (‘elohym)
Yahowah ( - hwhy- ) and remove (suwr - take away and turn aside) this (zeh)
death (muwth) from (min) me (‘any) this one time (raq - this singular and exclusive
occurrence).”
Need Verses 18-20
21 “Yahowah ( - hwhy- ) spoke to Moseh, ‘Stretch out (natah - extend)
your hand (yad) toward the heavens (samaym - sky) and darkness (hosek - the absence
of light) will come to exist (hayah) over the land (‘erets - realm) of the Crucible
(misraym - of Egypt), and they will grope (masas - feel their way) in darkness (hosek insignificant obscurity).’”
Chapter 11
1 “Now Yahowah ( - hwhy- ) said to Moseh, one (‘ehad - certain and
specific) more (‘owd - additional) plague (nega’ - blow or strike which inflicts a wound
or physical trauma) I will bring (bow’ - arrive and pursue, be included in and bear)
against (‘al - upon or over) Pharaoh and against the Crucible of Egypt (misraym). As
a result (ken - this will be verified and is reliable and true), after this (‘ahar ‘eth following this) you will be set free (salah - released and sent out) from (min) this (zeh).”
Need Rest of Chapter
Chapter 12
1 “In addition (wa) Yahowah ( - hwhy- ) spoke (‘amar – communicated)
to (‘el – as God to) Moseh (Moseh – one who draws us out) and to (wa ‘el – and as God
to) ‘Aharown (‘Aharown – source of light and choice and thus representing enlightened
freewill) in the realm (ba ha ‘erets – in the land and nation) of the Crucible of
Egypt (mitsraym – serving a metaphor for human religious and political oppression and
divine judgment), for the purpose of saying (la ‘amar – in an effort to be with them by
conveying and promising),”
2 “This (zeh) month (ha chodesh – time when light is restored to the moon) shall be
your first and foremost (la ro’sh – your beginning and most important) time of
renewal (chodesh - month). It shall be for you and on your behalf (huw’ la la) the
first (ri’shown – initial and foremost) month (chodesh) of the year (ha sanah – time of
change).”
3 “Speak (dabar) to (‘el) the entire (kol) community (‘edah - assembly) of the
Children (ben - sons) of Yisra’el (‘ys sarah ‘el - those who strive and struggle with,
those who persist and endure with, those who persevere with and are empowered by
God), and say (‘amar) this to them, ‘On (ba - in) the tenth (‘ashowr) of the month
(hodes - new moon and time of renewal) each man (‘ysh - husband and individual) shall
obtain (laqah - select, grasp hold of, and receive) a male lamb (seh) for himself and his
home (bayith - household and family), a lamb (seh) according to their father’s (‘ab)
households (bayith - homes and family).’”
4 “And if (‘im) the household (bayit - home and family) is too small (ma’at - few
and impoverished) to endure (hayah - exist with) with a lamb (seh), then he and his
neighbor (saken) who is near (qarowb - closely related to) the household (bayith home and family) shall share (laqah - obtain and receive) according to (min) the
number (miksah - quantity) of souls (nepesh) and according to the individual (‘ysh)
mouths (peh) to feed (‘akal) in computing the amount (kasas - in determining and
figuring out the quantity) of lamb.”
5 “Your lamb (seh) shall exist as (hayah) an unblemished (tamiym - without defect,
a blameless and innocent) male (zakar) son (ben), a year old (shaneh). It may be
(hayah) taken (laqah - obtained and received) from (min) the sheep (kebes - rams) or
from (min) the female goats (‘ez - she goats).”
6 “And they shall be (hayah) with (la - among) you, guarding and watching them
(mishmeret - keeping them responsibly, observing, caring for, and preserving them) until
(‘ad) the fourteenth (‘asar ‘arba’) day (yowm) of this (zeh) month (hodes - time of
renewal). And the whole (kol) assembled (qahal - gathered) community (‘edah) of the
Children (ben - sons) of Yisra’el (yisra’el – those who live with and are empowered by
God) shall slaughter (sahat - take its life by killing) them around (bayin - near or in the
vicinity of) sundown (‘ereb - sunset, twilight, dusk, or early evening).”
7 “You are to take (laqah - grasp hold of, obtain, seize, and receive) a portion of
(min - from and part of) the blood (dam) and put (nathan - entrust, dedicate, exchange,
devote, and give it, paying with) it on (‘al) the two (sanayim - both sides of the) upright
pillars of the doorway (mazuwzah - door posts, framework of the doorway, jam, or
standing pedestals) and on (‘al) the lintel (masaqowp – upper post or crosspiece of a
doorframe; from shaqaph, meaning that which looks out, down, and overlooks) on (‘al)
the (ha) homes (bayith - houses, households, and families) where (‘asher) you eat (‘akal
- feed upon) it (‘eth) inside (ba).”
8 “Then (wa) eat (‘akal - feed upon and be nourished by) the meat (basar - flesh and
body) during (ba - in) the night (laylah - time of darkness), roasting (saly - using dry
heat to cook) this (zeh) over (‘al) a fire (‘esh - flame), and eat (‘akal) him (huw’ - her or
it) with unleavened bread (mastah - bread without yeast) and bitter herbs (maror - an
eatable plant with a bitter taste).”
9 “Do not (‘al) eat (‘akal) any part of (min) him/it (huw’) raw (na’ - uncooked) or
(wa) boiled (basel), cooking (basal) it in water (mayim), but instead (‘im - as a
condition) roasting (saly) it (huw’) on a fire (‘esh), its head (ro’sh) and legs (kera’ lower legs or shank) on (‘al) him (huw’) and his inner parts (qereb) close by (‘al among them).”
10 “And you shall not (lo’) have any leftovers (yatar - nothing remaining) from
(min) him (huw’ - or it) come (‘ad - until) morning (boqer). The remainder (yatar) of
him upon the approach of (‘ad) morning (boqer) shall be burned up (sarap) in (ba)
the fire (‘esh).”
11 “And this is how (kakah - the manner in which) you shall eat (‘akal) him/it
(huw’), with (‘eth) the tie fastened around your waste (hagar matanaym - fully dressed
and girded), with your sandals (na’al - shoes) on your feet (regel), and with your staff
(maqqel - walking stick and branch) in your hand (yad). You shall eat it quickly
(hipazown - in haste, in a hurry as if ready for a flight). This is (huw’ - he is or it is)
Passover (pesach - to pass over) according to (la) Yahowah ( - hwhy- ).”
12 “I will pass over (‘abar) the realm (‘erets - land and nation) of the Crucible
(misraym) during this (zeh - particular) night (laylah) and strike (nakah - kill) every
(kol) firstborn son (bakor - oldest son) in the land (‘erets) of Egypt (misraym),
including (min) man (‘adam) and animal (behemah). And upon (ba) all of (kol) the
gods (‘elohym) of Egypt, I will execute judgment and render punishment (‘asah
sepet). I am (‘any) Yahowah ( - hwhy- ).”
13 “The blood (dam) will exist (hayah) for you (la) as a sign (la ‘owth – as a token,
a miraculous signal, an illustration, a nonverbal symbol conveying important
information) on (‘al) the homes (beyth – households and families) where you by way of
relationship (‘atem ‘asher) are at that time (sham). So when (wa) I see (ra’ah – when I
view and consider) the blood (dam) I will choose to actually pass over (pesach) you on
that account (‘al – on that basis and for that reason). And the plague (negeph –
pandemic disease which strikes people and causes them to stumble) leading to (la –
concerning) death and destruction (mashchyth – ruin or incarceration) shall not
exist (lo’ hayah) among you (ba) when I strike (ba makah – when I afflict and
wound) in the realm of the Crucible of Egypt (ba ‘erets mitsraym).”
14 “This (zeh – specific) day (yowm – beginning and ending at sunset) will
exist (hayah – was, is, and will always be) on your behalf (la – for you) as a memorial
and reminder (la zikarown – as a commemoration of an inheritance right, a means to
recall and understand the relationship, as a symbol and a proverb). And (wa) you should
choose to genuinely and completely celebrate (chagag – I’d like you to throw a
comprehensive party (qal perfect consecutive)) with Him (‘eth) a Festival Feast (chag)
to approach (la) Yahowah ( - hwhy- ) throughout all of your lives and
generations (la dowr –dwelling places throughout time). Continuously and genuinely
celebrating the Festival Feast with Him (chagag – you should actually and always
revel in His party (qal imperfect)) as an engraved prescription for living (chuqah – a
clearly communicated and inscribed recommendation of what you should do in life to be
cut into the covenant relationship) forever (‘owlam – eternally).”
15 “Seven (sheba’) days (yowmym) you should consistently
consume (‘akal) Matsah (matsah – bread without yeast). Indeed (‘ak), on (ba) the
first (ri’shown – foremost) day (yowm) you should continually observe by
removing (shabath – you should put an end to, ceasing the actions of) yeast (se’or – the
fungus and fermenting agent) from (min) your homes and households (beyth – houses
and families). Indeed (ky – because), any and every (kol) soul (nepesh) who
consumes (‘akal – eats and feeds upon, is nourished by) yeasted bread (hames – bread
which includes yeast and has become soured) shall be cut off and separated (karat –
banished, cut down, severed, and uprooted; will face death and destruction upon being
eliminated) from (min) Yisra’el (‘ysh sarah ‘el – individuals who strive, struggle,
persist, endure, and persevere with and are empowered by God), from the
first (ri’shown)day (yowm) until (‘ad) the seventh (shaby’y) day (yowm).”
16 “On (ba – in and during) the first (ri’shown – foremost) day (yowm – beginning
and ending at sunset) there is (hayah) a set-apart (qodesh – separated and dedicated,
purifying and cleansing) Invitation to Meet and be Called Out (Miqra’ – a summons to
gather for the purpose of being welcomed, for reading and reciting) and on (ba – in and
during) the seventh (shaby’y) day(yowm) there is the set-apart (qodesh – separated and
dedicated, purifying and cleansing) Invitation to be Called Out (miqra’ – a summons to
meet and to gather for the purpose of being welcomed, for reading and
reciting) for (la) you. Do not (lo’) do (‘asah – perform or assign) any (kol) of the
service of the heavenly representative (mala’kah – from mal’ak, duties of God’s
messenger) during (ba – in and on) them (hem). Only (‘ak) that which (‘asher) is
consumed (‘akal – eaten) by (la) each (kol) soul (nepesh) alone by (bad – separated and
apart by) himself (huw’) may be done (‘asah) by (la) you.”
17 “Carefully examine, consider, and observe (shamar – revere, pay attention to,
keep focused upon, cling to, and be secured by) those things which are associated
with (‘eth) Matsah /Unleavened Bread (Matsah – baked bread without
yeast) because (ky – indeed) on (ba – during) this (zeh) essential and
foundational (‘esem – skeletal and very substantial, mighty and empowering, vastly
important and corporeal) day (yowm) your hosts (saba’ – multitudes who go forth and
serve under the command of a leader) were brought out (yasa’) from the realm (‘erets–
land) of the crucible of Egypt (mitsraym). Carefully examine, consider, and
observe (shamar – revere, pay attention to, keep focused upon, cling to, and be secured
by) those things which are associated with (‘eth) this (zeh) day(yowm) throughout
(la) your generations, households, and lives (dowr – homes, dwelling places, and
periods of time). It is an eternal (‘owlam – everlasting and perpetual, permanent and
never ending) prescription for living (chuqah – a clearly communicated
recommendation of what you should do to live, engraved and written advice chiseled in
stone designed to cut you into the relationship).”
18 “In the first (ri’sown - foremost) month (hodes - time of renewal), on the
fourteenth day at (ba) sundown (‘ereb - in the evening starting at sunset), you are to
eat (‘akal) bread without yeast (matsah – unleavened bread) until (‘ad) sunset (‘ereb)
on the twenty-first day of the month.”
19 “Seven (sheba’ - based upon saba’, a sworn oath to affirm the truth and promise to
do something) days (yowm) there shall be no (lo’) leavening yeast (sa’ar - nothing
remaining or left behind) found (matsa’ - uncovered or discovered) in your homes
(bayith - households and dwelling places). Indeed, any (kol) soul (nepesh) who
consumes (‘akal - who devours or is consumed and destroyed by) anything leavened
(mahmeset / hametz - that which embitters, grieves, and oppresses) shall be cut off and
banished (karat - shall be severed from the source of life, be taken away and be
permitted to perish, be destroyed, eliminated and separated) from the community of
(‘edah - assembly of witnesses who testify together with) Yisra’el (‘ys sarah ‘el individuals who strive, struggle, persist, endure, and persevere with and are empowered
by God), including (ba - along with) foreigners (ger - temporary inhabitants and
newcomers without inherited rights, people from different races, cultures, and places)
and natives (‘ezrach - those rising out) of the Land (‘erets).”
20 “Consume (‘akal – eat) nothing (lo kol) with yeast (mahmeset / hametz – that
which embitters, grieves, and oppresses) in all (ba kol) your assemblies and
communities (mowshab – geographic locations and households), eating (‘akal –
consuming) only un-yeasted bread (matsah – bread without yeast).”
Need Verses 21
22 “Take (laqah - select, obtain, and grasp hold of) a bunch (‘agudah - bundle of
stems and leaves) of hyssop (‘ezowb - a plant from the mint family (fragrant marjoram)
associated with cleansing and purging) and dip (tabal - plunge, soak, and bathe) it in the
blood (dam) which (‘asher) is in the basin (sap - bowl, threshold, and entrance), and
reach out and touch (naga’) it to the upper crosspiece of the doorframe (masqowp upper beam of the door) and to the two doorposts (mazuwzah - upright pillars of the
doorway) from the blood which is in the basin (sap). And no (lo’) individual (‘ysh male) among you shall go out (yasa’) of the doorway (petah - portal, opening, and
entrance) of their home (beriyth - household) until (‘ad) morning (boqer - the end of
darkness and first light).”
23 “Then (wa) Yahowah ( - hwhy- ) will pass through (‘abar) to plague
(nagap - strike, smite, and afflict) the Egyptians (misraym). But (wa) when He sees
(ra’ah - notices and considers) the blood (dam) on the upper crosspiece of the door
(masqowp - upper beam) and on the two upright pillars of the doorway (mazuwzah doorposts) He will pass over (pasach) that opening (petah - portal and entrance) and
not (lo’) allow (nathan - permit, cause, bring about, or permit) the devastating
destruction (sahat - corruption and ruin, decay and putrid decomposition) to come
inside (bow’ ‘el - pursue and arrive within) and plague (nagap) your homes (bayith households and families).”
