Special Document:

The Golden Calf Incident

The Exodus Journey – Revisiting the Golden Calf

Michael Craig Clark

Compiled from Ongoing Lectures Since 1984

Edited and Published with His Permission

Paul Melvin Detmer

IT IS IMPORTANT THAT THE READER UNDERSTAND THAT THIS IS AN EXTENSIVE WORK WITHIN ITSELF. IT IS BEST CONSIDERED AFTER FINISHING BABYLON IS FALLEN MAIN PUBLICATION.
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This is a reproduction of the most recent communication to the Jewish Kabbalists. Michael delivered it directly, without the author’s edit and compilation, in the spring set of Holy Days for 2015 and 2016. In this reproduction and expansion of that material here, again in the author’s understanding and words, under Michael’s review and approval, we have added Christendom and Islam to this address. In that broad scope, it is the largest single linked section coming out of the publication BABYLON IS FALLEN. Christendom and Islam have their own Kabbalah-styled views as well, although not called by that term nor perceived by them in that particular vernacular. However, those extra writings are absolutely the same thing in nature, under other titles and names. We, much later, when we enter Revelation 12, depicting the contrast between the Messengers of Michael versus the Messengers of Satan, expose the full Mystery of Iniquity beginning at Adam, and ending on the other side of Israel’s conversion under the Sovereignty of God through Messiah. We have decided not to go into it here in that final exposure, so we can stay with the context of Israel from their inception with Abraham in 1925 BCE and primarily Moses at the time of the Exodus in 1495 BCE. The entirety of this material relates to the end time and completion of Daniel 9:24-27, the center time piece of Scripture, called also the “Temple Time Period.” However, many of the traits of that Mystery called also “the Man of Sin” are revealed here in its prime roots.

The Root of the Matter

This section deals with the inception of the nation of Israel, exposing the majority of them under the mindset of Adam. They are unwilling to be led by Moses, except in an autocratic or dictatorial manner with little understanding ever really communicated into that greater body. We will notice in that history, there is the remnant faithful such as Joshua and Caleb. They are the only ones over the age of 20, at the time Israel made the Exodus from Egypt, to survive the wilderness, 40-year journey. From spring 1495 BCE through the entry to the Promised Land in spring 1455 BCE, Joshua and Caleb, in that they “wholly followed the Lord,” survived to live in their new home, according to Numbers 32:11-13. Bringing insight into the conflicting mindsets of self-destiny versus God’s Sovereignty, we examine that journey in particular. We explore what manifested during that journey, which withstood Moses and remains until it is finally exposed for permanent removal. Within that revelation and elimination in the end time, resides the solution: The Redemption and The Resurrection.

The oral Torah – Traditions Supersede the Law of God

At this time as revealed by Michael the Great Prince to the author, we will look at the infancy of Zionism within the ranks of Israel. The concept of self-determination, freewill, and choice, an illusion accepted and imbibed by Adam and Eve as reality in Genesis 3, led to their spiritual death and separation from God. It is later traced within the nation of Israel as recorded in the Books of Exodus and Numbers, with a reiteration by Moses upon his death in the Book of Deuteronomy. Standing against Moses, at the very inception of his leadership just days after the Exodus from Egypt, crossing the Red Sea, and witnessing the destruction of Pharaoh and his army, insurrection is recorded in the camp during the time Moses ascended Mount Sinai to receive the Commandments of God. We will show in detail how that mindset of self-determination, freewill, and choice colored the nation of Israel’s view of the Law of Moses. This concept remained from the inception of Israel at the time of Moses and the original Exodus, rearing its head at various times in the Bible record. It is carried within what is called “oral Torah.”

The oral Torah is the traditions and practices, as well as an understanding of events and the interpretation placed upon them, which the elders of Israel ‘claim’ came direct from Moses from God ALONG WITH the written Torah of the first five books of Moses - Genesis through Deuteronomy. These traditions and practices, along with interpretations and understandings of events and history, according to this claim, were passed on through subsequent generations of the Scribes and Priests, and later Pharisees and Rabbis. The mindset of self-determination, freewill and choice, which is the foundation of this false authority comes in conflict with the written Torah of the Word of God. It is the basis of the term the “Man of Sin” and the “Mystery of Iniquity” used by Apostle Paul in II Thessalonians 2. It is the same spirit that questions, and then, by assumption, puts a spin of one’s imagination, inner designs, and motivations on what God has stated. It does so, then acts BEFORE waiting to understand God’s full mind in the matter, for a certainty and fact. This is the case of Genesis 3 with Adam and follows through, as we will see, in the Zionist mindset at the time of Moses, and in Israel during Messiah’s first, as well as his final ministry. Contingent upon that final ministry, the mindset of self-destiny is exposed and destroyed once and for all. It can only be rooted out and destroyed by Messiah and the enlightenment he brings that declares unto Jacob their sin. Removal permanently from Israel comes with exposing it in a manner so that it will never to be sought for or given credence in Israel again. Ezekiel 14:1-11 is the Law and Prophets premise for Paul’s instructions and warning in II Thessalonians 2 which we will consider in detail.

Ezekiel 14:1-11

1 Then came certain of the elders of Israel unto me, and sat before me.

2 And the word of the Lord came unto me, saying,

3 Son of man, these men have set up their idols in their heart, and put the stumbling block of their iniquity before their face: should I be enquired of at all by them?

4 Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that sets up his idols in his heart, and puts the stumbling block of his iniquity before his face, and comes to the prophet; I the Lord will answer him that comes according to the multitude of his idols;

5 That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

6 Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.

7 For every one of the house of Israel, or of the stranger that sojourns in Israel, which separates himself from me, and sets up his idols in his heart, and puts the stumbling block of his iniquity before his face, and comes to a prophet to enquire of him concerning me; I the Lord will answer him by myself:

8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord.

9 And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.

10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeks unto him;

11 That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God.

As Goes Israel, So Goes the World

Once the mindset of self-determination is exposed in Israel and destroyed, all of humanity will see it for what it is and likewise remove it within their ranks as well. Make no mistake in thinking the deviate alternate views held in authority over the actual Word of God, is limited to Israel.
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In Gentile Christianity, granted access to the Covenant of God by Israel’s rejection of Messiah as taught by the Apostle to the Gentiles or nations, Paul, in Ephesians 2 and Romans 9-11, is covered in the broad term “strangers” in Ezekiel 14 just quoted above. It is the same exact spirit when taking the early writings of so-called church fathers, supposed to be the disciples of the original Apostles, and claiming apostolic authority in Catholicism from Apostle Peter. It is reinforced later as “restored truth” in the movement of Protestantism as if Luther and the host of reformers were suddenly endowed with apostolic comprehension from the newly translated Bible and these earlier writings. This proverbial “holy water” sprinkled on such productions comprises a similar “Christian oral Torah” not called by this term, but rather is the pseudo-authoritarian commentaries from said reformers within Protestantism, also reformed Catholicism to this day. Just like oral Torah and other Jewish writings among Israel such as the 2^nd Century CE Kabbalah – Zohar, these Christian productions encapsulate, and therefore forcefully captivate, the Bible into THEIR renderings of the Bible’s meaning, thus superseding its real authority as well.
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Islam follows suit with Hadith which is ‘supposed’ to be the record of the deeds of their chief Apostle as seen by others and written down. It is wrongly given authority outside of the Quran. In many quarters of Islam, Hadith plays the same role as oral Torah has among the Jews, and the church commentaries have among the Christians. Devout Muslims know that the Quran is the only true authority in Islam by a direct revelation from the Messenger Gabriel. It was given to Muhammed, peace be upon him and all the true Prophets and Apostles of Allah, the Muslim term for the Almighty. This is even as “God” is colloquial in Christianity, and “HaShem” is colloquial in Judaism. The Quran states that it is a reminder of the earlier clear authority: the Torah, Prophets that testified to the Torah, and the Enjeel which is Arabic for the “Gospel” or New Testament.

Bible Precedent:

We Must Consider Israel to Understand Ourselves

Let us now consider this concept confined within Israel’s ranks which brought conflict with their ordained leadership from God – Moses. It is in so meticulously analyzing Israel, we see the same thing in Christianity, Islam, and the real focal point – Ourselves. We will examine this by first understanding the actual Exodus journey taken by the twelve tribes physically. We can then apply the timing accordingly as properly determined by the authority to do so – Michael the Great Prince of Deuteronomy 18:15-18, Daniel 10:21, and Daniel 12:1-7. At junctures in this examination, we will show the traditional view that is taught by Judaism, as well as much of Christendom that follows suit, under the authority of “oral Torah tradition.” In contrast, we will show the proper view from Michael. Afterward, we will bring to bear the spiritual ramifications, and particularly within the incident of the “Golden Calf,” and how that mindset was but a continuation of self-determination, freewill, and choice, once again in exercise against the Sovereignty of God. From there we will move forward in history, perceiving how this is the hindrance to truth and blessing that kept Israel from receiving the fulfillment of the Law under Messiah’s First Ministry and, later in our days, at the beginning of his Second Ministry.

A Return to the Ten Days Following the Exodus

Once the hindrance to truth is understood, we can then see why the judgment manifested upon Israel had to ensue. This was in order to bring them to the just and righteous end we have before us, for Israel and consequently all of mankind. That judgment, when completed, returns Israel to the TEN DAYS of the Exodus from Egypt which brought them in proximity to the north and west side of Mt. Sinai in the Rephidim encampment. It was here, also termed “Horeb,” they departed from the redemption available under Moses in the FIRST SET of commandments. On day 31, 32 and 33 out from Egypt, they decided to take an alternate approach to God through the Golden Calf. The FIRST SET being broken, they finally came to the completed SECOND SET of commandments and the Law of Moses from which they received no redemption. They could not receive such. . . UNTIL . . . Messiah came forth with the understanding that fulfills that Law and returns them to the original faith of Abraham. This is the blessing not only to them, but through Messiah to the entire world, Gen 12:1-3.
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Let us now begin that journey and perceive it from the correct interpretation of written Torah. We will enter that after understanding what gave this journey a false interpretation, thus making void the proper understanding of the Law of Moses. Oral Torah obscured by its traditions received from the Golden Calf approach, are later carried further into mysticism in the production of the Kabbalah – Zohar of the 2^nd century CE.

What Is oral Torah REALLY?