24 “You shall observe (shamar – you all shall keep your focus upon, closely
examine, and carefully consider) this word and statement (dabar – this message and
communication) as a clearly communicated prescription of what you should do (choq
– as an inscribed thought and engraved recommendation regarding life and the covenant
relationship) and (wa) as a witness (‘ed) to (la) your children (beny) forever
(‘owlam).”
25 “When (kiy) you come to (bow’) exist (hayah) inside (‘el) the realm (‘erets land) which relationally (‘asher) Yahowah ( - hwhy- ) gives (nathan - bestows
and grants to, entrusts and devotes to) you according to (ka) what (‘asher) He has said
(dabar), carefully observe (samar - keep, preserve, communicate, support, revere, and
attend to) this (zoth) ceremony (‘abodah - commemoration in which the effort is
expended to remember, teach, and practice the task and service).”
26 “And when (kiy) it comes to be (bow’ hayah), that your children (benym) say
(‘amar) to you, ‘What (mah) does this commemoration (‘abodah - ceremony in which
the effort is expended to remember, teach, and practice a task or service) concern (la represent)?’ You shall say (‘amar), ‘This (huw’ - He) is the sacrifice (zebah - offering
killed) of Pesach/Passover (pesach - from pasach, to pass over) according to (la)
Yahowah ( - hwhy- ) when (‘asher - by way of relationship and linkage) He
passed over (pasach) the families and homes (bayith - households) of the Children
(benym - sons) of Yisra’el (yisra’el - those who strive and struggle, persist, endure, and
persevere with and are empowered by God) in the Crucible of Egypt (misraym)-when
(ba) He plagued (nagap - inflicted with a deadly disease or condition) the Egyptians
(misraym - the people of the crucible) and saved (nasal - delivered and spared, rescued
by snatching out of harm’s way) our families (bayith - households).’”
28 “And then the Children of Yisra’el walked away (halak - conducted their lives
and behaved) and did (‘asah - performed) therefore (ken) as (ka - according to and
consistent with) that which (‘asher) Yahowah ( - hwhy- ) had instructed
(sawah - directed and ordained, commanded and decreed) and assigned (‘asah) through
(‘eth) Moseh (moseh - one who draws out) and ‘Aharown (‘aharown - one who brings
light and choice).”
29 “Then (wa) it came to be (hayah) in (ba) the middle (hasy) of the night (laylah absence of light) that Yahowah ( - hwhy- ) struck and destroyed (nakah afflicted and killed) every (kol) firstborn son (bekor) in the realm of the Crucible of
Egypt (misraym).”
Need rest of verse 29
30 “Pharaoh stood up (quwm) during the night (laylah - absence of light), he and
all (kol) of his servants and worshipers (‘ebed) in all of the Crucible (misraym Egypt) and there came to be (hayah) a great (gadowl - overwhelmingly significant in
quantity and magnitude) cry of distress (sa’aqah - sorrowful wailing in agony) in the
Crucible of Egypt (misraym) because (kiy) there was not (‘ayin) a house (bayith family) in which (‘asher) there was not (‘ayin) a death (muwt).”
Need verses 31-32
33 “Based upon what had happened (‘al – on account of what had transpired) the
Egyptians (mitsraym) were resolute and severe (hazaq – were harsh and firm) with the
people (‘am – family), hurriedly (mahar – anxiously and quickly, impulsively) sending
them out (salah) of the land (‘erets), saying (‘amar), ‘Because (ky) we shall
all (kol) die (muwth – be put to death prematurely, be executed and separated from the
living).’”
34 “So (wa) the people (‘am – family) took and carried off (nasa’) their
dough (baseq – grain mixed with water) before (terem) it was leavened (hames – soured
and embittered by yeast)—having their kneading bowls (mis’ereth) bound up (sarar –
wrapped up and confined) in (ba) their garments (simlah – clothing) and on (‘al) their
shoulders (shakem – backs).”
35 “In this manner (ka), the Children (ben – sons) of Yisra’el (yisra’el – those who
endure with and are empowered by God) observed and accomplished (‘asah – profited
from) the Word (dabar) and they asked for and received (sa’al) clothing (simlah),
cooking vessels (kaly – and implements), and objects (kaly – including jewelry) of silver
and gold (kesep wa zahab).”
36 “Yahowah ( - hwhy- ) bestowed and granted (natan – gave as a gift) a
favorable acceptance (chen – merciful and generous reception) for the family (‘am –
people) in the sight (‘ayn – eyes and perceptions) of the Egyptians (mitsraym – the
crucible of oppression).”
Need rest of verse 36
37 “The Children (ben) of Yisra’el set out (naca’ – picked up, removed themselves,
departed, and traveled) from (min) Ramases (Ra’mases – (‫)רעְ ְמסֵ ס‬
ַ the son of the sun) to
Sukoth (sukowth – from sukah, the shelter, tabernacle, tent, and dwelling place) with
about (ka) six hundred thousand (shes me’ah ‘elep) individuals (geber – men) on
foot (ragly) besides (bad – in addition to) little children (tap – infant boys and girls who
take quick little steps).”
Need Verse 38
39 “They baked (‘aphah) the dough (batseq – grain flour mixed with water)
which (‘asher – by way of making a connection) was brought out (yatsa’) of (min)
Egypt (mitsraym – the oppressive crucible) as flat loaves of (‘ugah – quickly
prepared) un-yeasted bread (matsah – loaves without yeast). Indeed (ky), there was
no (lo’) yeast added (hames – their loaves were not embittered, oppressed, stained red,
ruthless, or cruel) because (ky) they had been expelled (garish – driven and cast
out) from (min) the crucible (mitsraym – oppression of Egypt), and would not (lo’)
have prevailed (yakol – overcome, succeeded, or endured) if (la) they had delayed
(mahah – lingered or hesitated). Moreover (gam), they had not (lo’) fashioned and
prepared (‘asah – produced by way of their labor) any provision (tseydah – food).”
40 “The time interval (mowshab – period) of the children (ben – sons) of Yisra’el
(yisra’el – individuals who engage and endure with God) in which (‘asher) they
remained (yashab – dwelled and inhabited) in (ba) the realm (‘erets – land) of the
crucible of Egypt (mitsraym) was four hundred years (‘arba’ me’ah shanah) and
thirty years (selosym shanah).”
41 “And then (wa) it came to pass (hayah – it came to exist and to be), that
at (min – from) the completion (qes – the finish, duration, and end) of the four hundred
years and thirty years, on (ba) this one (zeh) very substantial, essential, and
foundational (‘esem – that which provides the skeletal framework for the empowering,
vastly important, and corporeal) day (yowm), it came to be (hayah) that all (kol) who go
forth and serve (saba’ – those who are inclined and willing to be summoned and
perform on behalf of) Yahowah ( - hwhy- ) came out (yatsa’) from (min) the
realm (‘erets – the land and region of) of the crucible of Egypt (mitsraym).”
42 “It’s (huw’) a night (layl – a time of darkness and shadow devoid of light;
from luwl, a staircase from which) to hold a protective evening vigil to save (simowrym
– an evening watch whereby people are guarded through the darkness with the
expectation of salvation; from shamar, to keep, guard, protect, save, preserve, treasure,
and celebrate life) unto (la) Yahowah ( - hwhy- ), who brought them
out (yatsa’) from (min) the realm of the oppressive crucible (‘erets mitsraym – the land
of Egypt).”
43 “And Yahowah ( - hwhy- ) spoke as God unto (‘amar ‘el – said to)
Moseh (Moseh – from mashah, meaning One Who Draws Out) and Aharown
(‘Aharown – Enlightened Freewill), ‘The prescribed ordinance (chuqah – the clearly
communicated rule regarding) of the (ha) Passover (Pesach – the process of being
passed over) is not (lo’) for every (kol) estranged and foreign (nekar – those lacking
kinship and unrelated) child (ben) to partake (‘akal – consume and eat) in it (ba-y).”
44 “But (wa) every (kol) coworker (‘ebed – associate and servant), every individual
(‘ysh – man) who chooses to be included and adopted (kasap / kesep miqnah – who
yearns to be purchased at a price), and who is circumcised (muwl) at that time (‘az), he
may partake in it and be nourished by it (‘akal ba-y).”
45 “Temporary residents (towsab – strangers just passing through) and hired
workers (sakyr – employees) are not (lo’) to partake in it or be nourished by it (‘akal
ba-y).”
46 “Inside one’s home and with one’s family (ba ‘echad beyth – only amongst
one’s household) it will provide nourishment (‘akal – it may be eaten). You shall not
(lo’) go outside (yasa’) of (min) the (ha) family and home (beyth – household), taking
the flesh (min basar – removing the physical body of the sacrificial lamb) outside [of the
family] (huws – into the street or to a public marketplace, severing the family
connection). And you shall not (wa lo’) break or sell (sabar) its bones (‘esem – its
essential nature and essence).”
47 “The entire (kol – everyone in the) community and witness of (‘edah – the
assembly, testimony, and agreement which is) Yisra’el (Yisra’el – a compound of ‘ysh –
individuals, who sarah – strive and contend with, engage and persist with, are set free
and empowered by ‘el – God) shall actively engage, celebrate, and profit from this
(‘asah – shall act upon and do this) with Him (‘eth-w – in association with and through
Him [speaking of the Sacrificial Lamb of God]).”
48 “And indeed when (wa ky) a guest who is living (guwr) with you (‘eth), and the
visitor who is from a different place and culture (ger – a new arrival on a voyage of
discovery who has walked away from his own nation and family) acts upon and actively
engages in, thereby celebrating (‘asah – assumes as accepts the responsibilities
associated with, performs, and benefits from) Pesach / Passover (Pesach) to approach
(la – to reach) Yahowah ( - hwhy- ), every (kol) male (zakar – man and boy for
the purpose of remembering) must be circumcised (muwl) for him to reach this goal
(la-w), and for him to approach and present himself (qarab – for him to draw near and
be present). And (wa) then, at that time (‘az), he may approach (qarab – draw near) so
that (la) he may celebrate, actively engage in, and do this (‘asah – act upon, perform,
and profit from this). And then (wa) he shall be (hayah – he shall come to exist)
considered the same as (ka – even identical to) a native-born member of the family,
grafted and rooted into (‘ezrah – a person who springs from the natural tree with all
rights of citizenship [becoming as Yisra’el and Yahuwdym in]) the (ha) land (‘erets –
realm). But (wa) anyone (kol) who is uncircumcised (‘arel) he shall not (lo’) partake
in it or be nourished by it (‘akal ba-y).”
49 “Only one (‘echad) Towrah (Towrah – Instruction and Teaching, Guidance and
Direction) shall exist (hayah – was, is, and forever will be (scribed in the imperfect
conjugation, affirming the unfolding results which emerge throughout time from the
Torah’s continuous existence)) for (la – on behalf of) the naturally born person (‘ezrah
– native members of the family; from zarach – those who come forth, rise, and shine)
and (wa) for (la) the (ha) visitor from different countries and cultures (ger – one who
leaves his birth nation and family seeking shelter in another place) who lives as a guest
(guwr) in (ba) your midst (tawek).”
50 “And (wa) all (kol) of the children (beny) of Yisra’el (Yisra’el – individuals who
strive and contend with, who engage and persist with, who are set free and empowered by
God) acted upon and did (‘asah – celebrated, actively engaged, and profited) as (ka – in
the manner) which relationally (‘asher) Yahowah ( - hwhy- ) had instructed
(sawah – directed, decreed, and commanded, appointed and ordained), Moseh (Moseh –
one who draws us out and away from human oppression and divine judgment) and (wa)
Aharown (‘Aharown – enlightened freewill) likewise did the same (ka ‘asah –
celebrated, engaged, and profited similarly).”
51 “And then (wa) it happened (hayah – it occurred, came to be, and took place) in
(ba) this (zeh – specific) essential and substantive (‘esem – speaking of a skeleton
which provides the framework for life) day (yowm): Yahowah ( - hwhy- ) came
to bring out (yasa’ – He descended to serve, extending Himself to lead out and bring
forth, to free and deliver) the Children of Yisra’el (beny yisra’el – the family members
who strive, contend, and struggle with, those who engage, persist, and endure with, those
who persevere with, and who are set free and empowered by God).”
Chapter 13
(Need verses 1-2)
3 “And Moseh said (‘amar) to (‘el) the family (‘am – related people who are kin),
‘Remember (zakar – keep reminding yourself and never forget, memorialize, and
consistently mention the truth regarding) this specific (‘eth zeh) day (yowm) which
relationally (‘asher – which by way of the relationship and association) you were
brought out (yasa’) from (min) the realm of (‘erets – the land and region [from the
Dead Sea Scrolls as opposed to the Masoretic Text]) the Crucible of Egypt (Mitsraym –
the fire of the refiner’s furnace where worthless things are separated from that which is
valuable [symbolic of human oppression and divine judgment]), away from (min) the
house (beyth – home, family, household, temple, clan, and lineage) of slavery (‘ebed – of
bondage and ownership, of forced and compelled work, of captivity and of worship
[symbolic of work’s-based salvation schemes]). Indeed (ky – rather, emphasizing
through contrast) in (ba – and with) a mighty, miraculous, and powerful (hozeq –
strong) hand (yad) Yahowah ( - hwhy- ) came to bring you out (yasa’ –
descended to serve you, extending Himself to lead you out and bring you forth, to free
and deliver you) from (min) this (zeh). So (wa) do not (lo’) consume (‘akal – eat or
partake in) yeast (hames – the fungus which leavens bread, produces alcohol in beer, and
can sour wine, turning it into vinegar).”
4 “This day (ha yowm) in the month (ba chodesh – in this time of renewal) of Abyb
(‘abyb – of newly formed and ripening grain, when young barley is growing and green)
when you all (‘atem) were brought out (yasa’).”
5 “And indeed when (wa ky) it happens (hayah) that Yahowah ( - hwhy- )
brings you (bow’) into (‘el) the land (‘erets) of the Kana’any, the Hity, the ‘Amory,
the Hiwy, and the Yabuwsy, just as (ka – in consort with that which [translated from
the DSS as the MT has ‘asher]) He promised in a sworn oath (shaba’) to (la) your
fathers (‘ab) to give to you (la natan la) the land (‘erets – realm) flowing with (zuwb –
issuing) great abundance and nurturing milk (halab – that which nurtures children, is
bountiful, and filled with the choicest olives and finest wine) and honey (dabash – that
which is sweet and pleasant, speaking of an abundance of life and fruitful growth;
associated with dabarah – words), you shall expend the energy and effort (‘abad), and
do that which is required (‘abodah ze’th – serve in this way) in this (ba ha zeh) time of
renewal (chodesh – month when things are made anew and one is renewed).”