Simply stated, “oral Torah tradition” is the concept that takes to itself the right to administer the Word of God by interpretation without proper authority. Once that slant or view is placed upon the written Word, then the “laity,” under such teaching and authority of those purporting to be authorized to so interpret, understood within the concept of “clergy,” also imbibes that view. Here, keep in mind that “clergy” can be anyone, even without title or formal education, rising in leadership over others without proper authority. Within Christianity, particularly in the 1800s unto the present, it has been just such individuals that rose in the spirit of a democratic republic superimposed upon the Bible. Many organizations claiming foundation thereupon, have, over the centuries, brought so many unauthorized interpretations creating new churches even as we wrote many of these pages. They are recognized by their peers as possessing prowess in quoting scripture, knowing chapter and verse, having a forceful, intelligent argument, and great oratory ability to captivate an audience. This is not to mention all those indeed, formally educated with degrees and titles from recognized, revered positions and institutes of learning. In this manner, the Word of God is made of no effect to declare its real understanding and message due to having a view superimposed upon it, thus blinding one to the actual truth and meaning. Called “oral Torah” in Judaism, it is mirrored by commentaries considered authoritative in Christendom in the same manner, however, under much fewer formal titles. They are vividly apparent in “Study Bibles” constructed with Bible text alongside of the would-be interpreters’ comments. Accompanied by numerous books and volume upon volume of commentaries, this pseudo-authority is displayed as libraries of writings from leaders of the past that are revered as the “right view of the Bible.” It is the same spirit and mindset seen in Adam and Eve in the Garden. It establishes their slant and view upon what God said, in the attitude of “hath God said?” and then continuing with THEIR rendition, believing they have a viable answer.

Proper Authority – Like unto Moses

This publication would be no different than what we have just stated, except it is rendered by THE authority to interpret as we stress throughout this presentation, Michael the Great Prince. He is the one designated to stand up at the proper time, to address Israel concerning this very early time of the inception of their relationship with God through Moses. There, they received the giving of the Law from the proper authority. In like manner, in this end time to all God has designated within the Sealed Book of the Bible, the correct understanding of its contents are revealed by the proper, designated authority for full understanding; thus, exposing the mysteries within as stated in:

Deuteronomy 18:15-18

15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

16 According to all that thou desired of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

17 And the Lord said unto me, They have well spoken that which they have spoken.

18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

Daniel 10:21

But I will show thee that which is noted in the scripture of truth: and there is none that holds with me in these things, but Michael your prince.
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Daniel 12:1-4 and 7 b

1 And at that time shall Michael stand up, the great prince which stands for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

3 And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

4 But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

7 . . . it shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Revelation 10:7

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Isaiah 29:18-24

18 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

19 The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel.

20 For the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off:

21 That make a man an offender for a word, and lay a snare for him that reproves in the gate, and turn aside the just for a thing of naught.

22 Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale.

23 But when he sees his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel.

24 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.

In establishing truth from the PROPER source, other authorities are proven in error, shortsighted, and removed from their place of honor. They are relegated as educated theorizers at best, unauthorized to interpret, and therefore put back in the classroom to learn afresh and not dictate truth.

As to Islam, their portion in this transformation is the simplest.
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Why?
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Well, the Quran says it is a reminder of the earlier writings. Therefore, if Judaism and Christianity are the major erroneous party, as we clearly show, all Islam must do is join Israel in proper government under Messiah, Michael the Great Prince. That government will extend over the Holy Mount in Jerusalem and the Holy Land between the rivers Nile and Euphrates. His authority is established by a clear and authoritative understanding and interpretation outside of and discarding oral Torah, Church commentaries, and Islamic Hadith. It is rather the clear manifestation, revelation, and opening for plain view – the Torah, Writings of the Prophets testifying to Torah, the Gospel of the Kingdom in its proper understanding as the Everlasting Gospel preached by Isa (Jesus), and certainly the reminder of these earlier writings – the Quran.

Other Places and Reminders as We Go

Establishing the exposure of these poisonous roots here in the Exodus, that withstood Moses, we move through the transitions in history. In the chapters of the publication BABYLON IS FALLEN, we have presented the inception of Political Zionism in the Cyrus Deception. We then move on to the emphasis of the Old Roman Empire and the time of Christ and the Apostles, identifying these roots again. Finally, in some of our later chapters we come to our day, the Second Coming, and all the events surrounding it. We will show how they culminate in this publication BABYLON IS FALLEN and the exposure within Michael’s instruction to the author that bring final deliverance from this mindset of the Man of Sin. This revelation leaves the Mystery of Iniquity no longer a mystery, but a fact of the past, thus swallowed up in the triumph of God’s completed Purpose for the blessing of the world, henceforth unto infinity, within the confines of reality – God’s total and meticulous Sovereignty.

When Considering the Exodus from Egypt to Mt. Sinai,

Arriving Is Just as Important as Exiting.

We state briefly here, and readdress again at the proper juncture later, a chief factor that Bible expositors and those holding to “oral Torah” miss. They fail to include and give equal weight and consideration to the original premise of the Exodus. The destination, or the goal, was given to Moses from the inception of the concept of leading Israel out of Egypt in the Exodus. Which one of us, as a logical adult, just up and leaves in a well-planned and orchestrated departure, without FIRST having a destination before us just as important, in the scheme of things, as leaving our surroundings familiar to us for many years? Which one of us do not intend to arrive at that destination with as much tenacity and expediency as possible? Moses certainly did not act in a casual manner. He well knew their point of mandatory arrival, as given to him from God in the call to this ministry at the very beginning. Thus, he proceeded to that destination with a compelling sense of urgency.

Exodus 3:1 and 10-12

1 Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.
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The “mountain of God, even to Horeb” was Mt. Sinai in the area of Rephidim, the major and long encampment just before Moses exited the mount to lead Israel to the “nether side” of that same mountain in order to hear from God directly on the 50^th day out from Egypt, as the remainder of the Exodus record bears out.

. . .

10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

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

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

The trip was clear to Moses from the beginning, hence the importance of the arrival to their destination equaled the pertinence of the departure. It seems most “scholars,” endeavoring to venture their expository expertise to this portion of Holy Writ, have been overwhelmed with the journey, while losing perspective as to its destination. We will pursue this major factor of clear destination and imperative concerns to arrive, with just as much tenacity and haste as when they exited Egypt, later in context.

Understanding the Exodus – Wilderness Journey

Unto the Giving of the Law at Mount Sinai

As we will discover under Michael’s guidance, the Bible in many places is not a verbatim record from day to day, week to week, month to month, or year to year. In the reading thereof, we can easily make the mistake of assuming this is the case. IT IS NOT.
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One of the practices of Moses in the Torah, the Prophets in the Testimony to the Law and the history of Israel, and certainly as we will see later in Daniel and Revelation, is to state something, particularly events in the order of time, in a progression. However, then for the purpose of teaching a lesson, they mention other things at intervals in the script that may be very extensive indeed. BUT . . . those lessons extrapolated, may NOT be necessarily happening or have happened exactly at that time. In other places, it will begin the whole period again with added information which must be taken in consideration of the whole presentation in order to properly place each event in exact time sequence. This leaves what one is reading as a retrospective account with a time sequence that can only be correctly perceived with much study, logic, and full analysis of all that is presented. This type of presentation can cause one to assume the mention of certain points, laws, lesser events and many other things, as if they happened RIGHT THEN or even in direct, following order at the time of the main event presented, when they did NOT occur until later.

As we proceed, we show in depth from Isaiah 28 in earlier Chapters within our presentation, this is one of the primary means whereby the Bible is codified. The purpose is . . . so only Messiah can give the proper understanding. One of the other ways, as we also mention in expounding Daniel 10 through 12, is the use of ambiguous pronouns, again leaving the designation to only one with authority to give the “noun” of identity properly. It is thereby the wisdom, of those venturing without proper authority, such as the elders of Israel and certainly those that have followed within the so-called great scholars of Christendom, is brought to naught, or confusion, bringing no REAL insight.
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Islam cannot be included here because in holding to the Quran as authoritative, Islam, for the most part, does not venture into the Bible due to believing the Quran says what they need to know from it, in that it states it is a reminder of the earlier writings. In short, if Judaism and Christendom rise to the enlightenment of Messiah removing the dross accumulated over the centuries within their ranks, there will be no problem between believers in all three sectors of Judaism, Christianity, and Islam. Under one interpretive authority, they can come together around the plain truth declared. eliminating differences and schisms by establishing one language or one understanding according to

Jeremiah 31:34

34 And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

Zephaniah 3:9

9 For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.

Zechariah 14:9

9 And the Lord shall be king over all the earth: in that day shall there be one Lord, and his name one.

Again, we must keep in mind, when reading Exodus and much of the Bible, that it is interpolated with lessons which have events, observations, and even mandates of law within those lessons, which did not occur at the time of the first instance. Moreover, the first instance can be repeated with more details which can be assumed to be another time or further occurrence, when it is not. We will now give the proper sequence by actual day to day occurrence as to the journey from Egypt unto the day that the Law of Moses was given in finality. We will give some synopsis at times for brevity and leave links and the Bible reference which the reader should closely read. At other more important places for clarity, we will quote the King James Version and interpolate as we have done earlier with Daniel 9:24-27. We use parenthesis and bold-face print containing identifying factors or a few words of clarification. Additionally, where more detailed exposition is required, we will use in depth paragraphs separately, in regular print as needed.

After the 9^th and Before the 10^th and Final Plague

Upon Egypt at the Hand of Moses and Aaron

To demonstrate this Bible codification and trend clearly, as above described concerning the Exodus, we now begin with Pharaoh’s exasperation after the end of the 9^th Plague issuing from God at the hand of Moses and Aaron in Exodus 10:21-29. Darkness had been in the land of Egypt where the Egyptians dwelt, apart from the Israelites who still had light or a regular experience with day and night for three 24-hour periods. We will first present the Bible sequence, or written text verbatim, followed by a repeat. In this repetition or second rendering, there will be restructuring and adjustment for proper time / event sequence.

Exodus 10:27-29 and Exodus 11:1-10 (Verbatim)

27 But the Lord hardened Pharaoh's heart, and he would not let them go.

28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.

29 And Moses said, Thou hast spoken well, I will see thy face again no more.

Exodus 11:1-10

1 And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

2 Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver and jewels of gold.

3 And the Lord gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

4 And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt:

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

6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it anymore.

7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.
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Notice it is not until verse 8 that we are made aware that the above verses starting at verse 4 were stated directly to Pharaoh with verses 1-3 given as the Lord speaking to Moses in general observation or description in overview of the event. This alone goes to make our point above stated about how this record was made and is not a direct orderly sequence of events.

9 And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

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

Now here in these verses just quoted verbatim is the exact scenario of which we speak, which can look like an ordered progression, but it is NOT; it must be taken with an entire reading of Exodus 12 and 13 as well. Once the reader can plainly see this trend in these portions directly before us, they will be able to follow this codification with Michael’s guidance presented by the author, in order to understand the proper view clearly in all of the Exodus account, so as to render the events in correct, time sequence.

Moses previously, after the 9^th Plague, told Israel to gather gold and silver from the Egyptians; in fact, this was understood directly from God to Moses in their original encounter at the burning bush according Exodus 3 and verse 22 in particular. Additionally, Moses previously told Israel of the procedure for the Lamb and the Passover, and related how they would be delivered by God as can be seen in reading Exodus 12 and 13. In light of the fact that Pharaoh made it quite clear not to come back with anymore messages or he would kill Moses, this gathering of gold and silver, the procedure for the Passover, and all preparation was given BEFORE Moses had the final audience with Pharaoh. It was ONLY upon that final audience, Pharaoh told him to come back no more or he would die, to which Moses affirms and commits, leaving in “great anger.”

In overview of this portion Exodus 10:27 through 11:10, standing alone without doing a thorough reading of all of the account through to Exodus 13 first, one could assume Moses came back one more time and gave one more message, even though Pharaoh said he would kill Moses if he so came back to see him again. This is not the actual turn of events as we here show. Certainly, if Moses had come back, as it seems in casual overview, with such a message of the death of Pharaoh’s son as a threat, he would most definitely have been killed immediately as Pharaoh had stated he would do. So, putting these verses in order as to timing, we have the following:

Exodus 10:27

27 But the Lord hardened Pharaoh's heart, and he would not let them go.

This verse 27 occurs immediately after the meeting of Moses and Pharaoh which accompanied the end of the 9^th Plague of darkness. Between verse 27 and 28, or before Pharaoh tells Moses to never come back or he will die, the following occurs:

Exodus 11:1-3

2 Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver and jewels of gold.

3 And the Lord gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

These verses 1-3 are a summation of Exodus 12:1-28 instructions for the Passover and then 35-36 – the gathering of jewels and gold etc., which all occurred PRIOR to Moses’ final audience with Pharaoh where he was told not to come back again or he would die. One may challenge verses 35-36, which, when isolated solely in Exodus 12 without the overview, can look like they did this as a result of the death of the firstborn. However, it was impossible for them to go to the Egyptians and acquire gold and silver etc. on the night of the Exodus. They were told to eat the Passover in haste and with their traveling clothes on; hence, any gathering of jewels etc. by favor in the eyes of the Egyptians was due to the honor and favor given to Israel in the Egyptians’ eyes created by the first nine plagues, whereby the gathering was already done by the time of Moses’ final audience with Pharaoh. Can anyone imagine going to borrow these things from someone who had just lost their firstborn in this 10^th and final plague? Besides this, again, the timing was critical to exit as quickly as possible.

Exodus 11:4 now takes place once the procedure for the Passover was already given and gold, silver, and jewels were already acquired:

4 And Moses said (to Pharaoh in the final face to face meeting), Thus saith the Lord, About midnight will I go out into the midst of Egypt:

6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it anymore.

7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. . . .

The last phrase of verse 8 which we give later below, concerning Moses leaving in great anger, occurs AFTER the two verses of Exodus 10:28-29 in actual time sequence.

Exodus 10:28-29

28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.

29 And Moses said, Thou hast spoken well, I will see thy face again no more.

Exodus 11:8 last phrase

And he (Moses) went out from Pharaoh in a great anger.

As is quite clear, the next two verses, 9-10 of Exodus 11, are a vast summation of the nine plagues and the whole confrontation between Moses, Aaron, and Pharaoh, concerning Pharaoh’s intention and general, overall stand to never let the people go.

Exodus 11:9-10

9 And the Lord said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

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

We repeat our point that Exodus does not deal with an orderly timing in its verses and rendition. It deals in an overview of the journey and the events in summary. Most assuredly the remainder of the Book of Exodus is filled with just such a broad overview, adding in later occurrences and summating statements as various points, as Moses, in giving this record, desires to teach lessons learned from these events. However, within Michael’s understanding, the time sequence will be here revealed. Therefore, we give the correct time sequencing rendition of this scripture again without major paragraphs of comment, so that the reader can see the clear and proper flow according to that TIMING AND EVENT ORDER.

Exodus 10:27

27 But the Lord hardened Pharaoh's heart, and he would not let them go.

Exodus 11:1-8a

And the Lord said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

2 Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver and jewels of gold.

3 And the Lord gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.

4 And Moses said (to Pharaoh in the final face to face meeting), Thus saith the Lord, About midnight will I go out into the midst of Egypt:

6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it anymore.

7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.

8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. . . .

Exodus 10:28-29

28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.

29 And Moses said, Thou hast spoken well, I will see thy face again no more.

Exodus 11:8b - last phrase

And he (Moses) went out from Pharaoh in a great anger.

Exodus 11:9-10

9 And the Lord (had earlier already) said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.

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

Why Is the Exodus Event / Time Sequence Important?

Most people surely conclude that the general story is all we need, which we basically understand, that Israel left Egypt and received the Law in the first year from where they received instructions to build the tabernacle which was finished and set up by the second year in the wilderness. Why immerse us in the details? Well, as we will show, this is where the concept of self-determination, freewill, and choice entered the picture within the rebellion against Moses. It has been exercised in oral Torah, ever since, by the leaders of Israel over the centuries and years, which brought them in conflict with Moses’ actual authority and the written Torah of God’s direct commands. From these traditions and interpreted views of history, Judaism, and afterward Christianity as well, through unauthorized interpretation placed upon the Bible, has an assumed understanding of events between the Exodus and the giving of the Law, which is grossly erroneous. This is not to mention the remainder of the Bible and especially the critical Book of Daniel. It has replaced, in the minds of the people, for many centuries since the Exodus from Egypt, the actual order of the record properly understood.

Centuries of Brain Washing

In that the Jewish rabbinical and Christian clerical leadership has taken this alternate understanding and proclaimed the same to the people, they have only solidified THEIR assumed authority to interpret per THEIR understanding which they have wielded over the people to sustain their leadership perpetually, based upon the erroneous concept first taken by Adam. In his departure from God’s Sovereignty, he went under the illusion of self-destiny, truly believing the erroneous assumption that God controls only the broad parameters leaving mankind with freewill and choice within those confines. This concept is the basis for false leadership’s conjecture and intervention into the Divine Script making it of none effect to bring true understanding and consequent deliverance and blessing. The mindset in which they believe, that they operate on their own, yet within God’s greater parameters, is their basis for devoted study in great schools of learning believing they have made the noble and more excellent choice to venture into the Bible and understand its mysteries. Receiving their degree in such things, they then feel they have the right to administer their great insight to the people. The people, who likewise have the same mindset, revere these leaders in admiration due to THEIR efforts and THEIR learning and so imbibe and esteem the doctrines fed to them by this unauthorized, self-appointed clergy. Islam is in lesser morass of guilt here, but still guilty via taking, in some cases, the Hadith over the Quran, and where Imams and Sheiks have over interpreted the Quran per their opinion and consensus of what THEY believe it is advancing. Unity comes only by departing from the Hadith and Imam interpretations to return to the pure words of the Quran which brings further unity with Jews and Christians, once they also return to the pure words of the Torah (Law and the Prophets, the Old Testament), and Enjeel (Gospel or New Testament) as interpreted by Michael the Great Prince of Daniel 10:21, 12:1-7 and the Quran, Surah 2:98-99.

Proper Authority Renders the Blessing

Unattainable via Pseudo-Leadership

In revealing Israel’s tampering and consequently Christianity’s same MO as well, we defeat the wisdom of the wise in this manner which, in turn, establishes Michael the Great Princes’ authority to interpret and lead accordingly, which Islam already is instructed to honor in the Quran, Surah 2:98-99 on equal status as they ‘claim’ to honor Gabriel in the giving of the Quran. When that is made clear, first with Israel, as they are returned to the meticulous Sovereignty of God removing the illusion of self-determination, freewill, and choice, then and only then can the blessing of Abraham to all nations according to Genesis 12:1-3 be dispensed to mankind. It is this that brings redemption to Adam or humanity restoring our relationship in proper order with God through that promised seed – Messiah. Israel must first recognize and revere Messiah’s proper government over the Holy Land in the presence of all the nations, Christianity and Islam included, so that everyone can also be blest under that same formula.

Practical Enigma Also Removed

One of the main, practical enigmas that has been inserted and imposed across the Torah record by the Jewish, oral Torah pseudo-authority to interpret and traditional errant assumptions of Christianity as well, is that there are two periods of “forty days and nights” involved in the final giving of the completed Ten Commandments. We will show, Moses enters the mountain of Sinai only once. He then ascends and descends between the top of the mount and a lower level, called “the gate of the camp.” It there, without totally exiting the mountain, he meets with the elders and Aaron at certain intervals. The whole giving of the Law is completed within a sole and singular 40 days and nights, before Moses FULLY AND TOTALLY makes his exit from Mt. Sinai proper. This is counted from just before sundown on the 10th day out from Egypt and ends sometime after sundown of the 49th day, when Moses exits to lead the congregation to the “nether-side” of the mount to hear from God directly on the 50^th day. We show additionally that later, after the 50^th day, then and only then did the Law, in such things as the institution of the weekly Sabbath and the actual structure of yearly celebrating or observing by commemoration, the Passover and other Holy Days, come into the picture and practices of Israel as presented in Leviticus 23. Again, this whole scenario is interposed with whole chapters and verses, all through Exodus, obvious upon their face that they came into precedence only after the 50^th day and the giving of the Law.

Learning How to Count Properly

It was and is within PROPERLY counting those days, also called “counting the days of the omer” or simply “counting the omer” unto this 50^th day within the Leviticus 23 structure that Israel’s redemption was to be revealed and given to them. Therefore, we can see the important abrogation and obstruction within a false counting and false authority, by oral Torah tradition. Such conflicts with the proper counting by a true understanding and authority of the written Torah. In fact, laid at the feet of the elders of Israel and their spurious oral traditions, is the crime of not recognizing their redemption when it came. It was there for them during this time with Moses in the wilderness before the giving of the Ten Commandments and the subsequent Leviticus 23 structure. It is the reason the final judgment occurs contingent upon the completion or consummation of Daniel 9:24-27 “at the time of the end.” It is to bring Israel in line with the blessing when Messiah appears bringing desolation to the desolator and deliverance to those previously desolated.