6 “The seventh (sheba – speaking of a promise, of the importance of seven, and of a
sworn oath) day (yowm) you all shall eat (‘akal – you shall partake and consume)
Matsah – Unleavened Bread (matsah – food without yeast). And (wa) in association
with (ba) the seventh (ha shaby’iy – from sheba’ – seven and shaba’ – promised) day
(yowm), celebrate a festival feast (chag – establish a holiday to dance, sing, eat, drink,
and party) unto (la – with the goal of approaching) Yahowah ( - hwhy- ).”
7 “You shall consume (‘akal – you shall eat and partake in) Matsah – Unleavened
Bread (Matsah – food without yeast) for (‘eth) seven (seba’ – representing the promise
associated with seven) days (yowym), and you shall not be seen or associated with (wa
lo’ ra’ah la – with the goal of you not being looked upon in association with) yeast
(hames – fungus and that which is soured). And (wa) the yeast fungus (sha’or – the
remnant which is left) shall not be seen or associated with you (lo’ ra’ah la) within
(ba) any portion of your boarders or territory (kol gabuwl – your entire realm).”
8 “And (wa) you should tell this (nagad – you should completely inform, sharing
this message with, and providing a warning) to (la) your child (ben – son) during (ba –
in and with regard to) this (huw’ – His (speaking prophetically of the future sacrifice of
the Ma’aseyah Yahowsha’)) day (yowm), saying (‘amar) therein (ba) that its goal (la),
the purpose and the reason (‘abuwr) you do this (‘asah zeh – you act upon, engage in,
celebrate, and profit from this) unto Me (la – in association with and with the goal of
approaching Me), Yahowah ( - hwhy- ), is that I brought you out (yasa’ – I
descended and extended Myself to serve, leading you away) from (min) the Crucible of
Egypt (Mitsraym – serving as a metaphor for human oppression and divine judgment).”
9 “And (wa) this will exist (hayah – this was, is, and will always be) a miraculous
sign (‘owth – a memorable means of communicating something important) to and for
you (la la) as God upon (‘al /‘el) your hand (yad – directing your actions). And (wa)
for the purpose of (la) a memorial commemoration (zikarown – sign of an inheritance,
a maxim and proverb which helps you remember) between (bayn) your eyes (‘ayn – for
perspective and understanding) so that (ma’an – in order that) Yahowah’s ( - hwhy) Towrah (towrah – Instruction and Teaching, Guidance and Direction: the signed,
written, and enduring means to search for, find, and choose instruction, teaching,
guidance, and direction which provides answers which facilitate our restoration and
return, which are good, pleasing, joyful, beneficial, favorable, healing, and right, even
purifying and cleansing, thereby giving us the opportunity and means to change our
thinking, attitude, and direction to one which is more fortuitous and beneficial (scribed in
the feminine, singular, and construct form, eternally associating and binding the Towrah
to Yahowah)) shall exist (hayah – was, is, and forever will be (scribed in the qal
relational imperfect conjugation, affirming that these unfolding results are actual and that
they will reliably emerge throughout time as a result of the Towrah’s continuous
existence)) in your speech (ba peh – literally in your mouth), that indeed (ky) in (ba –
and with) a powerful (hazaq – strong and mighty) hand (yad) Yahowah ( - hwhy) came to lead you (yasa’ – descended and extended Himself to serve you, bringing
you out and) away from (min) the Crucible of Egypt (mitsraym – serving as a metaphor
for human political, religious, military, and economic oppression and judgment).”
10 “And you should observe, closely examine, and carefully consider (shamar –
you should pay attention to, keep your focus upon, vigilantly review, intimately revere,
care about, cling to, and become secure by way of) these (zeth) clearly communicated
prescriptions of what you should do (chuqah – authorized inscriptions) in association
with (la) the appointed and designated meeting times (mow’ed – the fixed
appointments, feasts and festivals, for the purpose of celebrating the relationship) for the
reason of, and leading to (min) days upon days (yowmym yowmym – the best of days,
the most important and influential of days, the maximum number of days, and wonderful
and eternal days).”
11 “And (wa) indeed (ky), it shall come to exist (hayah) that Yahowah ( hwhy- ) will arrive and bring (bow’) you to (‘el – God) the realm (‘erets – land) of
Kana’any (kana’any – Cana’an, i.e., the Promised Land) according to (ka) this sworn
oath and promise (saba’) to (la) you and to (la) your fathers (‘ab), giving (natan –
bestowing) her to (la) you.”
Need Verses 12-13
14 “And when (ky) it occurs (hayah – happens and comes to exist) in the
future (mahar) that your children (ben – sons) ask (sa’al – inquire and question) you,
saying (‘amar), ‘What is (mah) this (zo’th)?’ Say (‘amar) to (‘el) them (huw’), ‘By (ba
– in) the powerful, authoritative, and resolute (hazaq – mighty, forceful, capable,
courageous, firm, and encouraging, the earnest, consistent, persistent, and confirming, the
repairing and renewing) hand (yad – authority) of Yahowah ( - hwhy- ) we
were delivered (yasa’ – lead away) from (min) the crucible (mitsraym – Egypt) and
from (min) the house (beyth) of bondage (‘ebed / ‘abad – slavery, service to others, and
worship, work, servitude, and burdens).”
15 “And (wa) when (ky) Pharaoh (par’oh – the Great House) was (hayah)
stubborn, refusing (qasah – cruel, harsh, and oppressive, unwilling) to release us
(salah – set us free), Yahowah ( - hwhy- ) took the lives of (harag – put to
death) all (kol) the firstborn males (bekor) in (ba) the land (‘erets – realm) of the
crucible of Egypt (mitsraym), from (min) the firstborn (bekor) humans (‘adam –
males) to (‘ad – and including) firstborn animals (behemah). Likewise, therefore
(ken), based upon this (‘ad), I (‘any) will offer a sacrifice (zabah) on behalf of (la –
to) Yahowah ( - hwhy- ): all (kol) the firstborn (peter) males (zakar) of the
womb (rehem) and all (kol) my (‘any) firstborn (bekor) sons (ben) for redemption
(padah – to pay the ransom required to deliver from bondage, to provide a rescue by way
of making a payment).”
16 “And this will exist (hayah) as (la) a sign (‘owth – a miraculous symbol, a
wondrous example, illustration, and metaphor) upon (‘al – concerning) your hand (yad)
and as a symbolic way of remembering (towtapoth – a non-verbal means of
communication, a band often called a phylacteries) and understanding between (bayn –
for comprehension in the midst of) your eyes (‘ayn – perspective and understanding)
that indeed (ky), by way of (ba – within) an encouraging, earnest, consistent,
persistent, and confirming (hazaq – a mighty, forceful, capable, courageous, and firm, a
powerful, authoritative, and resolute, a repairing and renewing) hand (yad – source of
authority), Yahowah ( - hwhy- ) brought us out (yasa’) from (min) the
crucible (mitsraym – oppression of Egypt).” Then Moseh, and the children of
Yisra’el, sang this song to Yahowah ( - hwhy- ), and spoke, saying, ‘I will
sing to Yahowah ( - hwhy- ), for He has triumphed gloriously. The horse and
his rider, He has cast into the sea.”
Need verses 17-20
21 “Yahowah ( - hwhy- ) walked (halak) in their presence (panym) by day
in the appearance of (‘anan) an upright pillar (‘ammuwd – a vertical support column;
from ‘amad, meaning to come upon the scene, appear, present oneself, become a servant,
to be upright and to stand upright, thereby supporting and establishing others, enabling
them to stand, to rise and to endure) in daylight (yowmam – in the light) leading the
way, guiding them (nahah derek – directing them to a more favorable state by creating a
beneficial opportunity) by an upright pillar (‘ammuwd) of fire (‘esh – of blazing light,
or‘ish – of existence, or ‘osh – of the foundation) at night (layil – in darkness) to
provide light (‘owr – and to become light).”
Need verse 22
Chapter 14
Need verses 1-12
13 “Moseh said to the people, ‘Do not fear. Stand up (yatsab - take a stand) and
see (ra'ah - perceive and consider, observe and learn about) what Yashuw’ah from
Yahowah ( - hwhy- ) will accomplish for you today.’”
Need verses 14-31
Chapter 15
1 “Then Moseh and the sons of Yisra'el sang this song to Yahowah ( - hwhy): 'I will sing to Yahowah ( - hwhy- ) for He is ascended, raised up, and
stands upright (ga'ah). The horse and its rider He has hurled into the sea.”
2 “Yahowah ( - hwhy- ) is my strength ('oz) and song (zimrah) and He
exists (hayah) as Yashuw’ah. This is my God (zeh 'el) and I will praise (nawah) Him.
He is my father’s God ('elohiym) and I will extol Him(ruwm).”
Need beginning of verse 3
3 “Yahowah ( - hwhy- ) is His name (shem).”
Need verses 4-12
13 “In Your mercy (chesed – loving kindness and favorable treatment), You have
guided and led (nahal) the family (‘am) whom You have redeemed (ga’al). You have
guided and sustained (nahal) them by your strength and might (‘oz) into God’s (‘el)
Set-Apart (qodesh) abode (naweh – place where shepherds and their flocks dwell).”
14 “The peoples (‘amym – the families and nations) have heard (shama’ – have
listened and received the news), choosing to continually tremble in fear (ragaz – elect
to be agitated, shaking and quaking, afraid (qal (actually) imperfect (continually)
paragogic (of their own volition)) with regard to the writhing anguish (chyl – the
distressing agony and painful suffering, the twisting travail and anxiety) which has
seized (‘achaz – which has taken hold of (qal (literally) perfect (limited in time)) the
inhabitants of (yashab – those who have settled, dwell, and live in) Palesheth
(Palesheth – the land occupied by the Palishty – Philistines, transliterated Philistia;
foreign foes who attack attempting to invade, invoking fear, while separating and
terrorizing).”
Need verse 15
Need beginning of verse 16
16 “By the greatness and magnitude (gadowl) of Your sacrificial Lamb (zarow'a),
they [the Lord/Ba’al serving adversaries] will be silenced (damam). Now and forever
('ad - eternally and continually throughout time) the Rock ('eben - the stone which
establishes and restores) passes over ('abar) the family ('am) of Yahowah ( - hwhy), eternally ('ad) passing over ('abar) the family ('am) whom (zu) You acquired by
purchasing them in a redemptive act (qanah).”
17 “You [Yahowah] will return (bow’) and firmly root (nata’ - pitch a tent, plant,
and establish) them in (ba) Your Mountain (har) of Inheritance (nahalah - where by
association and relationship heirs receive property, possessions, and power), the
foundational site which establishes the basis (makown) for living (yasab - for
restoration, renewal, marriage, and dwelling) which you Yahowah ( - hwhy- )
will accomplish and make (pa’al - perform the work) Yourself-the Temple (miqdas sanctuary, from qadash, that which is set apart) which You Yahowah ( - hwhy) will fashion and form (kuwn - prepare, build, and establish) with Your own hand
(yad - power and authority).”
18 “Yahowah ( - hwhy- ) shall reign as King (malak) forever and ever
(‘owlam wa ‘ad).”
Need verses 19-27
Chapter 16
1 “And they set out from (wa nasa min) ‘Eylam (‘Eylam – entrance to a building,
also porch, hall of justice), and the whole community of the sons of Yisrael came to
(wa bow kol ‘adah beny Yisrael ‘el) the wilderness of Shyn (midbar shyn) which is
between ‘Eylam and Shynay (‘asher byn eylam wa byn shynay) on the 15th day of the
2nd month (ba ha chamash ‘ashowr yowm la ha chadash ha shany) since they had
come out (la yatsa hamah) from the land of Mitsrayim (min erets Mitrayim).”
2 “And the whole community of the sons of Yisrael grumbled and groaned (wa
lown kol ‘adah ben’y Yisrael) against Moshe and against ‘Aharown (‘al Moshe wa ‘al
‘Aharown) concerning the barren wilderness (ba ha midbar).”
3 “And then the sons of Yisrael said to them (wa ‘amar ‘al hamah beny Yisrael)
‘Why not give us death by the hand of (my nathan muwt ‘anachnow ba yad) Yahowah
( - hwhy- ) in the land of Mitsrayim (ba ‘erets Mitsrayim) where we dwelled
with pots of meat and we ate bread until we were full (ba yashab ‘anachnow ‘al shyr
ha bashar ba ‘akal ‘anachnow lacham la shaba)? But instead you brought us to this
wilderness to kill this whole assembly because of starvation (ky yatsa ‘owt ‘anachnow
‘el ha midbar ha zah la muwth ‘owt kol ha qahal ha zah ba ha ra’ab)?”
4 “And Yahowah ( - hwhy- ) spoke (‘amar) as God to (‘el) Moseh, ‘Listen
and pay attention to Me (hineh – look at Me and behold), I will send down (matar – I
will provide and rain down) to and upon you (la) bread (lacham – food) from (min) the
heavens (shamaym). And the family members (‘am – kin and related people) shall go
out (yatsa’ – extend themselves and descend) and gather it (laqat – glean it as in a
harvest, collecting it). This message (dabar – this word and the very essence of it) exists
so that (ma’an) day in and day out (yowm ba yowmym) I may determine (nasah – I
can conduct a test to distinguish) if and whether (‘im) they walk (halak) in (ba) My
Instructions and guidelines (Towrah – My Teaching, My Guidance and Direction: from
tow – My signed, written, and enduring, towrah – way of treating people, tuwr – giving
you the means to explore, to seek, to find, and to choose, yarah – the source from which
My instruction, teaching, guidance, and direction flow, which tuwb – provides answers
that facilitate your restoration and return, even your response and reply to that which is
towb – good, pleasing, joyful, beneficial, favorable, healing, and right, and that which
causes you to be loved, to become acceptable, and to endure, tahowr / tohorah –
purifying and cleansing you, towr – so as to provide you with an opportunity to change
your thinking, attitude, and direction (scribed with the first person singular suffix, making
the Towrah Yahowah’s, and in the feminine, singular, construct form, eternally
associating and binding the one and only Towrah with our halak – walk)) or not (lo’).”
5 “And so it came to pass that on the sixth day (wa hayah ba ha yowm ha shashay)
indeed it was established that they would go out to harvest (wa ken ‘owt ‘asher bo’)
and it would exist as double concerning and because of the relationship (wa hayah
mishnah ‘al ‘asher) when they glean them during the course of that day (laqat yowm
yowm).”
6 “And so Moshe and Aharown said to all the sons of Yisrael (wa ‘amar Moshe
‘al kol beny Yisrael), ‘By evening you will know that indeed (‘arab wa yada ky)
Yahowah ( - hwhy- ) brought you out of the land of Mitsraym (yatsa ‘owt
‘atam min ‘erets Mitsraym).’”
7 “And in the morning, then you will see and perceive (wa boqar wa ra’ah) the
manifestation of power (‘owt kabowd – the splendor and glory, the high status and
reputation, the abundance and significance; from kabad – that which is especially
relevant, valuable, massive, and honorable) of Yahowah ( - hwhy- ) because He
heard your mumbling and grumbling towards (ba shama huw ‘owt telownah ‘atam
‘al) Yahowah ( - hwhy- ). And what are we, that indeed you have been
grumbling and complaining to us (wa ‘anachnow mah ky lown ‘al ‘anachnow)?”
8 “And Moshe said (wa ‘amar moshe ba) Yahowah ( - hwhy- ) gives to
you (nathan la ‘atam) in the evening meat to eat and bread in the morning to get
your fill because (ba ha ‘arab basar la ‘akal wa lachem ba ha baqar la shaba ba)
Yahowah ( - hwhy- ) has heard you mumbling and complaining (shama ‘owt
telownah ‘atam), because you murmer against Him (‘asher ‘atam lown ‘al huw). But
what are we (wa ‘anachnow mah)? not against us do you grumble and complain, but
indeed against (lo’al ‘anachnow telownah ‘atam ky ‘al) Yahowah ( - hwhy- ).”
9 “And Moshe said to Aharown (wa ‘amar Moshe ‘al ‘aharown), ‘Say to the entire
assembly of the sons of Yisrael (‘amar ‘al kol ‘adah beny Yisrael) ‘Come near and
approach the presence (qarab la paneh) of Yahowah ( - hwhy- ) because
indeed He has heard your grumbling and complaining (ky shama ‘owt talanah
‘atam).’’”
10 “And so it happened that when ‘Aharown spoke to the entire assembly of the
sons of Yisrael (wa hayah ka dabar ‘Aharown la kol ‘adah beny Yisrael), indeed they
turned towards the desert and behold (wa paneh la ha midbar wa hinneh), the
glorious presnce and manifestation of power (kabowd) of Yahowah ( - hwhy) they saw in the cloud (ra-ah ba ha ‘anan).”
11 “And Yahowah ( - hwhy- ) spoke (wa dabar) to Moshe (‘al Moshe)
saying (la ‘amar),”
12 “I have heard (shama - I have listened and I understand) the grumbling (‘owt
talanah - the murmuring and complaining) of the children of Yisrael (beny Yisrael).
Speak to them saying (dabar la hamah la ‘amar) ‘For the purpose of understanding
at (byn / bayn –as an aid to comprehension at) the evening (ha ‘arab – the period of
time between sunset and dark) you should eat the meat (‘akal bashar – you should
consume the creatures flesh) and then in the morning (wa ba ha baqar – and in the
early part of the next day) you should fill yourself to satisfaction with the bread
(shuwb lachem) and then you will know that (wa yada ky) I am (‘any) Yahowah (
- hwhy- ) your God (elohym ‘atem).’”
13 “And then it came to exist that (wa hayah) in the evening (ba ha ‘arab – at the
period of time between sunset and dark) the quails ascended up (wa ‘alah ha shalaw)
and they covered the encampment (wa kasah ‘owt ha machaneh) and then in the
morning (wa ba ha baqar – and in the early part of the next day) it came to be that
(hayah) an emission of dew (shakabah ha tal – a pouring out of prosperity and
abundance) all around the camp (shabyb la ha machaneh).”
14 “And when the emission of dew had risen up (wa ‘alah shakabah ha tal) then
behold upon the surface of the desert (wa hinneh ‘al paneh ha midbar) thin, fine
particles flaked off of it (daq chaspas), thin and small like frost (daq ka ha kaphor)
upon the ground (‘al ha ‘erets).”
15 “And the children of Yisrael became aware and perceived (wa ra’ah ben’y
Yisrael) and they said (wa ‘amar) each man to his brother (‘ysh ‘al ‘ahi huw), ‘This is
‘man’ (man huw – meaning ‘what is it?’ and also something distinct and separate, with
connotations of ‘away from’ and ‘out of’, translated commonly as ‘manna’ although the
letters don’t seem to support that) because we did not know what it was ( ky lo yada ma
huw)’ and then Moshe said to them (wa ‘amar Moshe ‘al hamah) ‘This is the bread
which because of the relationship was given by (huw ha lachem ‘asher nathan)
Yahowah ( - hwhy- ) to you all (la ‘atem) in order to be food (la ‘aklah – as
nourishment/fuel).’”
16 “This is the statement which was instructed by (zoh ha dabar ‘asher tsowah)
Yahowah ( - hwhy- ), ‘Each individual should gather according to what they
will eat (laqat min huw ‘ysh la peh ‘akal huw), a measure according to a head count of
the number of souls that each individual has in his tent to accept (‘omar la ha
gulgoleth misphar nephesh ‘atam ‘ysh la ‘asher ba ‘ahal huw laqach).”
17 “And the children of Yisrael did likewise (wa ‘asah ken beny Yisrael) and they
gathered (wa laqat – they gleaned), some took a numerous amount (ha rabah) and
some took few (wa ha ma’at).”
18 “Then indeed they measured with the omer (wa madad ba ha ‘omar – and then
they measured most likely with a small drinking cup or bowl, reckoned at 1/10th of an
ephah or about a two quart measure) and those who took a numerous amount had no
surplus remaining (wa lo ‘adaph ha rabah) and those who took few had no lack (wa
ha ma’at lo chaser). Each individual ate what they had gathered (‘ysh la peh ‘akal
huw laqat).”
(need verses 19-36)
Chapter 17
need verses 1-13
14 “Yahowah ( - hwhy- ) said to Moseh (Moseh – one who draws us
out), ‘Scribe (katab) this on a written scroll (sepher) as a memorial (zikarown –
remembrance, record, and reminder) and convey it (sum – appoint, bring, and charge
it) to Yahowsha’ (Yahowsha’ – Yah Saves).”
Chapter 18
(need verses 1-12)
13 “And it came to be that the next day Moseh sat to adjudicate a matter (shapat
– to judge by confronting the evidence required to make a legal and rational decision)
with the family (‘am – related individuals). And the people were present before
Moseh from morning to evening.”
14 “Then when Moseh’s father-in-law saw all that he was doing for the family,
he asked, ‘What is this Word (dabar) which you are focusing upon (‘asah) with the
people? Why are you, yourself, sitting apart, with all of the family standing over you
from morning to evening?’”
15 “And Moseh answered his father-in-law (hoten), ‘Because (ky) the people (‘am
– family) come to me seeking information about (daras – inquiring about, looking for,
desiring a relationship with) God (‘elohym).”
16 “Because (ky) there are those (hayah) who come (bow’) to me, and want me to
judge (shapat – adjudicate, making a decision after evaluating the evidence) between an
individual (‘ysh) and his friend (re’a – fellow countryman, neighbor, companion, and
associate).” “And I make known (yada’ – I respect, possess and provide information, I
revere, am familiar with, understand, and reveal) the clearly communicated
prescriptions (choq – authorized and inscribed thoughts and recommendations regarding
relationships and life) of the Almighty (ha ‘elohym – the Mighty One who is God) and
His Towrah Instructions (Towrah – His Teaching, Guidance, and Direction: His signed,
written, and enduring means to search for, find, and choose His instructions, teaching,
guidance, and direction which provides answers which facilitate our restoration and
return that are good, pleasing, joyful, beneficial, favorable, healing, and right, even
purifying and cleansing, thereby giving us the opportunity and means to change our
thinking, attitude, and direction to one which is more fortuitous and beneficial (scribed in
the third person singular suffix, making the Towrah Yahowah’s, and in the feminine,
singular, and construct form, eternally associating and binding the one and only Towrah
with ‘elohym – God Almighty)).”
17 “And Moseh’s father-in-law said to him, ‘It is not good (lo’ towb – it is not
healthy or beneficial) to share the Word (dabar – to communicate the message) as
(‘asher) you are now doing (‘asah).”
18 “You will completely wither away and totally shrivel (nabel nabel – you will
wear out and die). Not only you, but also (gam gam) these family members (‘am –
related people) who are with you. Indeed, this is because (ky) from you (min – by
means of you being used as an implement), the Word (dabar – the Message) is very
significant and valuable (kabed – worthy and massive, distinguished and honorable,
glorified and rewarding), but you are not able (yakol – you are not capable of
prevailing) to accomplish this (‘asah – engage and prevail in this) goal (la) by yourself
(bad – alone).”
19 “So now then (‘atah), listen to and receive this (shama’ – hear and understand
this) in (ba) the sound of my voice (qowl). I am proposing a plan (ya’as – I am
suggesting a course of action) whereby (wa) God (‘elohym) will choose to continue to
be (hayah) with you (‘im – in a continued association with, near, and alongside you).
You (‘atah) represent (hayah – continue to exist on behalf of) the people (‘am – and
family) before (muwl – in front of and facing) the Almighty (ha ‘elohym), and you (wa
‘atah) come back, returning (bow’ – arriving) with (‘eth) God (‘el), the Almighty’s (ha
‘elohym), words (ha dabarym – His statements, message, sayings, and
communications).”
20 “And (wa) you can warn and be a shining light (zahar – you can teach and
admonish, being a light) among them (‘eth) with (‘eth) the clearly communicated
prescriptions of what we should do (choq) and with regard to (wa ‘eth) the Towrah
teachings and instructions (Towrah – signed and written directions, the guidance to
exempt humankind from judgment, and answers on how to find God and be restored and
return to Him). And then (wa) you will make known (yada’ – you will reveal and
provide information which leads to understanding and awareness) to them (la) the Way
(ha derek – the Path (singular and absolute)) in which (ba ‘asher) they should walk
(halak – they should follow, travel, and go about their lives), and (wa) the work (ha
ma’aseh – the preparation, pursuits, actions, results, labors, business, accomplishments,
and achievements) which relationally (‘asher) they should pursue (‘asah – they should
do, endeavor to undertake, act upon, celebrate, and profit from).”
Need verses 21-27
Chapter 19
Need verses 1-4
5 “And now (wa ‘atah – so then) if (‘im) you genuinely, consistently, and
absolutely without reservation listen to (shama’ shama’ – you hear and pay especially
close attention to (qal, infinitive absolute, qal imperfect)) My voice (qowl) and(wa) you
choose to consistently, genuinely, and completely observe (shamar – you, of your own
volition, elect to continually, actually, and totally examine and consider (qal perfect
consecutive)) that which is associated with (‘eth) My Covenant (beyth – My familyoriented relationship agreement (singular), then (wa) you will exist (hayah – I would like
for you to genuinely and completely be (qal perfect consecutive)) on My behalf, be able
to approach Me, and be with Me, as (la) a highly valued, set apart, protected, and
treasured commodity (cagulah), distinct and separated from (min) all other
people (kol ha ‘am). Because indeed (ky), on behalf of (la) the entire earth (kol ha
‘erets),”
6 “You, yourselves shall actually and continually exist as (‘atem hayah – you,
yourselves shall genuinely be (qal imperfect)) a realm of ministerial messengers
(mamlakah kohen – a reign and kingdom of priestly witnesses; from malak – authorized
messengers), and a people (gowy – individuals from different races or places) set
apart (qadowsh). These are the Godly (‘el-eh) words and statements (dabar) which
relationally and beneficially (‘asher) you should continually speak to (dabar ‘el – you
should communicate as God’s Word to) the children who engage and endure with
God (Yisra’el).”
Need verses 7-8
9 “And (wa) Yahowah ( - hwhy- ) said to (‘amar ‘el) Moseh (Moseh – one
who draws us out), ‘Pay attention (hineh), I (‘any) am going to come to you (bow’ ‘el –
as God will arrive) in (ba) a cloud (‘ab – a protective and covering canopy). This cloud
is designed to block some of the light (ha ‘anan – the partially obscuring visible
condensation of water in the atmosphere) in order for (ba ‘abuwr – because and for the
sake of) the people (ha ‘am – family) to hear (shama’) My Word (dabar) with you
nearby (‘im), and so also (wa gam – in addition) for them to have reason to trust
you (ba ‘aman) forever (la ‘owlam).’ And so (wa) Moseh reported (nagad) these
statements (‘eth dabary) of Yahowah ( - hwhy- ) to the people (‘el ha ‘am).”
10 “Then (wa) Yahowah ( - hwhy- ) said to Moseh (‘amar ‘el Moseh),
‘Walk (halak) to the people (‘el ha ‘am) and set apart (qadash) the day (ha yowm),
and also the next day (wa machar) because they may want to have their clothing
cleaned (wa kabac simlah – they should have their apparel laundered (piel stem, perfect
conjugation, consecutive form)).”
11 “And (wa) they should genuinely choose to be totally (hayah – they should of
their own volition elect to be actually and completely (qal perfect consecutive)) prepared
to be established (kuwn – ready, having form a firm decision to be supported (niphal
stem which is the passive voice of the qal, denoting a genuine relational response) on the
third day (la ha yowm ha shalyshy – approaching on the third day; from shalowsh –
three (symbolic of a child being born into a family of a father and mother)).’ Because
indeed (ky), in the third day (ba ha yowm ha shalyshy – during the third day)
Yahowah ( - hwhy- ) will descend (yarad – will lower and diminish an aspect of
Himself, coming from a higher, more elevated place and state to a lower one) to
approach before the eyes (la ‘ayn– in order to facilitate the observations, perceptions,
and perspective) of all the people (kol ha ‘am– the entire family) upon the Almighty’s
Mount Sinai (‘al har Cyny).”
12 “So (wa) you should choose to participate by setting up a complete
boundary (gabal – you, of your own volition, should engage by arranging limits and
setting the bounds (in the hiphil stem and consecutive mood we are being asked to
participate in this process)) for the people (‘eth ha ‘am – on behalf of the family) all
around (cabyb – to surround and encase; from cabab – to turn around, to change, and to
alter course, moving toward a different goal), for the purpose of communicating (la
‘amar – to literally say), ‘I want you to be especially observant (shamar – My hope is
that you choose to carefully examine and consider what you see, being diligently focused
(niphal imperative)) regarding your approach to (la) ascending (‘alah – being lifted
and rising up) on the mountain (ba ha har) and making contact (wa naga’ – and
reaching out and touching) with the totality of His limits and extremity (ba qatsah –
with His specifically defined area and the parts which comprise the whole; from the
verbal form of qatsah – to cut off and separate). Anyone who makes contact (kol ha
naga’) with the mountain (ba ha har), he will absolutely die, resulting in eternal
destruction (muwth muwth – he will end up dead, ultimately ceasing to exist (qal
absolute hophal imperfect)).”