Revisiting the Golden Calf

From the time of the Exodus, and within the time Moses was in Mt. Sinai we show, primarily in the incident of the “Golden Calf,” Israel aborted the redemption and turned it down for false leadership and their persistent desire to reject the Sovereignty of God offered at that time. YES, THE REDEMPTION OF MANKIND, IN THEORY, COULD HAVE OCCURRED AT THE EXODUS FROM EGYPT UNDER MOSES PRIOR TO THE SECOND SET OF COMMANDMENTS. The Golden Calf, thankfully, has also been correctly identified within their same oral Torah traditions as the place they got into the trouble, and where God visits them again with respect to their relationship with Him in the final days in order to bring the Redemption. LET IT BE UNDERSTOOD THIS DOCUMENTATION WITHIN THIS GREATER PRESENTATION CALLED BABYLON IS FALLEN IS A REPRODUCTION OF THAT VISITATION THAT OCCURRED IN SPRING OF 2015 AND SPRING OF 2016 CE REPEATED HERE FOR THE THIRD TIME WITH FURTHER DETAILS. On this point, the written Torah - authoritative Law of Moses to Israel, agrees with their oral Torah and tradition that this issue between God and Israel would be addressed again:

Exodus 32:30-35

30 And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.

31 And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

32 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

33 And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

35 And the Lord plagued the people, because they made the calf, which Aaron made.

Let us now proceed to bring that correction as given by Michael the Great Prince before the reader of these pages, as it has been given as well to Israel for their deliverance.

The Order and Time Sequence

Of the Journey unto the Giving of the Law

The Passover Week – 7 Days of Unleavened Bread

Israel Separated unto Moses and God

On the Seventh Day by Crossing the Red Sea

Exodus 12:37 – 15:21

IMPORTANT INSTRUCTION:

In the above scenario concerning Moses and Aaron confronting Pharoah, in order to make our point, we first produced the Bible text verbatim as it appears when read directly. We repeated that text but restructured the same giving the order and identifying factors for determining the time sequence. That practice of first giving the full text verbatim will now be abandoned to conserve space here. The reader will be left to do his own thorough reading of each considered text in the Bible record verbatim. We will only do the reproduction by identifying characteristics, restructuring etc. for determining the proper event order and timing. Where ellipsis points “. . .” are used, it should be assumed, within the rules of this quotation aid, that we have left out text that is not pertinent to determining the event and its timing. Moreover, it may be again, Moses interposing, within the structure of timely events, those lessons and other later events as Israel progressed in the journey. By reading the entire passage given within the link before each consideration in this presentation, one should see why the information is omitted for brevity or restructured as we did above in Moses’ audience with Pharaoh, for the purpose of adhering to the event / timing identities.

Exodus 12:37-15:21

37 And the children of Israel journeyed from Rameses to Succoth,

. . .

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

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

41 And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.

It is clear that the “430 years” is counted back from spring of 1495 BCE to spring of 1925 BCE for the Call of Abraham as it states here “from the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt,” Nisan (called here also Abib) 15, began just after sundown, 1495 BCE, Passover evening when they ate the Lamb in haste, fully attired in their traveling clothes, and left Egypt.

Exodus 13:

. . .

6 Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the Lord.

We have retained this verse to show that what is stated, as we have stressed, is emphasizing, per Moses’ method of teaching lessons as he writes this record, something that did not occur or was not observed or practiced as “a feast unto the Lord” at this time of the actual Exodus journey. It is an ‘after the fact’ lesson / event considering the giving of the Law by the 50^th day out from Egypt, upon which there WAS basis for “Feasts unto the Lord.” They were not celebrated at this time; it was just a matter of fact as to what they actually did, “eat unleavened bread.” The first day of this Feast unto the Lord being a High Day or High Holy Day, Passover observance on Nisan 14/15, the lamb was slain and prepared on the 14^th before sundown and eaten immediately after sundown beginning the 15^th. This day, Nisan 15, being the first day of the count in Ex 13:6, the first day or Day # 1 when they went out from Egypt, as well as the seventh day or Day # 7 out from Egypt, Nisan 21, are clearly mandated by Leviticus 23:4-8 for yearly commemoration where no servile work was to be done. Obviously at this time of the Exodus, there was much work done to maintain this trip on both the night of the Exodus Nisan 14 into Nisan 15 when the ate the lamb, and 7 days later, Nisan 21, when crossing the Red Sea. The point, which many miss, and we will redundantly emphasize due to this oversight by most, is that there were no Feast Days and no weekly Sabbaths prior to the giving of the Law on the 50^th day out from Egypt.

. . .

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

18 But God led the people about, through the way of the wilderness of the Red sea:

The “way of the wilderness of the Red Sea,” which headed east, was further south from the “way of the Philistines” which went basically northeast. The Philistines according to I Samuel 6:17 dwelt in two places among the five identified there in that verse that still are called the same in the end time, “Ashkelon” and “Gaza;” this last one being known as the “Gaza Strip” located between the former Zionist State and modern Egypt. The area containing Mt. Sinai, called Jabel Al Lawz by Arabs (mountain of almonds), is located on the east side of the Gulf of Aqaba. This Gulf is the one to the east; all of these waters known in ancient time as the Red Sea, also called “Yam Suph.” Many have noted the entire complex - the greater Red Sea and the two gulfs at its northern extremity - has the appearance of a rabbit in its outline with the Gulf of Aqaba being the right ear to the East and the Gulf of Suez being the left ear to the West. From these facts we can start at Rameses / Succoth and eventually end up at Mt. Sinai for the giving of the Law.

. . .

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

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

22 He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. (The cloud gave Israel an advantage in the day as shade, and the pillar of fire for night-time travel via the light for guidance.)

Keeping in Mind Pharaoh’s Obvious

Understanding about the “Three Days Journey”

As we examine this record from this point, it is necessary to remember how Pharaoh understood the original intent of the journey that Moses initially brought before him. There was a constant dispute about it during the 10 Plagues. This started with his stand that Moses and the people could not go at all, bringing on the first 4 Plagues which ended in Exodus 8:25-28 with Pharaoh beginning to yield somewhat as it would seem, but still nowhere close to an unconditional release as he stated, “I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away;” thus upon hardening his heart again, there were 5 more Plagues, before the death of the firstborn.

In Exodus 3:10-22 and 5:1-4 we have the original understanding and stipulation, as far as what was communicated to Pharaoh, that never changed from the formula of “three days journey.” After the 9^th Plague of darkness, he yielded to the demand, but would not let the cattle and herds go. This has a twofold reason:

1) Logically Pharaoh’s herds had suffered greatly and were virtually destroyed entirely by these plagues except for what he could glean from Goshen and the Israelites for rebreeding and restocking.

2) Logically, and primarily, he wanted assurance that they would return after “the feast unto the Lord.” Return was always assumed by Pharaoh; otherwise, why would Moses make a point of going three days, if not to return after the ceremony? Pharaoh wanted this leash around Israel and Moses’ neck, knowing they were shepherds by trade essentially, as stated in Genesis 46:34; thus, this was their livelihood principally, to which they would have to return in order to have it secured, if Pharaoh retained the herds when Moses and Israel went on the three day journey.

We find in the final journey the herds went as well, leaving the only indication that they still had intention to return within the fact that they had “borrowed” gold, silver, and jewels prior to the death of the firstborn of Egypt and the exit in great haste.

No Alarm Until

From the exit from Rameses through Succoth to Etham was a three-day journey, for this massive company of around 2 million counting women and children, reducing the travel speed or pace greatly with herds of cattle and sheep as well. It was at this juncture that the change came which alerted Pharaoh that they were not coming back.

Exodus 14

1 And the Lord spake unto Moses, saying,

2 Speak unto the children of Israel, that they turn (this was a turn directly south) and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.

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

We must realize the Egyptians were a mighty, military nation, with military exploits extending to the river Euphrates. Therefore, there are also archeological remains of outposts and fortresses from these dynasties throughout the strategic areas of the Middle East and certainly along the coasts of the Gulf of Aqaba. The point here to remember, Pharaoh easily tracked the progress and journey for three days and their encampment in Etham, which was the beginning or “edge” of what was from that point “wilderness.” Pharoah kept track of the journey through spies or a series of messengers set up in sequence. The was normally done to hasten communication, and particularly so in time of war or important campaigns and expeditions.

Communication in Ancient Times

Something along this line was the case in the USA for example, with the mail and communications prior to the telegraph and modern electronic media. Early correspondence was carried by the “pony express” with a series of riders that rode quickly to waiting stations. The next rider, fresh from a night’s sleep, with freshly fed and rested horses as well, carried the communications for the next part of the trip. This was nothing new and was the means of world kingdoms to carry correspondence in ancient times, via horse, camel, running men as seen in II Samuel 18, and boats and ships where water stood in the way, etc., with additional parties dedicated to this endeavor on the other side ready to continue the mission after the waterways were crossed.

4 And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they did so. (As we will shortly point out a little further down in our reading, it says here “upon Pharaoh, and upon all his host,” including him and not singling him out for a special treatment.)

5 And it was told the king of Egypt that the people fled: (This message was given by the spies and series of messengers as we indicated above.) and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?

Keep in mind at this juncture, the people of Egypt had many personal valuables that were supposedly “loaned” to the Israelites. The Egyptians were under the expectation that Israel would return after about seven days. This was three days out to hold the feast to the Lord, the feast taking one day in theory, and then they were expected to return in an additional 3 days the way they left. It is thus, the valuables they “borrowed” from the Egyptian people would be returned. When Israel made the turn south and showed no intention of returning, this invoked the concern and anger on the part of Pharaoh, as well as the people who had THEN lost their personal valuables to the Israelites.

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

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

8 And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with a high hand.

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

Moses Knew the Entire Area

At this point we need to evaluate the previous statement in verse 3: “For Pharaoh will say of the children of Israel, They are entangled in the land; the wilderness hath shut them in.” When they made their turn south at Etham, which was at the edge of the wilderness, which was wilderness indeed, south of Etham from that point forward, Israel revealed their hand that they were not coming back; they also gave the appearance of making a vast blunder. In modern terms, it could be stated that Pharaoh thought they were lost, much the way one can make a wrong turn in an unfamiliar area. This was not the case, although the turn was definitely illogical due to Moses fully knowing they would have to go around the Gulf of Aqaba to arrive at “Jabel Al Lawz” (mountain of almonds), Mt. Sinai. It was thereby one can see why Pharaoh came to his conclusion of “they are entangled in the wilderness.” This path could only lead to a water obstruction of the greater Red Sea at the end of the Gulf of Aqaba, over which they could not pass, with the gulf itself being impassable as well from Etham south to that greater Red Sea. Yet, God told Moses to go this way with the assurance to Moses in the next verse 4: “And I will harden Pharaoh's heart, that he shall follow after them; and I will be honored upon Pharaoh, and upon all his host; that the Egyptians may know that I am the Lord. And they (Israel and Moses at God’s direction) did so.”

Moses Well Informed Due to 40 Years

Moses was following God’s command and knew the area well, due to his earlier 40-year exile from Egypt and dwelling in all these areas before returning with the Word of the Lord to Israel at age 80 according to Exodus 7:7 and Acts 7:22-30. Therefore, while Moses was traveling south, Pharaoh was traveling after them at a much faster rate with fast horses and chariots accordingly, and no hindrances such as family concerns with children, and herds of animals.