13 “Do not reach out and make contact (lo’ naga’) with a hand (ba yad), because
indeed (ky), he shall be removed and die in a cascade of stones (caqal caqal), either
that or (‘ow) he shall be hurled away and destroyed (yarah yarah), whether (‘im) an
animal (bahemah) or whether(‘im) a man (‘iysh – a person), he shall die, ceasing to
exist (lo’ chayah). With the drawing up and extension of (ba masak – then following
after the guidance and leadership of) the Ram’s Horn of Yah (ha Yowbel – symbolizing
the power and influence of Yahowah’s Lamb) they (hem) should of their own volition
always and genuinely choose to ascend by being lifted up (‘alah – they should
consistently elect to rise and to actually grow (qal stem denoting a literal interpretation
and genuine response, imperfect conjugation describing ongoing actions with unfolding
consequences, and jussive meaning which conveys volition)) in association with (ba)
the mountain (ha har – Mount Sinai where Yahowah revealed Himself and
His Towrah).”
Need verses 14-25
Chapter 20
1“And (wa) God (‘elohym – the Almighty) conveyed (dabar – communicated,
spoke, and wrote, provided instruction and direction with) all of (kol) these words
(dabar – conversations, statements, warnings, and promises), providing perspective
(‘eleh – from a relatively close vantage point) in our presence (‘eth – in association with
us and in proximity to us), saying (‘amar – explaining, claiming, answering, counseling,
warning, and promising):”
2 “I am (‘anky) Yahowah ( - hwhy- ) your God (‘elohym – the Mighty One
(suffixed in the second person singular)) who relationally (‘asher) brought you out and
delivered you (yasa’ – descended to serve, extending Myself to guide, lead, and carry
you away) from the realm (min ‘erets – out of the land and region) of the crucible of
Egypt (mitsraym – the smelting furnace where metals are refined and tested (a metaphor
for judgment and oppression)), out of the house (min beiyth – from the home, household,
family and place) of slavery (‘ebed – servitude, bondage, and worship, even work).”
3 “You shall not exist with (lo’ hayah la – you shall not have) other (‘aher –
someone else’s, different, extra, or additional) gods (‘elohym) in relation to (‘al – near,
before, or in proximity to, in addition to, or on account of) My presence (paneh).’”
4 “You should not ever do anything which associates yourself with (lo’ ‘asah la –
you should never attend to, act upon, engage with, or profit from, you should never
conceive or fashion on your behalf (qal imperfect – conveying a literal interpretation and
ongoing implications)) a carved image or idol (pesel – a religious icon or object of
worship representing any god), or any (kol)visual representation of something
(tamunah – likeness, appearance, picture, drawing, painting, or form which depicts or
resembles anything), which is (‘asher) in (ba) the heavens above(samaym min ma’al –
the spiritual realm on high including the sun, moon, planets, and stars above), or (wa)
which is (‘asher) on (ba) the earth (‘erets – land and ground, even the material
realm) below (tahath), or (wa) which is (‘asher) in (ba) the waters (maym) beneath the
land(tahath ‘erets).”
5 “You should not ever bow down and worship them or speak for them (lo’
hawah – you should never prostrate yourself in obeisance and homage to them, show any
allegiance to them, or promote their message because doing so will influence you),
and (wa) you shall not serve them (lo’ ‘abad – you should not work or labor in their
cause as their ministers, nor should you submit to them in servitude, neither should you
act upon them or engage with them). For indeed (ky – because and emphasizing this
point), I (‘anky), Yahowah ( - hwhy- ), your God (‘elohy), am a zealous and
jealous God (qana’ ‘el – a God who is desirous of exclusivity in a relationship, a God
who is emotionally passionate and extremely protective of those He loves), counting and
reckoning (paqad – literally taking stock of and actually recording, assigning, and
depositing) the perversity and sin of twisting and distorting (‘awon – the depravity of
perverting and manipulating, deviating from the way, the guilt and punishment derived
from delusion and depravity, the liability for unfaithfulness and wrongdoing) of the
fathers (‘ab) upon (‘al) the children (ben – sons) concerning (‘al) the third and the
fourth generations (silesym wa ‘al ribea’) of those who genuinely hate and are hostile
to Me (sane’ – of those who actually abhor, detest, and loathe Me, literally striving
maliciously against Me, shunning Me).”
6 “But (wa) I will genuinely act and actually engage to literally prepare,
perform, and produce (‘asah – I will actively effect and appoint, offer and celebrate,
and I will demonstrate by doing what is required to deliver on behalf of those who
respond) unmerited and unfailing mercy, unearned favor, and undeserved
kindness (checed – steadfast and loyal love, a totally devoted and affectionate
relationship, faithfulness and goodness) on behalf of (la’ – to enable the approach
of) thousands (‘eleph) who move toward Me and love Me (la ‘ahab – who form a close
and affectionate, loving and friendly, familial relationship with Me as a result of being
concerned about Me and therefore come to know Me) and also (wa – in addition) who
approach Me by closely observing and carefully considering (la shamar – who enter
My presence by becoming observant and actually focusing upon, thoroughly examining,
and thoughtfully evaluating) My terms (mitswah – the conditions of My Covenant, My
authoritative directions and instructions which serve as prescriptions for My relationship
agreement).”
7 “You should never deceive or delude (lo’ nasha’ – you should not ever deploy
clever tricks to enrich oneself by indebting others, and never beguile people, causing
them to miss the Way / lo’ nasa’ – you should never lift up or bear, you should not ever
actually support or advance, nor literally forgive or tolerate, nor promote
yourself) through the (‘eth – with or by way of the) name or reputation (shem) of
Yahowah ( - hwhy- ), your God (‘elohym), advancing worthless and lifeless
deception (la ha showa’ (errantly transliterated shav’) – deploying that which advances
devastating dishonesty, nullifying one’s existence, leading to emptiness and nothingness,
deceitful and lifeless lies which are ineffectual, futile, and ruinous). For indeed (ky –
because), Yahowah ( - hwhy- ) will never forgive or leave unpunished (lo’
naqah – will not purify or pardon, acquit or free from guilt, exempt from judgment and
sentencing or release) those who (‘eth ‘asher – in accordance with that which they
associate) consistently deceive, actually beguile, and habitually delude (nasha’ – use
clever trickery to continually mislead / nasa’ – advance, lift up, or promote
themselves) in association with (‘eth – through), His name (shem – renown and
reputation) to promote and effect (la – to advance accordingly) vain and ineffectual
lies which lead to lifelessness and destruction (showa’ – devastating deceptions which
nullify our existence leading to emptiness, worthlessness, and nothingness, deceitful,
desolate, futile, and ruinous vanity).”
8 “Remember (zakar – recall, reflect upon, recognize, mark, memorialize, mention,
proclaim, and be earnestly mindful) that the Sabbath (‘eth ha shabat – the seventh day,
the time of promise where our debts are settled so we can settle down with Him based
upon the oath) day (yowm) is set apart (qadash – is separated unto God for purifying and
cleansing and thus special (piel stem (where the object endures the action) infinitive
construct (serving as a verbal noun))).”
9 “Six (shesh – speaking of that which is bleached white or adorned in fine
linen) days (yowmym) you can actually and continuously work (‘abad – you can labor
(qal stem and imperfect conjugation)) and (wa) you can genuinely engage in the
totality of (‘asah – you can do all of, prepare and produce the full extent of, fashion and
finish, advance, assign, and accomplish, institute, celebrate, and actually act upon (qal
stem perfect conjugation)) all of (kol – the entirety of) your service of representing the
Messenger and proclaiming the message (mala’kah – your usefulness as a spiritual
envoy; from mal’ak – spiritual messenger and heavenly envoy).”
10 “But (wa) the seventh (shaby’y – the solemn promise which fulfills and satisfies
those who listen and are observant of the role of the seventh) day (yowm), the
Shabat (ha shabat) of (la) Yahowah ( - hwhy- ), your God (‘elohym), you
should never actually engage in (lo’ ‘asah) any part of (kol) the work of God’s
Representative and Messenger (mala’kah) yourself (‘atah), your son (ben), your
daughter (bat), your male and female servants and staff (‘ebed wa ‘amah), your
means of production (behemah), as well as (wa) those visitors (ger) who relationally
(‘asher) are in your home, property, or community (ba sa’ar).”
11 “For indeed (ky – because) in six (shesh – symbolic of mankind being bleached
white and purified on the sixth) days (yowmym) Yahowah ( - hwhy- ) acted and
engaged, preparing and producing everything associated with completing (‘asah –
totally fashioning, instituting, advancing, accomplishing, doing, celebrating, and
attending to the full extent of (qal stem perfect conjugation)) accordingly (‘eth) the
heavens (ha shamaym – the spiritual realm) and the earth(wa ha ‘erets – the material
world), and the seas (wa ha yam), and all (kol – everything) which relationally
(‘asher) is in them (ba). And (wa) He became completely settled (nuwach – He rested
after settling all unresolved issues) during (ba) the Almighty’s seventh (ha shaby’y
‘al – God’s solemn promise which fulfills and satisfies those who listen and are observant
of the role of the oath of the seventh) day (yowm). Therefore (ken – consequently, this
is true and correct) Yahowah ( - hwhy- ) blessed and adored (barak – knelt
down and lowered Himself to greet those He had created, and did everything to lift them
up on (piel perfect)) everything associated with this day (‘eth ha yowm), the Sabbath
(ha shabat – the seventh day, the time of observance, of rest and reflection, and of
ceasing and desisting from ordinary labor to consider the promise God has made to settle
our debts and settle us in His home), setting it apart (qodesh – separating it from others,
dedicating it to separation, cleansing, and purifying).”
12 “You should choose to carefully consider, view as worthy, enormously
valuable, and significant (kabed – I want you of your own volition to elect to respect
and honor, and to perceive as awesomely impressive, intensely relevant, extremely great,
and massively important, even glorious so as to influence and engage (written in the piel
stem revealing that our Heavenly Father and Spiritual Mother are influenced by and
respond to our perceptions of them, and in the imperative mood which expresses either a
command, an intent, or an exhortation which is subject to volition)) accordingly the
symbolism of (‘eth – that which is represented by) your Father (‘ab – biological,
adoptive, or heavenly father) and (wa) that which is represented by your (‘eth – the
symbolic nature of your) Mother (‘em – biological, adoptive, or spiritual mother) for the
purpose of (le’ma’an – for the intent of) continuously lengthening (‘arak – choosing of
your own volition to constantly elongating and always prolonging, growing and
continuing (written in the hiphil stem, imperfect conjugation, and paragogic nun
ending)) your days (yowm) within and upon the Almighty’s (‘al) land (‘adamah –
ground; from ‘adam, the name of the first man created in God’s image with a nesamah –
conscience) which relationally and as a blessing (‘asher), Yahowah ( - hwhy), your God (‘elohym), has actually given to you(natan la – has literally produced,
provided, and genuinely bestowed freely to you as a gift (qal participle)).”
13 “You should never murder, nor kill (lo’ rasah –you should not ever take the life
of another (qal imperfect)).”
14 “You should never commit adultery (lo’ na’ap – you should not ever be
unfaithful and never have relations with more than one marriage partner).”
15 “You should never steal (lo’ ganab– you should not ever take something from
others without their permission).”
16 “You should never respond and testify (lo’ ‘anah – you should not ever
question, answer, or make a declaration) against (ba) your neighbor (rea’ –
countryman, friend, companion, or associate) as a deceptive or misleading (seqer –
false, conniving, clever, mistaken, vain, or unreliable) witness (‘ed – source of evidence
by way of testimony).”
17 “You should not ever desire (lo’ hamad – you should never covet, lust for, crave,
nor seek pleasure from) your neighbor’s (rea’ – countryman’s, friend’s, companion’s, or
associate’s) house or family (beyth – home and household). You should never
desire (lo’ hamad – you should not ever covet, lust for, crave, nor seek pleasure
from) your neighbor’s (rea’ – countryman’s, friend’s, companion’s, or
associate’s) wife (‘isah – woman), nor his male or female servants (‘ebed /‘amah –
employees), his cattle or donkey (sowr – domesticated animals; read: assets, belongings,
and means of production), or anything (kol) which is associated (‘asher) with (la) your
neighbor (rea’ – countryman, friend, companion, or associate).”
Need verses 18-26
Chapter 21
Need verses 1-23
24 “Eye (ayin) for (tahat – in place of) eye, tooth (sen) for tooth, hand (yad) for
hand, foot (regel) for foot.”
25 “Branding (kewiyah – scar from a burn) for branding, wound (pesa) for wound,
bruise (habowrah – injury, stripe, blow) for bruise.”
Need verses 25-36
Chapter 22
Need verses 1-25
Need beginning of verse 26
26 “For surely (ky – because indeed), I am (‘any) merciful (chanuwn).”
27 “Almighty God (‘elohym) you should not make smaller, disdain, or
trivialize (lo’ qalal – you should not continually lower in status or bring about a state
where God is despised and treated with contempt (piel imperfect)), and (wa) the Prince
(nasy’ – leader who is lifted up; from nasa’ – to lift up and forgive (a reference to
Yahowsha’ as the Prince of Reconciliation in Yasha’yah)) among your people and
within your family (ba ‘am) you should never invoke harm or actually injure (lo’
arar – you should not ever place a literal curse upon (qal perfect)).”
Need verses 28-31
Chapter 23
1 “You shall not bear (nasa - lift up, carry, take, support, sustain, respect, endure,
tolerate, forgive, accept, exalt, be swept away by, aid, assist, desire, make an insurrection,
revolt, rebellion, or uprising against authority based upon) a deadly and deceptive
(shaw’ - desolate, destructive, deception, ravaging and ruinous, devastating and wasteful,
void and empty, worthless, untrue, and idolatrous) report (sema’ - message or news,
spoken or published understanding, proclaimed information, that which is listened to,
heard, and obeyed). Do not join (shiyth) your hands (yad - power and strength,
possessions and control, dominion, signs and share) with the wicked (rasha’ - ungodly,
criminal, guilty, condemned, evil, and hostile) to be a malicious (hamas - one who
wrongfully imagines and violently takes away; false, fierce, and cruel; errant and unjust
oppressor who damages and causes destruction; ruinous and plundering) witness (‘ed).”
2 “You shall not exist with or follow behind (lo hayah ‘ahar) the masses (rab - the
many and mighty; the numerous and great; the populous and powerful; the multitudes,
captains and chiefs) in friendship with evil (re’eh/ra’ah - companionship with the
Adversary). Nor shall you testify (‘anah - answer, respond, speak, be a witness) in (‘al over, against, by or for) a cause (riyb -controversy, strife, dispute, or quarrel against the
law) so as to turn aside (natah - pervert) or follow behind (‘achar) the many and
mighty (rab - the numerous and great; the populous and powerful) in order to pervert
(natah - turn away).”
Need verses 3-9
10 “Six years you shall sow (zera’ – productively seed) your land (‘erets) and
gather in (‘acaph– harvest, collect, remove, and receive) the produce (tabuw’ah – the
harvested grain) thereof.”
11 “But on the seventh (shaby’y), you shall let it rest and lie fallow (shamat –
release it and let it fall), forsaking it (natash – rejecting and abandoning it), so that
people (‘am – the family members and relatives) in need (‘ebyown – who are poor and
oppressed requiring deliverance) may eat and be nourished, the remainder (yathar –
that which saves and preserves) restoring life (chayah – causing renewal and providing
sustenance), nourishing them from the land (‘akal sadeh). Do the same (‘asah ken –
accomplish and produce the similar results) with your vineyards and olive groves.”
12 “Six days you shall do (‘asah – accomplish and produce, fashion and effect,
institute and bring about) your work (ma’aseh – pursuits, undertakings, businesses,
customary practices, and deeds), and on the seventh day you shall rest (shabath – cease
and desist) so that your ox and your donkey [your means of production] may have a
break, and the sons of your servants [your employees], and foreign visitors (ger –
those without the inherited rights of citizenship who come from different places, races,
and cultures), may be refreshed (napash – be able to breathe, returning to life,
recovering and retaining consciousness).”
13 “And in all things (kol - in the totality of that) which by relationship (‘asher that which is linked and connected to what) I have said (‘amar - spoken, promised,
answered, intended, and avowed) to you, heed and observe them (shamar - be a
watchman, keeping and guarding them, save your life through them). Do not bring to
mind (zakar - remember or recall, mention or memorialize, humanize or proclaim) the
name of other (‘acher - of another or different) gods (‘elohiym); neither let it be heard
out of your mouth.”
14 “Three times a year (sanah - times of renewal) you shall stand before Me (regel
- walk along side and set foot in My presence) celebrating a festival feast (hagag) with
Me.”
15 “You shall observe (shamar - be aware of and attend to, highly regard, heed) the
Festival Feast (chag / hag - celebration) of Unleavened Bread (Matsah). Seven days
you shall eat unleavened bread (matsah) as I instructed (tsavah - constituted, ordained,
and enjoined upon) you, at the time appointed (mow’ed - fixed meeting appointment
established as a sign; from ya’ad, to meet for a marriage betrothal or judicial summons)
in the month (hodesh - from hadash, the time of renewal and repair) of ‘Abyb (‘abyb),
for in it you came forth (yatsa’) from the crucible of Egypt (Misrayim - plural of
masowr, the place of oppression and siege, the crucible). None shall appear before Me
(ra’ah paniym - shall be seen in My presence and behold My face, none shall be
considered or regarded by Me) as an empty vessel (reyqam - from reyq, void, with an
unfilled space, worthless, useless, futile, vain and conceited; without a marker
demonstrating the relationship).”
16 “You shall observe the Festival Feast (chag / hag - celebration) of the harvest
(qatsiyr - the time of reaping that which was sown, of gathering in the crop of), the
FirstFruits (bikuwrym - the initial gathering of grain) of your labors (ma’aseh - your
work, undertakings, and pursuits) which (‘asher - by way of making a connection) you
sow (zara’) in the field, and the Festival Feast (chag / hag - celebration) of ingathering
(‘aciyph), at the end of the year, when you gather in (‘acaph - receive and accept)
your labors (ma’aseh) out of the field.”
17 “Three times a year (mishlosh pa’am shaneh) all (kol - everyone) shall
remember to (zakar) be seen (ra’ah - be inspected and considered) before (paniym - in
the presence of) Yahowah ( - hwhy- ).”
18 “You should not offer (‘lo zabah – or sacrifice) yeast (chamets – leavened foods
or vinegar, that which is sour or bitter, that which causes grieving and sorrow) near (‘al –
with or to) My (‘any) blood (dam) sacrifice (zebah – sacrificial offering). And do
not (lo’) allow fat to remain through the night (yalyn heleb – lipid tissue to endure the
night) of My (‘any) Festival Feast (‘ani chag – I Am’s Celebratory Parties), continuing
to exist until (‘ad – enduring until) morning (boqer – first light).”
19 “You shall arrive and enter (bow’ – come to and go inside) Yahowah ( hwhy- ), your God’s (‘elohym), home, family, and household (beyth – tabernacle
and dwelling place) with the first and choicest (re’shyth – the initial and most
valued) of the first fruits (bikuwrym) of your soil (‘adamah – earth as in the sense of
ground, and also a cognate of ‘Adam, the first man created in Yahowah’s image). You
shall not boil (basal – bake or roast) the kid (gedy – young male lamb or goat) in the
milk (halab) of his mother (‘em – female parent, caregiver and provider).”
20 “Behold (hineh – look and see), I Myself (‘anoky – I Am will provide and) will
send out and dispatch (salah – strip off an outer layer and reach out, freely giving) a
supernatural messenger (mal’ak – a theophanic, or visible manifestation of God who
will serve as His Spiritual Representative, as an envoy from heaven to carry His message
and do His work) to (lo) appear in your presence (paneh ‘athah) to (lo) be your
protector (samara – the one you should carefully observe and revere to remain safe,
cared for, and protected) in (ba) the Way (darak – sent out to lead, guide, direct) and to
arrive to bring you (bow’ ’athah – to come to enable you to enter and be included) into
God’s (‘el – inside the Almighty’s) home (maqowm – dwelling place and upright
assembly, the standing place, household, and abode) which through
relationship (‘asher) I have prepared and firmly established (kuwn – fashioned and
formed, arranged and set in place).”
21 “Carefully observe and be secure (shamar – consider, care about, revere, and
cling to Me) by means of (min) His presence (paneh – His appearance), and listen
to (shama’ – receive, understand, and heed His message, His news, summons, and the
call of) His voice (qowl). Do not (‘al) rebel against (marar ba – be embittered or be
angry against Him, do not defy or be disobedient to His authority, or display infidelity
toward) Him, for indeed (ky – because if you do and are, if you are identified as such,
and are burned by this brand) I will not lift you up or carry you away (nasa’ – respect,
forgive, exalt, honor, accept, or raise you) from your rebellious
transgressions (pesha’ – revolt, crimes, offences, faults, and sin), for indeed, My
brand (‘ani ky) name (shem – proper designation, renown, reputation, and glory) is
in (qereb – inside His physical human body, in the midst of) Him.”
22 “Indeed (kiy) if (‘im) you listen to (sama’ - acknowledge and receive) and
understand (shama’ - and heed) His (huw’) voice (qowl - His verbal communication and
words) and (wa) do (‘asah - observe, attend to, celebrate, and profit from) all (kol) that
(‘asher) I say (dabar - all My words), then (wa) I will show hostility (‘ayab - will be a
adversary fighting) against (‘eth) your enemies (‘ayab - treat your adversaries with
enmity and rancor, animosity and antipathy), and (wa’) oppose (suwr - confine and
secure, besiege and bind, being adverse to) those who (‘eth) are overtly hostile and
oppressive toward (sarar - besiege and distress) you.”
23 “Because when (kiy) My (‘aniy) Spiritual Messenger (mal’ak - My authorized
heavenly envoy, the supernatural representative who serves as My ambassador, My
servant who proclaims My message and fulfills My mission, My theophany—the visible
manifestation of Myself) travels (halak - moves and walks) in (la) your presence (paneh
- appears personally face to face) and (wa) brings (bow’) you to (‘el) the Amorite
(‘emory / ‘amory - ones who make pleasing, persuasive promises in eloquent, even poetic
speeches), the Hittite (hithy - terrorists), the Perizzite (perizy - rural and communal
warriors), the Canaanite (kana’any - merchant traders who operate clandestinely), the
Hivite (hwy - the sandy domicile of Ishmael near Mecca), and the Jebusite (yebuwsy the threshing place of those who reject and trample down, those who desecrate and own
many possessions), he will make them disappear (kahad - cause them to perish,
destroying and annihilating them).”
24 “You shall not (lo’) bow down (shachah - prostrate oneself in worship before,
associate with, or show allegiance) to (la) their (hemah) gods (‘elohym) nor (lo’) serve
(‘abad - be enslaved, submissive to) them (hemah), nor (lo’) observe, celebrate, or
attempt to profit from (‘asah - perform for, deal with, or attend to) the likes of (ka things associated with, similar or related to) their (hemah) practices and customs
(ma’aseh - patterns of behavior, occupations, undertakings, and achievements), rather
instead (kiy) you shall tear them down and demolish them (harac - topple, oust and
utterly destroy them, removing them from their lofty positions), breaking (sabar shattering), crippling, and crushing (sabar - mauling and pulverizing, disfiguring and
destroying) their (hemah) sacred memorial stones, pillars, and altars (masebah religious monuments, obelisks, and idolatrous statues).”
25 “You should choose of your own volition and without hesitation or
interruption to actually engage, acting and serving (‘abad – genuinely expending
considerable energy and intensity doing things (qal perfect consecutive)) with (‘eth –
alongside and next to) Yahowah ( - hwhy- ), your God (‘elohym), and He will
choose to completely kneel down and totally bless (barak – He will want to adore,
invoking divine favor for (piel perfect consecutive)) that which is associated
with (’eth) your bread and water (lechem wa maym – nourishment and source of life).
And He will come to remove (suwr) the disease which weakens (machalah – that
which sickens) from your midst (min qereb).”
Need verses 26-31
32 “You shall not (lo’) cut an agreement (karat - make a covenant) with (la - on
behalf or in accord with) them (hemah), nor a Covenant (beriyth - familial relationship,
alliance, treaty, league, promise or pledge) with (la) their gods (‘elohym).”
33 “They should not (lo’) live (yasab – dwell, settle, or marry) in (ba) your
land (‘erets – realm and region, country and territory) lest (pen – otherwise, implying
apprehension regarding a negative outcome) they cause you to miss the way (chata’
‘eth – they lead you astray from the path) to approach Me (la – to move toward).
Because (ky) serving (‘abad– working for, being reduced to servitude and being
enslaved by) their gods (‘elohym) will indeed (ky) be (hayah – exist as) a
snare (mowqes – trap or noose, that which lures, entices, incapacitates, and injures) to
you (la).”
Chapter 24
1 “And then (wa) God (‘el) said to (‘amar) Moseh (Moseh – one who draws out),
“Be lifted up (‘alah – ascend and rise up) to (‘el) Yahowah ( - hwhy- ),
you (‘athah), ‘Aharown (‘aharown – one who brings light and choice (i.e., informed
freewill), Nadab (nadab – one who volunteers, giving freely), and
‘Abyhuw’ (‘abyhuw’ – from huw’, he and his, and ‘ab, father). But (wa) the
seventy(shibi’ym) from (min) the elders (zaqen – old people) of Yisra’el (yisra’el –
individuals who strive with God), you will choose to act independently, influencing
yourselves with your interpretations and verbal communication (chawah – you will
be informed and make your pronouncements (hishtafel perfect
consecutive)) from (min) a distance (rahowq – from afar, distanced and removed,
separated and alienated, being absent and remote).”
2 “Then Moseh alone (bad - by himself), approached and came near, and was
present with (nagas) Yahowah ( - hwhy- ), God (‘el). They (hem) did not
approach and were not present (lo’ nagas) and the people (‘am) did not (lo’) ascend
(‘alah - be lifted up) with (‘im) him (huw’).”
3 “Moseh came (bow’) and accurately recounted (sapar - carefully related a
written inscription which had been recorded using a precise accounting) to (la) the
people (‘am - family) all (kol) of the words (dabar - statements, message, and
communication) of Yahowah’s ( - hwhy- ) and all (kol) of the judgments
(mispat - decisions, verdicts, proclamations, plans, and prescriptions). And all (kol) the
people (‘am - family) answered (‘anah - and responded) in one (‘ehad) voice (qowl),
saying (‘amar), ‘All (kol) the words (dabar - message and statements) which by way of
relationship (‘asher) Yahowah ( - hwhy- ) has spoken (dabar - words Yahweh
has communicated), we will do (‘asah - perform and profit from, accomplish and
celebrate).’”
4 “And (wa) Moseh wrote down (katab - engraved and inscribed using an alphabet,
used a pen, ink, and parchment or papyrus, to record as a scribe) all (kol) the words
(dabar) of Yahowah ( - hwhy- ).”
5 “Then (wa), the young men (na’ar) of the sons (ben - male children) of Yisra’el
(yisra’el - individuals who live with God) were sent out (salah) to lift up (‘alah) burnt
offerings (‘olah - that which elevates) and sacrifices (zabah)- fellowship offerings
which complete and fulfill (selem - a consent agreement to completely restore by way of
paying a ransom to make full restitution, and thereby facilitating salvation), sacrificing
(zabah) bulls (par) according to and concerning Yahowah ( - hwhy- ).”
Need Verses 6
7 “He grasped hold of (laqah - received, accepted, and obtained) the precisely
written documentation (seper - scroll with accurate and exacting physically recorded
inscriptions on it) of the (ha) Covenant (beriyth - familial relationship agreement based
upon mutual binding oaths and promises, a marriage vow, from beiyth, home and
household) and read it out loud (qara’ - summoned people to it, proclaiming,
announcing, and reciting it) in (ba) a hearing (‘ozen - time of listening). And the family
(‘am - people) said (‘amar), ‘All (kol) that (‘asher - which relationally) Yahowah (
- hwhy- ) has spoken (dabar - communicated in words), we will receive, hear,
heed, understand (sama’ - listen to, proclaim, comprehend) and do (‘asah - perform,
acknowledge, profit from, and celebrate).’”
8 “Moseh took some (laqah - obtained and received a portion) of the blood (dam)
[of a sacrificial animal which had been slain] and sprinkled it (zaraq - used his
fingertips to collect and disperse drops) on (‘al - and over) the family (‘am - people). He
said (‘amar), ‘Behold (hineh - look now and see, pay attention to) the blood (dam) of
the Familial Covenant Relationship (beriyth - marriage agreement for family unity,
household alliance and binding promise) which, by way of relationship (‘asher)
Yahowah ( - hwhy- ) has cut (karat - formed as a solemn agreement between
separate parties with stipulations and responsibilities for their mutual benefit and unity)
with (‘im) you all (‘athim) concerning (‘al) all (kol) of these (‘eleh) words (dabar).’”