Understanding the Timing – 7 Days

Moses made his journey with Israel to Etham, the edge of the wilderness, in three days near the top of the Gulf of Aqaba. This was a standard and well- known route on the way to Arabia. From here they made the southern “turn” and traveled into what was considered definitely “wilderness.” Pharaoh received the report of that “turn,” revealing once and for all that Israel had no intention of returning three days back to Egypt. With this turn, Israel was hindered even more than before as they entered the wilderness proper with this vast, two-million-strong, company. They THEN travelled through the rougher and more difficult terrain that greatly impeded their travel and speed compared to the well-known and traveled route from Rameses and Succoth to Etham, where they made the unexpected turn south. Therefore, Pharaoh was catching up at a very fast pace, taking about three days for the same entire trip by the time they overtook Israel “beside Pihahiroth, before Baalzephon.” So, we can understand it was six full days out from Egypt in Israel’s journey with their vast company including women and children and flocks of animals. Whereas Pharaoh and his well-organized and disciplined army accustomed to long and vigorous military journeys and campaigns, left Egypt on the 4^th day, sometime after sundown of the 3^rd, it then being the evening and beginning of the 4^th day. This trained army accomplished the same distance in only 3 days total, when he overtook Israel at the end of the 6^th day around sundown ending that day.

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

. . .

13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever.

14 The Lord shall fight for you, and ye shall hold your peace.

15 And the Lord said unto Moses,

. . .

16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

. . .

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

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

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

“All that night” was actually from sundown of the end of the 6^th day, according to the precedent of Genesis 1, or the evening and beginning of the 7^th day. As we stated above, although the eating of unleavened bread was by instruction of God through Moses, this was not a commemoration at this first occurrence, it was a fact of the matter because they had made cakes of unleavened bread to take with them on the journey. This is what they ate the whole journey for seven days inclusive of the trip through the Red Sea and the next morning of the 7^th day. The ceremonial eating of unleavened bread for 7 days as a yearly observance, commemorating this time of each year, was instituted within, and practiced after, the giving of the Law.

Wrong Assumption – Wrong Road

Those who have supported the Suez crossing can certainly show no seven complete days to fulfill this eating of unleavened bread which ended the day they crossed the Red Sea and arrived at Marah. Their journey was rather, even traveling at night due to the cloud giving them light, in great haste to the crossing where Marah was on the other side of the Gulf of Aqaba.

Witness of the Feast of Unleavened Bread as to Timing

The point we wish to make at this juncture is that this stipulated commemoration of Leviticus 23:6-8, as well as Exodus 13:6 is, within itself, a proof that this period from the night they left Egypt on the 15^th of Nisan as Day 1, eating unleavened bread until they came through the Red Sea to Marah by the end of Day 7, Nisan 21, was indeed 7 full days and thus the purpose of the commemoration of yearly observance.

Exodus 14:22

22 And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.

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

24 And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,

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

“In the morning watch,” shows the morning of daylight hours were not there yet but were soon coming. Therefore, the evening and beginning of the 7^th day, after sundown of the 6^th day, and hours into the night, the wilderness, dry-desert wind blowing and creating the path as stated, initiated Israel’s advance into the land passage now created through the Red Sea, and Pharaoh followed after them.

Exodus 14:25

26 And the Lord said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.

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

28 And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.

Bible and Logic

Again, following our earlier comment on the words “and I will be honored upon Pharaoh, and upon all his host,” also in difference with those that present Rameses as the Exodus Pharaoh and his solo trek back to the palace being still alive, as seen in the famous DeMille production THE TEN COMMANDMENTS, this verse defeats that claim in that it states “. . . there remained not so much as one of them.” Joining that with verse 13 earlier, “… for the Egyptians whom ye have seen today, ye shall see them again no more forever,” it is logical, if this Pharaoh survived the Red Sea judgment, he would have regrouped with reserves and mounted another assault in the future. However, we hear no peep or mutter of such moves the whole-time Moses and Israel are in the wilderness for the next 40 years. With archeological proofs of Pharaohs making expeditions from Egypt to the Euphrates, this Pharaoh, if he remained alive, could have even trained new troops in a few years and then traveled through Etham and NOT turned south, but continued around the northern end of the Gulf of Aqaba or certainly found Israel and Moses in their travels and attacked, this being such a large nomadic company. Thus, he was also killed as part of the statement “there remained not so much as one of them.” This left Hatshepsut, back in Egypt, remaining to reign with Thutmose III. He was too young to rise to power at that time; therefore, she donned her attached beard, as shown in archeological finds of recent decades, to try and cover the shame of a woman having to reign due to the death of Thutmose II in the Red Sea and his firstborn son in the 10^th Plague.

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

30 Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore.

31 And Israel saw that great work which the Lord did upon the Egyptians: and the people feared the Lord, and believed the Lord, and his servant Moses.

Ending with the celebration of Exodus 15 during the daylight hours and arriving at Marah, as we will soon see in Exodus 15:22 and Numbers 33:8, ended the 7^th day unto sundown, Day # 7 out from Egypt. This was the last day of unleavened bread. We also have Israel totally ousted from Egypt with no chance of return, the Egyptians being dead and the Red Sea returning to its strength separating Israel clearly and absolutely under the leadership of Moses.

Days 7 through 50 - Rea Sea to Nether-side of Mt. Sinai

The Sole and Singular Giving of the Law

Keying again on the formula for the time sequence and structuring of Bible text to reveal correct timing and order of events, we emphasize once more, the illustration given of Exodus 9-11:10. Moses final audience with Pharoah, is above for the reader’s consideration before embarking on any consideration of the journey from the Red Sea onward. There, we first gave the text, as it flows in the reading thereof, from the Bible. Afterward, we showed how all the text must be considered through to primarily the end of Exodus 13, in order to be able to bring all factors to bear. We then presented the rearranged order of the verses to make the events and timing sequence clear. This practice will be of the utmost importance once we approach properly positioning the incident of the Golden Calf. Within that timing and its placement, we will address the major error in interpreting Exodus 32-34:5 in coordination with Deuteronomy 9 and 10. That erroneous teaching presents that there are two, separate occasions of forty days and nights, where Moses fasted and beseeched God for mercy in intercession for Israel, involving the recorded two distinct sets of two tables of stone. Failure to coordinate the Exodus record with Deuteronomy is prime in making this blunder.

Addressing Omissions and Why

Since dealing with the record of Pharaoh and Moses’ final confrontation of Exodus 9-11:10, in what we have presented since then, it is mandatory that the reader read the full text from the links we give at the beginning of any restructuring and omissions. In writing the record verbatim, Moses is doing so after the fact and therefore bringing in what later occurred and what was later learned from those occurrences. This yields a record of broad view and retrospect rather than an orderly time sequence and listing of events accordingly. It is the purpose of these explanations by Michael, via the author and this presentation, to render, first of all, that order of events by timing from the Exodus record, in comparison with Numbers and Deuteronomy, so that what can be learned in lessons and ramifications for Israel and the world, at the end time now upon us of the Final Redemption, are revealed.

Again, Reason and Logic – ONLY 50 Days

We will continue until we arrive at the giving of the completed Law and God speaking to the congregation of Israel on the 50^th day. This renders a full 50-day count out from Egypt beginning with the night of the death of the firstborn in Egypt, in the first month, on the 15^th of Nisan, Day 1, unto sundown in the 3^rd month on Sivan 5, Day 50. As we have pointed out with the seven days of unleavened bread, so we do the same for this whole fifty days. They are the foundation and reason for the Leviticus 23:1-21 stipulations of Holy Days in the spring, showing the whole process, of receiving the Law, came within these fifty days. IT IS ILLOGICAL TO HAVE A 50-DAY COMMEMORATION FOR NO REASON. This instituted observance of Leviticus 23 mandated after the giving of the Law, and contained within the whole cannon of same, is indeed the commemoration of the cycle of days which ended in the completed Law of Moses. This sound reasoning, within itself, logically eliminates the theories of two 40-day-and-night periods stretching well into the late summer as taught by oral Torah tradition. Summarizing again this concise thought: the 50 days of the journey to the giving of the Law equals the 50 days mandated within that Law as a commemoration in spring, Holy Days, yearly observance.

Neither the Weekly Sabbath nor High Holy Days

Were Observed until After the Giving of the Law

Although we touched upon this briefly before, we want to again notice that one of the important revelations that come from structuring these events and keeping in mind Moses’ broad overview that interposes lessons within the ‘event to event’ sequence, is that there was no Law or observances, including the instituting of the weekly Sabbath, until Sivan 5, the third month or 50^th day since leaving Egypt. Day 1 was Passover, Nisan 15 and Day 50 was Sivan 5 when Moses led the people away from the Rephidim encampment on the north and west side to the final location on the nether-side, south and east at the base of Mt. Sinai to hear directly from God concerning the giving of the Law. It can easily be seen that neither the weekly Sabbath nor the High Holy Days, as well as the Law which mandated same, were in effect specifying those days that “thou shalt not do any work” according to Exodus 20:8-11.

Alignment versus Non-alignment Years

We will find when we come to Leviticus 23 later, that there are years when the yearly commemorations, align so that the High Holy Day of the 14^th/15^th of Nisan, Passover that starts at sundown of the 14^th and runs to sundown of the 15th, falls on a 7^th day of the week, the weekly Sabbath of Saturday. For the purpose of this presentation, we will call these years when this occurs, “alignment years.”

>>>>Again, “alignment years” means those years where the weekly Sabbath of Saturday falls on the exact same day as the High Holy Day, Nisan 15 just stated. <<<<

The commemoration of the Passover did not occur as a yearly observance until after the Law was given. However, at the time of the Exodus, we see it was filled with work the night they left Egypt on Day 1, the first full day of their 50-day journey that ended in the giving of the Law in hearing of Israel on Day 50. This is also true of the night they crossed the Red Sea on Day 7 of those 50 days, which was a later Leviticus 23 observance, verifying that neither the weekly Sabbath of Saturday, nor the High Holy Days which fell on different days of the week each year, were instituted or practiced during this actual journey. We repeat – Leviticus 23 was not in effect specifying yearly observances of commemoration according to certain months, in the spring and the fall in particular; additionally, there was no weekly observance of Sabbath established.

Weekly Sabbath Most Important

High Holy Days Set Around It

In Order to Correctly Count

The Days of the Omer to Shavuot / Pentecost

The Spring Harvest Holy Days

Leviticus 23:1-21

1 And the Lord spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts.

3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings.

Paramount and the base around which the “feasts of the Lord” are positioned for observance is the WEEKLY SABBATH. Now let us keep this in mind as we proceed with our exposition here, where we will now address Leviticus 23 and the observance of spring Holy Days, before returning to the actual day by day analysis of this Exodus journey that Leviticus 23 commemorates for yearly observance. The reason for this deviation will become obvious later in this section.

4 These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons.

5 In the fourteenth day of the first month at even is the Lord's Passover.

6 And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread.

7 In the first day ye shall have a holy convocation: ye shall do no servile work therein.

8 But ye shall offer an offering made by fire unto the Lord seven days: in the seventh day is a holy convocation: ye shall do no servile work therein.

Please take SPECIAL notice that there is no mention of the word “Sabbath” in this scripture as there is in verses 1-3. This establishes, fixes as mandatory and concretely settled, the precedent of the weekly Sabbath BEFORE entering this list of Feast Days. We find, as pointed out in our exposition of the days around Messiah’s death and resurrection in our Chapter 2, The April Fool Blunder, that this term “Sabbath,” by tradition, was also applied by later generations to the High Holy Feast Days where “no servile work” was done in addition to its more familiar use mandated here in Leviticus 23:1-3, relegated to strictly the 7^th day of the week colloquially known today as Saturday. This innovated use of the term “Sabbath,” which no longer confined that term to strictly Saturday or the 7^th day of each week, as Leviticus 23:1-3 definitely does indeed confine the term “Sabbath,” evolved over the centuries due to the fact that on these High Holy Days, just like on a weekly Sabbath or Saturday, there was “no servile work” allowed. Therefore, we repeat for emphasis, which we will clarify later, the weekly Sabbath or Saturday is the entire use of the term “Sabbath” in Leviticus 23. High Holy Days with no servile work are NOT entitled “Sabbaths” in the commandments and legislated practices given within the written Law of Moses of Leviticus 23. The term “High Sabbath” or “high day” applied to Feast Days or High Holy Days, due to no servile work, is an innovation of tradition which causes the confusion we exposed in the interpretation of the record of Messiah’s death and resurrection of Matthew through Luke with John 19:31 making the distinction of the Passover, Nisan 15 being “a high day” rather than a weekly Sabbath. The point we are making here is that such practices, once exposed, lead to further revelation of the error of oral Torah tradition, allowing it to greatly go unnoticed in its abrogation of the truth / written Torah, as we will here reveal.

9 And the Lord spake unto Moses, saying,

10 Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the first fruits of your harvest unto the priest:

11 And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it.

This is the day after a Saturday / weekly Sabbath, or on a Sunday.

12 And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the Lord.

13 And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the Lord for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.

14 And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute forever throughout your generations in all your dwellings.

15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:

The day after the FIRST Saturday / weekly Sabbath AFTER falling sometime after Nisan 15 the High Holy Day and on a Sunday, would be the “offering of first fruits,” which is the first day of a 50-day count. That count consisted of counting SEVEN weekly Saturdays / weekly Sabbaths or 7 times 7 or 49 days to come to the FIFTIETH day, also a Sunday. This is what occurs on years where the High Holy Day of Nisan 14/15 from sundown to sundown falls on a Saturday / weekly Sabbath which we saw was the case in 33 CE, the erroneous choice of Christendom for the year of the crucifixion of Messiah, which we have termed for our purposes in this publication “alignment years.”

In 30 CE, a “non-alignment year,” the actual year of the death, burial, and resurrection, completing 3-full-24-hour periods, we find that in order to start the count of 50 days, one has to wait three days, from just before sundown Preparation Day Nisan 14, then all of Nisan 15, 16 and 17 or Thursday-Friday-Saturday, ending just before sundown that Saturday where it is the next weekly Sabbath. It is here we arrive at the “morrow after the Sabbath” and begin the 50-day count with a Sunday as the First day once again. From here we count the 7 Saturdays / weekly Sabbaths arriving again on a Sunday, “the morrow after the Sabbath,” for the 50^th day which we saw was the case in 30 CE the actual year of the crucifixion of Messiah, which was, again, as we have termed for the purposed of this publication a “non-alignment year.”

>>>>>>Again, alignment years are when the weekly Sabbath of Saturday and the Feast Day or High Day with no servile work, fall on the same day. Non-alignment years are when the High Day or Feast Day falls on a day of the week that is NOT also the weekly Sabbath of Saturday. <<<<<<

Why So Meticulous and Technical Here?

We certainly know, at this point, the reader is somewhat perplexed as to “why” we are going to such lengths to makes this so crystal clear. We will show the reason now following:

16 Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the Lord.

17 Ye shall bring out of your habitations two wave loaves of two tenth deals; they shall be of fine flour; they shall be baked with leaven; they are the first fruits unto the Lord.

18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the Lord, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the Lord.

19 Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.

20 And the priest shall wave them with the bread of the first fruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest.

21 And ye shall proclaim on the selfsame day, that it may be a holy convocation unto you: ye shall do no servile work therein: it shall be a statute forever in all your dwellings throughout your generations.

Leviticus 23 establishes the weekly Sabbath or Saturday FIRST and THEN brings in the yearly observances which are practiced AROUND, and with respect to, those weekly Sabbaths or Saturdays. We now reveal by a close examination how that oral Torah tradition, with the precedents the later elders of Israel CLAIM were established, in the ranks of the Pharisees predominantly, aborts the proper counting of the omer from its very inception. Their error is to interpret Leviticus 23:11“the morrow after the Sabbath,” IN ALL APPLICATIONS AND INSTANCES with regard to the offering of the sheaf of first fruits, as being the immediate day AFTER the High Holy Day of Passover, again NOT termed by God as a Sabbath at all in Leviticus 23. In other words, after Nisan 15, regardless of where it falls on the weekly calendar, Nisan 16 is always erroneously DAY ONE in THEIR oral Torah tradition of the counting of the omer. THIS IS ABSOLUTE ERROR!!!

By Day 50 or Pentecost, Called “Shavuot,”

This Counting Method Runs Far Afield of Logic

On Nonalignment Years and Exposes Violation

Of the Weekly Sabbath / Saturday

And Counting of the Omer

The oral Torah traditional count of the omer clearly cannot be the meaning or correct method of the count stipulated by Written Torah. The error is starkly obvious and explicitly exposed in “nonalignment years;” those years when the weekly Sabbath does not occur on the High Holy Days. On those non-alignment years, the count in the manner of tradition will not arrive, as Leviticus 23 positions it, by commandment, with Shavuot or Pentecost, the 50^th Day, also on “the morrow after the Sabbath.” The Written Torah mandate shows this Sabbath means CLEARLY A WEEKLY SATURDAY, according to Leviticus 23:15-17, that weekly Sabbath being already established FIRST in Leviticus 23:1-3. Oral Torah tradition aborts the weekly Sabbath as a consideration and removes the precedent in Leviticus 23:1-3 that places it FIRST and BEFORE any other observances; further, this removes the weekly Sabbath as the foundation for this observance in the spring of each year.

How so?

In retaining the Leviticus 23 precedent of the weekly Sabbath or Saturday, we must ALWAYS start the count of the omer on the first day, after the weekly Sabbath or “on the morrow after the Sabbath.” THAT weekly Sabbath is the first weekly Sabbath, a Saturday AFTER Passover, and NOT the Passover itself, WITH ONE EXCEPTION as we have explained above being “alignment years,” such as 33 CE given in our examples below, where the Passover, Nisan 15 falls on a weekly Sabbath of Saturday. Therefore, as seen plainly on non-alignment years, the offering of first fruits was always on the first day of the secular week following the Passover, or on that which is always a Sunday in today’s terms. This, THEN, follows through 7 counts of weekly Sabbaths / Saturdays AFTER the offering of first fruits making Shavuot or Pentecost, the 50^th day, a day after a weekly Sabbath / Saturday, equally always on a Sunday.

In the links, we give a few paragraphs below, after this explanation, this discrepancy of oral Torah tradition versus the written Torah can be seen by comparing the Leviticus 23 record, and in particular verses 1-21, with the calendar of Jewish dating which is set in contrast with secular dating. Here one will see the first day of counting the omer (set off in the color purple in small lettering) is erroneously on the first day after Passover for EVERY year by oral Torah tradition, or always Nisan 16 as DAY ONE making DAY FIFTY Sivan 6 perpetually, regardless of how the weekly Sabbaths or Saturdays fall. Obviously, this is in violation of Leviticus 23 which is clear the count must begin on a day after a 7^th day - weekly Sabbath, or on a Sunday, “on the morrow after the Sabbath,” and finish on the 50^th day which is also a day after a 7^th day – weekly Sabbath, or on a Sunday, “on the morrow after the Sabbath.” This can only be figured from weekly Sabbaths / Saturdays, setting the precedent FIRST, and not High Holy Days, later confusingly called “High Sabbaths,” of yearly observance, which are counted by the days of the month and NOT the days of the week. Once more we stress, Leviticus 23 first establishes the weekly Sabbath or Saturday and THEN orients the spring Holy Days accordingly. Properly keeping the weekly Sabbath will yield a proper count of the omer according to the written Torah of Leviticus 23 which the oral-Torah-traditional-count aborts.

The Exception – Years of Alignment

As we stated, there is one exception; there are years when this oral tradition and the written Torah align. This is when the Passover (called Pesach) falls on a weekly 7^th day. When Michael delivered his message of spring 2015 and 2016 revisiting the incident of the Golden Calf, both of these years were also alignment years, so this discrepancy of oral Torah tradition compared to the Leviticus 23 mandates was not a factor. By stepping through the calendar, year by year, at the link below, one can see these alignments and the lack thereof with the Leviticus 23 record versus oral Torah tradition. Again, remember THEIR counting method is in small purple lettering, and erroneous, well proven so by Leviticus 23:1-21.

We have given two links for each year comparing 33 CE, an alignment year, with 30 CE, a non-alignment year. In case this website “jewishpeople.com” is no longer available in the future, we have taken “snippet shots” of the pages of the two years, 33 CE and 30 CE. Through using the “MSN Paint” program, we have also made notes and markings to direct the viewer’s eyes more readily to perceive our point in this comparison.

We have given, in “Link 1,” 33 CE. It shows Passover, 15^th of Nisan, aligns or occurs on the weekly Sabbath. This makes Nisan 16, the weekly Sunday, the day after the weekly Sabbath, which IS the force and orientation of Leviticus 23, the start of the count at DAY ONE. Therefore, when counting SEVEN weekly Sabbaths later, as Leviticus 23 designates, carrying the viewer to “Link 2,” both methods, oral Torah tradition and written Torah mandate, arrive on a weekly Sabbath for the 49^th Day ending the 7 weekly-Sabbath-count, making the 50^th day a Sunday as mandated “the morrow after the Sabbath” for 33 CE. Please study closely these two links and the markings and notes on these calendar pages before proceeding to the next paragraph after these two links.