9 “They ascended (‘alah – climbed up), Moseh (Moseh – one who draws out (from
masah)) and ‘Aharown (‘Aharown – enlightened freewill (from ‘aw – to desire, ‘ow – to
choose and to prefer, and ‘owr – light and enlightenment)), Nadab (Nadab – one who
willingly, freely, and of his own volition chooses), Abyhuw’ (‘Abyhuw’ – He is the
Father (from ‘ab – father and huw’ – he)), ‘El’azar (‘El’azar – God helps and supports
(from ‘el – God and ‘azar – helps by supporting (found in the DSS but not MT))),
‘Iythamar (‘Iythamar – an eternal promise (from ‘eythan – constant, perpetual, and ever
flowing, always enduring, and ‘amar – sayings, answers, and promises (found in the DSS
but not MT))) and seventy (sib’iym – speaking of the promises associated with the oath
of sevens) from (min) the senior leaders (zaqen – the prominent elders) of Yisra’el
(Yisra’el – individuals who strive and endure, who persist and engage, with God).”
10 “And (wa) they saw (ra’ah – looked upon and paid close attention to) the God
(‘elohym) of Yisra’el (Yisra’el – individuals who strive and endure, who persist and
endure, with God). “And (wa) instead of (tahat – in place of, in exchange for, for their
sake, and beneath Him, succeeding in the orderly arrangement of space and time, as part
of the plan, in the place in which one stands with Him) His feet (regel – from ragal, His
means to move forward by walking (feminine dual)), was something which resembled
(ka – was that which could be compared to and should be associated with) the Work /
the Ma’aseh (ma’aseh – the preparation, pursuit, and result, the action, pattern of
behavior, and undertaking, the labor, business, and occupation, the focused energy,
accomplishment, and the achievement (masculine singular)), the White Way and paved
path which is inscribed, written so as to purify (libnah – the brilliant tile writing tablet
revealing the way constructed using the natural elements of the earth which is used to
communicate; from laban – to make pure and to grow white (feminine singular construct
– associating the Way, the Writing, and the Purification with the Ma’aseh)), the Precious
Stone (caphyr – the beautiful and splendorous gem; from caphar – the means to rehearse,
to relate, and to declare the message; and caphaph – the doorkeeper who stands in the
threshold (singular masculine and absolute)). And this represented (wa ka – and this
should be considered) the essential essence (‘esem – the body and the substance, the
very framework and skeleton, the manifestation of the nature of a being in human form
(feminine singular construct)) of Heaven, the lofty realm of God (shamaym – the
elevated spiritual abode) for purpose of (la) clarity and purification to the point of
brilliant brightness (tohar – being pronounced clean and totally pure, leading to
splendor, glory, majesty, and an elevated status).”
11 “And (wa) God (‘el) did not (lo’) withdraw from or deny (‘estyl – withhold or
take anything away from) the children (beny – sons) of Yisra’el (Yisra’el – individuals
who strive, engage, and endure with God). He stretched out (salah – He extended) His
hand (yad) and they observed (hazah – they looked upon, beheld, and witnessed) the
Almighty (ha ‘elohym). And they ate (‘akal – they consumed solid food) and they
drank (satah – they consumed beverages).”
12 “And (wa) Yahowah ( - hwhy- ) said to (‘amar ‘el – speaking as God to)
Moseh (Moseh – the one who draws out), rise up to Me (‘alah ‘el – ascend, go up, and
be lifted up to Me, to God) on the mountain (har) and (wa) exist (hayah – always be)
here, near Me, beholding My name (sham / shem – being in close proximity to the
speaker (Yahowah), to look upon and to pay attention to His personal and proper name,
His reputation and status), and I will give (natan – I will freely offer) to you (la)
accordingly (‘eth) the tablets (luwach) of stone (‘eben) and (wa) the Towrah (ha
Towrah: from tow – the signed, written, and enduring, towrah – way of treating people,
tuwr – giving you the means to explore, to seek, to find, and to choose, yarah – the
source from which instruction, teaching, guidance, and direction flow, that tuwb –
provides answers that facilitate your restoration and return, even your response and reply
to that which is towb – good, pleasing, joyful, beneficial, favorable, healing, and right,
and that which causes you to be loved, to become acceptable, and to endure, tahowr /
tohorah – purifying and cleansing you, towr – so as to provide you with an opportunity to
change your thinking, attitude, and direction), in addition to (wa) the terms and
conditions of the binding contract (ha mitswah – the authorized directions and written
instructions) which (‘asher – as a result of the relationship) I wrote (katab – I inscribed
in writing and engraved, making an enduring and permanent record) to (la – for the
purpose and goal to) become the source of their teaching, instruction, guidance, and
direction (yarah – to reveal and to show to them what they need to know, to pour out and
flow forth information to and for them).”
13 “And (wa) Moseh (Moseh – the one who draws out (who working with Yahowah
leads people away from human religious, political, economic, and military oppression,
works-based salvation schemes, and judgment)) stood up (quwm – arose, took a stand,
standing upright to confirm and establish), and (wa) Yahowsha’ ( - [fwhy –
Yahowsha’: a compound of Yahowah and yasha’ – saves, meaning Yahowah Providing
Salvation) served with him (sharat – assisted him and ministered with him). And (wa)
Moseh went up to meet (‘alah – he ascended and rose up to visit) the Almighty (ha
‘elohym) on God’s (‘el) mountain (har).”
14 “And (wa) God (‘el) said to (‘amar) the elderly (ha zaqen – those who had
grown old), ‘Stay and settle here in proximity to us (yasab la ba zeh – live, campout,
and remain in this place near us) until the time (‘ad) when (‘asher) we return (suwb) to
you all (‘el). And behold (hineh – pay close attention), ‘Aharown (‘Aharown –
enlightened freewill) and also Chuwr (chuwr – the one who grows white) among you
all (‘im), whoever (my) is a lord and master (ba’al – who controls, owns, possesses, has
authority, and is a ruler) of words (dabarym), he may come forward, present himself to
them, and engage them (nagas ‘el – he may gather them together and approach,
confronting them).”
15 “So (wa) Moseh went up (‘alah – he rose up and ascended) to God’s (‘el)
mountain (har). And (wa) the mountain (har) was covered (kasap – clothed and
concealed) with (‘eth) a cloud (‘anan – visible and obscuring water vapor or smoke, or
something which enables someone to appear and become visible).”
16 “And the manifestation of power (kabowd – the splendor and glory, the high
status and reputation, the abundance and significance; from kabad – that which is
especially relevant, valuable, massive, and honorable) of Yahowah ( - hwhy- )
settled down and remained (sakan – camped out, dwelt, temporarily abided,
tabernacled, and lived) on (‘al) Mount (har) Cyny (Cyny – transliterated Sinai). And
(wa) the cloud (‘anan – visible and obscuring water vapor or smoke, or visible
manifestation) covered and concealed Him (kasha – clothed and adorned Him) for six
(shes) days (yowm). And (wa) God (‘el) summoned and encountered (qara’ – He
called out to meet with, He welcomed, invited, and greeted) Moseh in (ba) the seventh
(shaby’y – affirming the promise inherent in the plan and oath of sevens) day (yowm)
from (min) the midst (tawek – center) of the cloud (‘anan – of obscuring water vapor or
smoke, or the visible manifestation).”
17 “And (wa) the appearance (mar’eh – the visual representation and phenomenon)
of the manifestation of power (kabowd – the splendor and glory, the high status and
reputation, the abundance and significance; from kabad – that which is especially
significant, valuable, massive, and honorable) of Yahowah ( - hwhy- ) was
similar to (ka – could be compared to) a nurturing (‘akal – feeding) fire (‘esh – radiant
energy, warmth, enlightenment, and light) near (ba) the summit (ro’sh – the highest
part) of the mountain (ha har) to (la) the eyes (‘ayn) of the children (beny – sons) of
Yisra’el (Yisra’el – individuals who strive and engage, who persist and endure, with
God).”
18 “And Moseh came (bow’) into (ba) the midst of (tawek) the visible
manifestation (‘anan – visible and obscuring water vapor or smoke cloud) and He was
lifted up (‘alah – he rose up) to God (‘el) on the mountain (har). And (wa) Moseh was
(hayah – existed) on (ba – and in) the mountain (har – symbolic of power and
influence) for forty (‘arba’iym) days (yowmym) and forty nights (laylah).”
Chapter 25
Need verses 1-30
31 “You shall make ('asah) a purifying, cleansing, restoring and renewing (taher)
Menorah (manowrah - gift of light) from gold (zahab), fashioning the Menorah by
hammering her (hi) out (miqsah) - her (hi) base (yarek), her (hi) branch (qaneh), her
(hi) shoots (perah), her (hi) cups (gavia'), and her (hi) upright pillar (kaptor) by
reason of (min) her (hi) existence (hayah).”
32 “Six (shesh - something bleached white, especially linen) branches (qaneh) shall
extend (yasa') from (min) her sides (sad), her three (salos - meaning to set apart and
send away, extending oneself) Menorah (manowrah - Gift of Light) branches (qaneh)
coming out of (min) one ('ehad - a singular unity).”
Need verses 33-40
Need Chapters 26-28
Chapter 29
Need verses 1-13
14 “But the flesh of the bullock, his skin, and his dung (peresh) you shall burn
with fire apart from the camp as a sin offering.”
Need verses 15-17
18 “And (wa) you shall render as smoke (qatar – you should turn into and send up
as smoke, you should become enveloped and transformed, and become one with),
accordingly and in proximity to (‘eth), the entire (kol ha – all of the) lamb (‘ayl – the
strong, mighty, young, clean, and protective, male sacrificial lamb who serves as the
wooden doorway) upon the altar (ha mizbeah – the place of sacrifice). It (huw’ – or
more accurately “he” speaking of the lamb) rises up (‘olah – as a burnt offering which is
acceptable and elevates, from ‘alah, meaning ascends) toward (la – according to and in
the direction of) Yahowah ( - hwhy- ) as the spirit of soothing acceptance
(reyach – that which is satisfactory and facilitates approval, authorization, and
acceptance, based upon ruwach – meaning Spirit). The adoptive Mother who purifies,
enlightens, and elevates (‘iseh/‘isah) serves as a councilor, reconciling the
relationship, bringing appeasement (nyhoah – bringing acceptance, winning us over,
resolving and settling outstanding issues) for us on behalf of (la huw’ – concerning us in
relation to) Yahowah ( - hwhy- ).”
Need verses 19-46
Chapter 30
Need verses 1-22
23 “The finest quality fragrances (ro’sh bosem – the best of the fragrant oils to
create an inviting and pleasing aroma (Balsamodendrium Opolbalsamum)): five
hundred (chamesh me’ahz) granular drops (darowr – viscid lumps symbolizing
liberation and freedom) of myrrh (mor – a resinous gum which is fragrant yet bitter),
half as much (machatsyth – divide and separate) or two hundred and fifty
of (chamishym wa me’ah) cinnamon (qinamown – a fragrant and pleasant tasting bark
used as a spice symbolic of standing erect and upright) spice (basam), and of fragrant
cane (wa qaneh basam – branch of the tree, symbolic of the Ma’aseyah) One hundred
and fifty (chamishym me’ah),”
Need verse 25
24 “And cassia (qidah – a clove spice from an evergreen tree symbolic of eternal
life), five hundred (chamesh me’ah) in the shekels (ba sheqel – a unit weight of slightly
less than half an ounce (12 grams)) of the sanctuary (qodesh –set apart), and a liquid
measure of one hyn (hyn – equivalent to one liquid gallon (3.75 liters) of olive
oil (shemen – oil extracted from fruit which is symbolic of the Spirit) from the olive
tree(zayth – the longest lived tree native to Yisra’el, symbolic of being rooted in Yisra’el
and eternal life).”
26 “And (wa) you shall anoint (mashach – set-apart for service) with it (ba) in
association with (‘eth) the Tent (‘ohel – home, household, and tabernacle) of the
Appointed Meeting Times (mow’ed), and also in association with (wa ‘eth) the
Ark (‘arown – enlightened freewill) of the Restoring Testimony (‘eduwth – eternal
witness and enduring evidence):”
27 “And in association with(wa ‘eth) the Liberating Table (shulchan – the counter
extended to dismiss and dispatch), and in association with (wa ‘eth) all of (kol) its
Vessels (kaly – the articles deployed to facilitate and complete the mission), and in
association with (wa ‘eth) the Lamp Stand (ha manowrah – the six plus one luminary),
and in association with (wa ‘eth) the Implements (kaly – the utensils required to
accomplish and finish the task), and in association with (wa ‘eth) the Fragrant Smoke
Altar (ha qatoreth mizbeach – the platform for sacrifices associated with smoke offerings
which unify and rise),”
28 “And in association with (wa ‘eth) the Burnt Offering Altar (ha ‘olah
mizbeach – the place to make offerings which symbolically make us acceptable and rise
up as a result of fire), and in association with (wa ‘eth) all of (kol) its
Implements (kaly – the vessels used to enable that goal), and in association with (wa
‘eth) the Basin for Purifying (kyowr – the caldron and pan associated with a smelting
furnace), and in association with (wa ‘eth) the Basin’s Stand (ken – the framework
which establishes the right, truthful, and just means to purification).”
29 “And (wa) you should choose to be completely set apart, dedicated to
service (qadash – you should of your own volition become totally separated from that
which is common and profane, consecrating yourself to serve (consecutive mood conveys
choice, the perfect conjugation denotes something which is total and complete, and the
piel stem reveals that by becoming set-apart and by being devoted to service we enable
the purpose of everything in God’s list by serving)) with them(‘eth). And they shall
always and literally be (wa hayah – and they were, are, and will be, and they eternally
exist as (qal perfect consecutive)) the Most Set Apart (qodesh qodesh – completely
removed from the common and profane realm of man and totally separated unto God,
devoted and dedicated without reservation or exception to Him). All (kol) who make
contact with them (ha naga’ ba – who touch them) literally, genuinely, relationally,
and eternally become set apart and dedicated to serve (qadash – actually separated
forever unto God and devoted to service (qal stem designating a relationship which is
actual and genuine and the imperfect conjugation which speaks of that which is
continually unfolding and ongoing)).”
30 “And with (wa ‘eth) Aharown (‘Aharown – Enlightened Freewill), and with his
children (wa ‘eth beny), you shall actually and completely set them apart so as to
devote them to ongoing service (mashach wa qadash ‘eth – you shall genuinely and
continuously anoint and totally separate them, selecting and dedicating them as purified
implements (qal imperfect and piel perfect) intermediating as priests (la kahan – to
intervene acting as reconciling ministers) for Me (la).”
31 “And on behalf of (wa ‘el) the Children of Yisra’el (beny Yisra’el – children
who engage and endure with God), you should consistently communicate the
word (dabar) to affirm (la ‘amar), ‘The devoted and dedicated set-apart service of
olive oil anointment (shemen mashchah qodesh– oil form olives as the medium for
anointing so as to be set apart and purifying (a succession of three consecutive nouns
with mashchah serving as the noun form of the verb mashach)) shall continually exist to
approach Me (hayah zeh la) for every generation (la kol dowr – for all time and every
place).”