Link 1:

Pesach / Passover 33 CE - 1st Sabbath Omer Count Nisan 22

Link 2:

Shavuot / Pentecost 33CE – 7^th Sabbath Omer Count Sivan 5

Yet, when we change the year to 30 CE, as in “Links 3 and 4” below, we will find THEIR oral Torah tradition method of counting, given in the small purple lettering, starts, in “Link 3,” on the day after Passover, being Nisan 16, a Thursday, for DAY ONE of THEIR method of counting the 50 days where it is plain they end up, in Link 4,” on a Friday, Sivan 6, clearly not the day immediately AFTER any Sabbath whatsoever for the 50^th Day, and premature to the next weekly Sabbath. Please study these links in comparison with Links 1 and 2 given earlier above, before proceeding to the next paragraph below.

Link 3:

Pesach / Passover 30 CE - 1st Sabbath Omer Count Nisan 24

Link 4:

Shavuot / Pentecost 30 CE – 7^th Sabbath Omer Count Sivan 7

Now using Leviticus 23 properly, with the weekly Sabbath or Saturday orientation as precedent, it starts the count “on the morrow after the Sabbath” meaning it begins after the next weekly Sabbath or DAY ONE being Nisan 18 in the year of 30 CE, Sunday, which DOES come to the 50^th day as a definite “morrow after the Sabbath,” Sunday, Sivan 8. It is solely and singularly in counting the weekly Sabbaths that the 50^th day ends, by written Torah mandate, “on the morrow after the Sabbath.”

Again, Weekly Sabbath is the Focal Point

Redundantly we emphasize that the weekly Sabbath would be in practice from Nisan 1 as to wherever the weekly Sabbath / Saturday happened to fall in any given year for the month of Nisan, and THEN by the time Nisan 15 arrives and the other Holy Days are counted, the weekly Sabbath, already established, would give the structure around which the High Holy Days are figured or placed for observance. In comparing these above links, one will see the practice of the majority of Judaism, derived from the Pharisees and not the Sadducees, has abrogated this procedure as mandated by Leviticus 23, leaving them under the curse of Moses against those that are disobedient to the Law of Moses as stated on Mt. Ebal in Deuteronomy 11, 27, and Joshua 8.

Karaite Judaism – Sadducees

Versus

Orthodox Judaism – Pharisees

By the end time, the Sadducees are virtually extinct with their last remnants represented in what is known as Karaite Judaism which holds correctly to the Leviticus 23 precedent of the weekly Sabbath or Saturday orientation around which the High Holy Days are placed and observed. Karaite Judaism also denies the claims of oral Torah in general and adheres solely to their own interpretation of written Torah. The Sadducees’ influence was fairly prolific within Israel around the First Ministry of Messiah as is clear in Jesus addressing the Sadducees in his confrontations with Jewish leadership, in the testimonies of Matthew through John. It is here that Acts 4 and 5 show the Sadducees were in control of the priesthood which administered and officiated the Holy Days and the practice of the Law of Moses at that time. Therefore, it can be seen that the “3 days and 3 nights” of 24-hour days created by Messiah’s burial, extending from just before sundown on Preparation Day, Wednesday, April 3, 30 CE, after his death unto his resurrection just before sundown on Saturday, April 6, 30 CE, places “on the morrow after the Sabbath” as indeed a Sunday, the fourth day when Messiah was seen after sundown Saturday. This was the first day of the count of the omer, the day of the presentation of sheaf of first fruits, which extended after that Sunday for 7 Sabbaths or following Saturdays for 49 days making again a Sunday the 50^th day and Shavuot or Pentecost on Sivan 8. Through the Sadducees’ influence and control of the proper application of Leviticus 23, the counting of the days of the omer was done correctly during Messiah’s fulfillment of those Feast Days in the spring of 30 CE associated with the spring harvest / wheat harvest, and the end of the First Half of Daniel’s 70^th Week.

After Three Days Rise Again

Mark 8:31

And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.

Matthew 5:17

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

Here, in conjunction with the explanation in our Chapter 2 concerning the year of Messiah’s death, burial, and resurrection, 30 CE, we can additionally see why it had to be three days and three nights, or a full three 24-hour days, Messiah was in the grave. He entered the grave at the end of Wednesday, Preparation Day just before sundown as the Matthew through John record shows, which reveals as well that he rose the last few moments of Saturday, the weekly Sabbath, and was seen on the First Day of the Week, Sunday. He, in fulfilling the Law of First Fruits, knew he was going to be in the grave as specified so that he would fulfill the Law of First Fruits as the First up from the dead. Then in accordance with his statement in

John 12:24

Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abides alone: but if it die, it brings forth much fruit.

That life came back upon the people, the Spirit of the Father in Messiah, raising the 120 from the dead in the upper room of Act 1 and 2, as given in that record, equally on the 50^th Day, Sunday, “when the Day of Pentecost had fully come.”

Israel in Violation of the Sabbath Day / Saturday

Breaking the Fourth Commandment

The majority of Jews / Israel, with the exception of the small sect of Karaite Jews that do not adhere to oral Torah tradition and claim they only follow written Torah, go about very strenuously keeping the weekly Sabbath, with numerous additional rules under “shomer mitzvot” which means “guard or protect the commandments.” This is part of oral Torah tradition that has instituted lesser oral Torah commandments around the greater commandments in written Torah in order to prevent ever arriving at the point of breaking the major, written Torah commandments. Numbering 613 formal requirements which include the written Torah commandments as well, this contains such things as leaving a light on, where needed, in the house before the Sabbath / Saturday so that no one has to flip a switch; having a hot burner on the stove beforehand that stays on through the Sabbath, so no one has to strike a match, etc. Although they go about in devotion to the Sabbath of the 7^th day of every week / Saturday in this manner, they have, in the manner above given in its first stipulation: “Remember the Sabbath Day, to keep it holy,” according to Exodus 20:8, violated it, and do so every year of non-alignment in the improper counting of the days of the omer via their precedent set in so called “oral Torah tradition.”

In removing the weekly Sabbath / Saturday from its “set apart (holy)” position of precedence in the yearly observance of High Holy Days of Leviticus 23, they have, on non-alignment years as shown above when comparing 33 CE with 30 CE, discarded seven weekly Sabbaths, as to their significance for counting the omer properly, by the time they come to the 49^th day which has to be a weekly Sabbath so that the next day is a day as stated: “the morrow after the seventh Sabbath,” the 50^th day in Leviticus 23:15-16. This practice that violates Leviticus 23 on non-alignment years making the 50^th day occur on various days of the week other than the first day of the week or a Sunday, was not started until sometime after 30 CE in the ongoing development of oral Torah tradition. This is apparent by the proper understanding of what transpired, as we have already presented it in Chapter 2, at the crucifixion of Messiah that fulfilled Leviticus 23:1-21 to the letter, day by day meticulously, under Sadducee control (Acts 4 and 5) of this observance through their leadership in the priesthood at that time.

The End Time Descendant of the Golden Calf

Within the erroneous method of counting the omer, we will find there has been instituted a yearly tradition based upon honoring and commemorating the Kabbalah - Zohar and its author Shimon bar Yochai on the 33^rd day called “Lag BaOmer.” It commences on the night of the 32^nd day after sundown, which is the beginning of the 33^rd day of that count by the erroneous / oral Torah method and is commemorated with ceremonial bonfires. More on this and what it reveals about the condition of Israel, prior to national conversion under Messiah, spiritually will be presented later in this section.

So, we find since sometime after the First Ministry of Messiah in 26-30 CE, their erroneous tampering with the written Law of Moses by their oral Torah traditions ongoing, are in violation of that which they claim to revere the most – the weekly Sabbath / Saturday; yet, this is only a fruit and not the root of the problem with Israel. As we will continue to reveal throughout this publication, that “problem” is the mindset of self-determination, freewill, and choice established and entrenched that is manifested again by what we are approaching by examining the Exodus journey unto the giving of the Law. It was the mindset of Adam and the sons of men, pitted down through history against the mindset of Abraham and the Sons of God who adhere to God as Sovereign, meticulously controlling all things. It is this revelation, this mindset, that gives confidence in the present and hope for the future via that understanding which dictates, that He which has begun His plan, will finish it with a just and righteous end. These two concepts, one in the majority belief of self-determination and the other in the belief of the minority, remnant faithful of total Sovereignty, find their appearance again in Israel as far as the majority, with the minority, remnant faithful seen in Joshua and Caleb. Both of these classes can be traced within the Exodus from Egypt unto the giving of the Law and beyond.

Exposure of the REAL Sabbath

Brings Redemption and Resurrection

It is the weekly Sabbath, in a physical and literal observance, which is the symbol of the actual spiritual Sabbath. It is the spiritual fulfillment of the Sabbath that Israel must understand in the Redemption. Within THE EVERLASTING GOSPEL, one comes to comprehend, that without this understanding of God’s meticulous control in absolute Sovereignty, the Sabbath, from God’s perspective, CANNOT be kept. Additionally, Israel, and consequently mankind universally, lacking this eventual proper mature outlook, cannot be redeemed. It is within this revelation that the root of the problem, with all mankind, is removed. It is thus we say – the keeping of the literal Sabbath being aborted by oral Torah tradition shows that very spirit of self-determination. Interpreting without proper authority, since Adam, carried forward by the elders of Israel, until national conversion under Messiah, makes the commandment to keep the Sabbath Day, as to its REAL intent and purpose, of no effect. Within that revelation, the mindset of self-determination, freewill, and choice, is exposed and destroyed once and for all, according to Ezekiel 14:1-11. From that exposure and destruction, all men come to properly keep the Sabbath, ceasing from their own works as God did from His. This is not the keeping of a day literally, as we further address later in this publication.

The Question: oral Torah Tradition Aside,

Why the Difference in Written Torah

For the Time of the Actual Exodus

Versus

Leviticus 23’s Institution of Yearly Observance?

The question certainly should be answered at this juncture in our presentation, as to why the 50 days of the actual Exodus, which has no mention of Sabbaths, seasons or harvests, is relegated, in the commemoration in Leviticus 23, around and concerning the spring and the accompanying harvest each year. In the actual Exodus Passover, the 15^th of Nisan, 1495 BCE is Day One with the 50^th day occurring on Sivan 5, 1495 BCE. Yet, when we come to Leviticus 23 and the commemoration for yearly observance, the counting is determined by the day after the weekly Sabbath, as Day One of the counting of the omer or after a Saturday, on a Sunday. It has the Sheaf of first fruits from the spring harvest waved before the Lord on Day One of the count of the omer, that Sunday according to Leviticus 23, which is the FIRST day inaugurating that 50-day count. On Day 50, a Sunday as well, two loaves of bread from this harvest are waved before the Lord. They are both, the sheaf on Day One and the two loaves on Day 50, stated to be “first fruits unto the Lord.”

Notice that the actual occurrence of the Exodus was Day One being Nisan 15 which also makes Day 50 Sivan 5. Yet, the yearly commemoration is Day One on Sunday, never on Nisan 15 and Day 50 on Sunday, being always Shavuot or Pentecost.