32 “Upon (‘al) the flesh (basar – the body) of humankind (‘adam), it shall not be
applied (lo’ cuwk – it shall not be poured to anoint). And with this formula (wa ba
mathkoneth – and in these proportions, with this mixture and recipe), you shall not act to
make him (lo’ ‘asah – you shall not engage to make the flesh of mankind) akin to (ka –
something similar to) that which is set apart (qodesh). This (huw’) shall always
be (hayah) set apart and devoted to service (qodesh) for you (la – on your behalf).”
33 “An individual (‘iysh – a person) who mixes such herbs and spices in
oil (‘asher raqach – who beneficially prepares such compounds) like this (ka), and who
from this places it upon (wa ‘asher natan min ‘al) an undeserving stranger (zar – an
illegitimate and unauthorized foreigner, a nauseating and loathsome alien), then he shall
be cut off and banished (wa karat – uprooted and separated from the covenant) from
the family (min ‘am).”
Need verses 34-38
Need Chapter 31-33
Chapter 34
Need verses 1-4
5 “And Yahowah ( - hwhy- ) descended (yarad – came down, lowered and
diminished Himself, and bowed down) in a cloud (‘anan – surrounded by a visible mass
of water vapor) and stood (yasab – made a commitment to appear, present Himself, and
take a stand) with (‘im – in association and in a relationship with) him there. And he
called out, summoned, and proclaimed (qara’ – he recited aloud, invited, welcomed,
and announced) by way of Yahowah’s ( - hwhy- ) personal and proper
name (shem).”
6 “And Yahowah ( - hwhy- ) passed over (‘abar – removed his
transgressions) on account of (‘al) His presence (paneh – appearance). And he called
out, summoned, and proclaimed (qara’ – he recited aloud, invited, welcomed, greeted,
and announced) Yahowah ( - hwhy- ), Yahowah ( - hwhy- ), God (‘el –
Mighty One) of deeply loving, favorable and compassionate, forgiving
relationships (rachuwm – the womb or birthplace of deeply devoted love, tenderly
affectionate compassion) and mercy (chanan – a heartfelt response to intervene and give
an undeserved gift to those in need), longsuffering and slow to anger (‘arek ‘ap), and
great (rab – abundant) in loyal love and unfailing kindness (chesed – deep devotion,
steadfast affection, and favorable relationships), always trustworthy and
reliable (‘emeth – true, dependable, honest, sure, supportive, confirming, unwavering,
and unchanging).”
7 “Loyal love and unfailing kindness (chesed – deep devotion, steadfast affection,
and favorable relationships) spares, protects, and preserves (natsar – watches over,
guards, saves, keeps, and maintains) so that (la) thousands learn (‘eleph / ‘aleph –
discern and teach a thousand fold) to be lifted up and be forgiven from (nasa’ – to be
raised up, supported, sustained, and carried away from) guilt (‘awon – that which
distorts, perverts, twists, or warps, wrongdoing and its requisite punishment),
rebellion (pesa’ – revolt against God’s standard and authority), and missing the
Way (chata’ah – sin), becoming pardoned and going unpunished (naqah – being
vindicated and considered innocent, being released from the consequence of what we
have done). But not pardoning or forgiving (lo’ naqah – not leaving unpunished),
counting and recording (paqad – taking stock and inventory of) that which distorts
and perverts (‘awon – guilt from twisting, corrupting, and warping) of fathers (‘ab) on
sons (beny – children), and on their son’s sons to the third and fourth
generation (ribea’ – speaking of great, great grandsons).”
8 “Moseh impetuously and impulsively (mahar – hurriedly, anxiously, emotionally,
and rashly, demonstrating some distress regarding the future) bowed toward (qadad) the
earth (‘erets – ground and land) and explained (hawah – verbally communicated,
explained, and declared), saying (‘amar),”
9 “Please, I beg You (na’ – I plead with You to save us), if (‘im) I have found
(masa’) favor (chen – mercy) in your (ba ‘ethah) eyes (‘ayn – presence), My Upright
One and Foundation (‘edonay – Upright Pillar, established and firm base, and Shelter or
Tabernacle), please, I beg You (na’ – I plead with You to save us), let the Upright
Pillar walk (halak ‘edonay– the Upright One travel) in our midst (ba ‘enhnan qereb).
Indeed, because (ky) the people (‘am) are stiffed necked (qaseh ‘orep – hard, harsh,
and stubborn), and You can forgive (salah – pardon and remove) our guilt (‘awon –
propensity to distort, pervert, twists, and corrupt) and our missing the Way (chata’ah –
our sin), and provide us with an inheritance (nahal).”
10 “And He said (‘amar), ‘Behold, here and now (hineh), I am cutting (karat) a
Familial Covenant Relationship (beryth) conspicuously announced
before (neged) your people (‘am). I will do (‘asah – perform) wonderful and
astounding things (pala’) which relationally (‘asher) have not been conceived (lo’
bara’ – have not been created, begotten, or fashioned) on all the land (kol ‘erets) and
among all the people from different races and places (kol Gowym). And the entire
family (kol ‘am) will see (ra’ah) who is in their midst (qereb): Yahowah ( - hwhy) working (ma’aseh) with (‘eth) you. Indeed (ky) it will be awesomely
astonishing (yare’) that which relationally (‘asher) I (‘any) do (‘asah) with (‘im) you
(‘atah).”
Need verse 11
12 “To approach you should be observant (shamar la – to come near closely
examine and carefully consider [Yahowah’s “tsawah – instructions and directions” which
was the focus of the 11th verse]) lest (pen) you cut a covenant (karat beryth – you
establish a familial relationship) in association with the inhabitants of the land (la
yashab ha ‘erets) which beneficially (‘asher) you are coming upon (‘atah bow’ ‘al), so
that it does not (pen) become (hayah – exist as) the onset of a snare in your midst (la
mowqesh ba qereb).”
13 “But rather accordingly (ky ‘eth), their altars (mizbeah – their construction of
places where gifts and sacrifices are offered during rituals to their deities) you should
choose to actually and consistently tear down and shatter (nathats – you should elect
to demolish) and with regard to (ba ‘eth) their religious pillars and sacred memorials
(matsebah), you should, of your own volition, destroy (shabar). And with regard to
his association with ‘Asherah (ba ‘eth ‘Asherah – merciful blessings; the name of the
Babylonian and Canaanite goddess of good fortune and merriment (this goddess is the
equivalent of the Greek “Charis – Charities” and Roman “Gratia – Graces,” from whom
the Christian Gospel of Grace was named and derived)), you should choose to actually
and continually sever, cut off, and uproot (karat – banish).”
14 “Indeed (ky – because) you should not act in such a way that you continually
speak (lo’ chawah – you should not make pronouncements with a verbal display of
words explaining about or worshipping) with regard to another different god (la ‘el
‘acher – to approach an additional ‘El, the chief deity of the Canaanites whereby “ha
Ba’al – the Lord” was the son and nemesis of “‘El – god,” something remarkably similar
to the “Christian Lord Jesus” replacing Yahowah’s Towrah with his Gospel of Grace),
because (ky) Yahowah ( - hwhy- ), His name (shem – He is known as), is
jealous regarding exclusivity in the relationship (qana’ – pertains to zeal, passion, and
devotion). He is (huw’) a zealous, passionate, and devoted (qana’ – jealous regarding
relational exclusivity) God (‘el).”
15 “You should not ever make (pen karat – you should not cut, create, or
establish) a covenant (beryth – a family-oriented relationship or marriage vow) to
approach or with regard to the inhabitants of the land (la yashab ha
‘erets) and (wa) follow after (‘achar) their prostitution to solicitation on behalf
of (zanah – their disloyal and adulterous acts designed to profit by offering favors
to) their gods (‘elohym). And (wa) they elect to actually offer a sacrifice (zabach) to
approach their gods (la ‘elohym), and he will choose to make an announcement to
you (wa qara’ la – then he will elect to summon you, he will of his own volition call out
to you with his proclamation, he will ask you to read and recite his calling, inviting you
to meet with and welcome him with regard to you accepting his appointment and
calling) and (wa) you decide to actually partake in and consume (‘akal – you elect to
eat, feed upon, imbibe, and ingest) as part of (min – by means of and because of) his
sacrificial offering (zebah– his propitiation or expiation as an act of worship toward a
deity).”
Need verses 16-22
23 “The Established Foundation and Upright One, Yahowah ( - hwhy- ),
God of Yisra’el.”
Need verses 24-35
Need Chapter 35
Chapter 36
Need verses 1-4 & beginning of verse 5
5 “Family ('am)" had through "free choice (nadabah - free will) come in (bow' they had arrived and entered; they were included in the association and were harvested),
becoming great (rabah - gaining abundance by being enlarged and increased
exceedingly) on account of (min - out of and from; by means of, by way of the source of
an event which marks) the sufficient(day - adequate abundance according to, out of, and
from the) service ('abodah - labor) of the work of the visible manifestation of God
(mala'kah - the business of the mal'ak, the heavenly messenger or representative, the
theophany, the visible, human, manifestation of God), who by association ('asher), as a
miraculous sign of the direct relationship ('eth and 'ath), Yahowah ( - hwhy- )
decreed, directed (tsawah - instructed and commanded with force and authority;
assigned One to the role and function with a focus on the authority of the One who made
the appointment) and accomplished ('asah- fashioned, produced, and completed;
prepared, observed, and celebrated).”
6 “And Moseh (Mosheh - the one who draws out, delivering people from trouble)
instructed (tsawah - explained, focusing on the authority of the One making the
appointment), 'The Voice who calls aloud (qowl) will pass over ('abar - will take away
transgressions of) the encampment (machaneh - the body of people; from chanah, the
pitching of tents where people dwell and abide), saying ('amar - promising and avowing),
"Let neither('al) man ('iysh) nor woman ('ishshah) do ('asah - perform, produce,
fashion, or accomplish) anything besides ('owd - any more than or in addition to) the
work of the visible manifestation of God (mala'kah - the business of the mal'ak, the
heavenly messenger or representative, the theophany, the visible, human, manifestation
of God) as an offering to be raised (taruwmah - as a contribution; from ruwm, to raised
up on high) and set-apart (qodesh - to be purified and prepared, cleansed and
consecrated, sanctified, separated, and dedicated; to be the Sanctuary or Tabernacle of
God).’”
7 “For the work of the visible manifestation of God (mala'kah - the mission and
purpose of the mal'ak, the heavenly messenger or representative of God, the theophany,
the visible, human, manifestation of God) exists as (hayah - was, is, and forever will be)
sufficient, providing adequate abundance according to, out of, and from (day) the
totality of (kol) the work done('asah - performed, produced, fashioned, and
accomplished) as a miraculous sign in relationship with ('eth or 'ath) that which is
performed by the visible manifestation of God (mala'kah - the representative of God
who performs His business; from mal'ak, the heavenly messenger or representative of
God, the theophany, the visible, human, manifestation of God), leaving nothing to be
done (yatar).”
Need verses 8-38
Need Chapter 37-39
Chapter 40
Need verses 1-15
16 “And (wa) Moseh did (‘asah – acted upon and engaged in) everything (kol)
similar to (ka) that which (‘asher – relationally) Yahowah ( - hwhy- ) had
instructed (sawah – had directed) him (‘eth) to do (‘asah – to act upon, engage in,
respond to, celebrate and benefit from), with his behavior being comparable to God’s
directions (ka).”
17 “And it came to be (hayah) in the beginning of the first (re’shyth) month
(chodesh – time of renewal) of the second (sheny) year (sanah), on the first of (ba
‘echad) the month (chodesh – time of renewal), that the Tabernacle (mishkan –
Shelter, Tent, House, and Dwelling Place; from shakan – the place where once problems
are resolved, one can settle down, campout, abide, and reside) was established, standing
upright (quwm – was set up, arose, stood, and was confirmed).”
18 “And (wa) Moseh (Moseh – the one who draws us out of judgment and away
from human oppression) stood up, raised, confirmed, and established (quwm – erected,
validated, and affirmed) accordingly (‘eth – in association with) the Tabernacle
(mishkan – Shelter, Tent, House, and Dwelling Place; from shakan – the place where
once problems are resolved, one can settle down, campout, abide, and reside). He
provided (natan – he gave us) accordingly (‘eth) its foundation and upright pillar
(‘eden – its basis, base, footing, pedestal, and overall structure) and he did what was
needed to put in place (sym – he did what was required to set up) the framework (qeres
– its firm, solid, and reliable footing and structure). He provided (natan – he bestowed
and he gave us) the crossbars (baryach – beams of wood which frame a structure and its
doorway) and he stood up to raise, confirm, and establish (quwm – to lift up, erect,
validate, and affirm) its upright pillars (‘amuwd – His vertical structural columns which
provide support; also His upright pillar cloud which represented the physical presence of
Yahowah during the Exodus).”
19 “And he spread out (paras – he stretched out, making known) the tent (‘ohel –
the shelter and covering, dwelling and home, household and family) of the Almighty’s
(‘al) Tabernacle (Mishkan – Shelter, Home, and Dwelling) and he placed (sym)
accordingly (‘eth) the covering (mikseh – the protective cover; from kacah – that which
clothes, adorns, covers, protects, and conceals) of the tent (‘ohel – shelter and covering,
dwelling and home, household and family) upon it (‘al – on Him) from (min) above
(ma’al – on high) as (ka – very similar to) that which relationally (‘asher) Yahowah
( - hwhy- ) had instructed (sawah – had directed) Moseh (Moseh – the one who
draws us away from human oppression and judgment).”
20 “And he received and grasped hold of (laqah – he obtained and accepted) and
(wa) he freely bestowed (natan – he offered, gave, and provided) the Testimony
(‘eduwth – the Witness) of God to (‘el) the Ark (‘arown – the source of light,
enlightenment, the purpose of choice) and he placed (sym) the poles (bad – that which is
set-apart) on the Almighty’s (‘al) Ark (‘arown – the source of light, enlightenment, and
choice). And (wa) he freely bestowed (natan – he offered, gave, and provided) the
Reconciling Covering (kaporeth – the adornment and protective and concealing
covering which reconciles relationships; from kaphar – to reconcile, to atone, to purge
and cover, to propitiate and conciliate, to satisfy and appease, which is to restore a
relationship by providing mercy on an unearned and undeserved fortuitous basis, and
thereby cleansing and covering our sin) upon the Almighty’s (‘al) Ark (‘arown – the
source of light, enlightenment, and choice) from (min) above (ma’al – on high).”
Need verses 21-38