Question: What makes it a Sunday in the Harvest which brings in the Sheaf of first fruits ceremony, initiating the count as Day One, which HAS TO BE ON THE MORROW AFTER THE SABBATH or on a Sunday???

The Answer – To Bring the Redemption

Counting the omer is not simply counting one through forty-nine. More importantly, it means to quantify or assess and determine the innermost value of the period between Pesach/Passover unto Shavuot/Pentecost. The real value of this period must be considered in context with the Spring Harvest symbolizing, as in the actual Exodus, life from the dead. Basically, Israel was planted in death when Jacob and his sons, from which we have the 12 tribes of the children of Israel, went into Egypt, 1710 BCE. This was a separation from what was promised to them through their fathers Abraham and Isaac, existence in the land of Canaan, and such an existence through which all the nations of the earth would be blest in the finality of that Life and Promise, Gen 12:1-3. This history occurred only for the purpose to bring them forth unto that Life and Promise in the Harvest/Redemption. That first offer of redemption is in the journey from Egypt. However, due to it being aborted in the incident of the Golden Calf, it consequently remains from that point only a forerunner, preview, or type of the Final Redemption in which the First Fruits of that greater Harvest are brought forth as Messiah on the 1^st day, in the offering of the sheaf of first fruits, thus bringing that Redemption and Resurrection of Israel from the dead, on Shavuot, the 50^th day. This is the total emphasis of all the Testimony to the Law within the Prophets beginning with the future Final and Last Exodus. This eclipses the original as given in Jeremiah 23, also a 23^rd chapter even as the 23^rd chapter of Leviticus mandates the commemoration of the original Exodus until the time of the Final Redemption.

We show as well, while again keeping the precedent of Genesis 1 before us that the evening and THEN the morning constitute a full 24-hour day, that Moses ascends Mt. Sinai to meet God concerning the giving of the Law within the Exodus journey from Egypt at the end of the 10^th day, just before complete sundown. It is ‘23 days’ later in the evening or night-time hours at the beginning of the 33^rd day that Moses descends to find the insurrection in the camp and the Golden Calf and breaks the first set of stone tables given to him by God. He deals with Israel in judgment all that night of the 33^rd day until ascending the mount again, before full daylight of that 33^rd day, with the 2^nd set of stone tables that he cut himself. He stood before God by early in the morning or daylight hours of that same 33^rd day, according to Exodus 34:1-5. Again, this is ‘23 days’ since ascending within the final hours of Day 10.

Looking now at Jeremiah compared with Ezekiel concerning the future and final Exodus:

Jeremiah 23:5-8

5 Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.

6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, The Lord Our Righteousness.

7 Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt;

8 But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land.

Ezekiel 36:24-28

24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.

25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

28 And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

Revisiting the Golden Calf

. . . Nevertheless, in the day when I visit

I will visit their sin upon them. Exodus 32:34c

The significance of the numbering here is that Israel must return 23 days counted from the 33^rd day, the Day of the Golden Calf judged by Moses, back to Moses first ascending on Day 10, out from Egypt as God revisits them through Messiah concerning the Golden Calf, so that they come to a righteous and clear understanding of finality, real repentance on the matter, which they did not receive at the time of Moses. We show it was the daylight hours of the 32^nd day that they began to celebrate the Golden Calf with Moses intervening that night, the beginning or evening of the 33^rd day in order to bring the attitude of contrition in Israel.

True Teshuvah, Real Repentance – New Understanding

Now notice numerically again, it is in Exodus 32-33, matching days 32 and 33 out from Egypt, in which this event occurred and was rectified to the point of contrition, but NOT understanding, understanding being the end of real and true repentance. In Judaism, this is called “teshuvah.” However, it is only in understanding, whereby one can turn from one mindset and the consequent action, in order to receive another mindset and proceed in a new direction with conviction and permanent change, bringing stability. In the original message preceding this much larger publication, within the last pages of THE EVERLASTING GOSPEL, this subject of complete repentance is addressed extensively as given directly by Messiah. Short of that, one only acquiesces to a greater force that has rendered a judgment that humbles the party into submission, which is certainly all we can observe from Israel after Moses descended to the gate of the camp, yet still in the lower part of the mountain, to judge the matter on Day 33.

Day 32 – 33 at the Exodus

Chapter 32 – 33 in the Book of Exodus

Omer 32 and 33 in Kabbalah – Zohar oral Torah Commemoration

On the 32^nd day, beginning with preparations for the night of the 33^rd day according to THEIR erroneous, oral Torah method of the counting the omer, Judaism celebrates the introduction of the Kabbalah – Zohar into their respected writing and studies. These are given authority as the insight into God and the mysteries of life, with the spelling of the term “Lag B’Omer” by which this day is commemorated suggested by later rabbis to be “LagBaOmer” making it have the same numeric value as the name “Moses.” The point here is that this is an extension of oral-Torah-tradition, enthroning in the 2^nd Century CE that same spirit and mindset which gave authority to the Worship of the Golden Calf in 1495 BCE, when Aaron proclaimed on Day 31 out from Egypt, the 2^nd month and 15^th day, Iyar 15, “Tomorrow (Day 32) is a feast to the Lord.” This feast extended into the night hours or beginning hours of Day 33 where it was confronted by Moses in Exodus 32-33, and 34:1-5. This ILLEGITIMATE “feast to the Lord” declared by Aaron, according to Exodus 32:3-6, was celebrated by “burnt offerings” or fires constructed at this time, BEFORE such offerings were instituted to be offered in the Law upon the Golden Altar properly, which did not come formally until Day 50. Offering strange fire, once the Law was instituted, caused death in the Priesthood as seen in Nadab and Abihu in Leviticus 10:1-3, and fire has a negative connotation as to “trust in the name of the Lord” in

Isaiah 50:10-11

10 Who is among you that fears the Lord, that obeys the voice of his servant, that walks in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God.

11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

A picture was taken in recent years during the eve of the 33^rd day of the ritual bonfires that are lit throughout the world on this night by Jews everywhere, especially those of serious, observance practice, as part of the celebration of Kabbalah - Zohar. If one takes close notice of this picture at this link, they will see how the fire “just happens” to form a cow/steer within the top outlines of this flame in that picture. Knowing God controls all things, this is not without significance or purpose.

Fires of Celebration LagBaOmer

Kabbalah – Zohar Resurrecting the Golden Calf

The Golden Calf Then

Kabbalah – Zohar Now

At the very time that God is dealing with Israel, separated unto Him and his Prophet Moses for their espousal to God in a full marriage between them and their Creator, before that process was completed, it was aborted. Day 32 and specifically in the evening hours beginning Day 33, they are in celebration of a “feast to the Lord” with burnt offerings, within an idolatrous understanding represented in the beast of burden that brought them out of Egypt. It certainly did assist to bring them out of Egypt, however, it was placed in a position of esteem and honor, where it should not be, thus causing Israel to revere or worship the creature of creation and not the Creator. It was fashioned into the Golden Calf by their efforts and then placed as a way to revere God. It is called “channeling” or worshipping God through a physical object of representation nowhere designated by God for such observance and is therefore idolatry.

The Kabbalah – Zohar is the exact same thing in that it is nowhere designated in written Torah or the testimony to the Law within the Old Testament (TaNaK) Prophets. It is considered authoritative and adheres not to the meticulous Sovereignty of God but rather asserts that mankind can influence the workings of God and therefore change God’s mind, thus reforming destiny. It is channeling or worshipping God through the works and deeds of men supposing they are affecting the eventual outcome of destiny. In short and to the bare facts of the matter, it is Adam’s mindset of self-determination, freewill, and choice formalized into a religion of the Jews that has replaced written Torah and the Sovereign relationship they were ordained to have for their blessing and the blessing of all mankind through Messiah. It puts a collective messiahship in the place of Moses, through what is known as oral Torah down through the centuries, interpreted by the elite leadership which rejected Moses, and consequentially Messiah, and still does as of the writing of this publication. However, within Kabbalah – Zohar it has moved into the mystic area of metaphysics and spirituality claiming insight into the very presence of God.

Mixing the Vile with the Precious

Aaron did not say the Golden Calf was erected unto a strange god nor does Kabbalah – Zohar deny the written Torah or the Prophets in premise. In both cases, they take unauthorized authority over dispensing the Wisdom – Understanding – Knowledge of God as being channeled, from and back to the presence of God through this contact or medium. As long as they put their confidence in this “supposed” insight and connection, they are in rejection of Messiah and God, just the same way they were in rejection of Moses and God in the first instance in the Exodus journey. Again, Ezekiel 14:1-11 addresses just such alternate approaches to God and the consequences. What appears to be enlightening is actually a deception to come crashing down at long last. That collapse drives those who have sought such things back to God for a correction. That complete and final process, upon us today, will not allow them to depart from God again.

Ezekiel 14:1-11 with Respect to Kabbalah - Zohar

Whereas we have given the link just now, we will also quote these verses at this point with some interpolated comments for emphasis. This scripture is reconsidered much later in our publication in a broader scope with regard to the big picture, and how it applies to end time events. However, within this address of Kabbalah – Zohar as being a repeat of exactly what happened at the time of the Golden Calf, we will now examine Ezekiel 14:1-11, focusing on this presentation immediately before us in our exposition.

Ezekiel 14:1-11

1 Then came certain of the elders of Israel unto me, and sat before me.

2 And the word of the Lord came unto me, saying,

3 Son of man, these men have set up their idols in their heart, and put the stumbling block of their iniquity before their face: should I be enquired of at all by them?

The idol is the stumbling block of iniquity. The Golden Calf was an alternate way of seeking unto God or channeling, as we have used the word earlier. In Kabbalah – Zohar, we have just such an alternate channel to seek unto God. Now look at what it says when this approach is taken – that God will answer, however, according to the multitude of the idols retained within the mind and respect of the seeker. In other words, God will deceive the seeker giving him an answer that SEEMS correct, via what the seeker wants to hear in the first place. An example of this is in the 400 prophets that told Ahab and Jehoshaphat to go up together to engage in battle in I Kings 22 and II Chronicles 18 for a successful campaign. They went up directly in the face of the one Prophet Micaiah that said, it would end disastrously. This resulted in a joyous and happy majority as they went up in great confidence, until the defeat that killed Ahab and almost killed Jehoshaphat.

Looks Prosperous at First BUT

Fails in the End – Due to being Idolatrous

God has promised in this scripture of Ezekiel 14 an eventual defeat by listening to alternate means of approaching God that appear by God’s Own design to be prosperous at first. This shows that even the negative and wrong ways of our existence are the direct workings of God as well as the positive and right ways. However, on which side we reside is only determined by the eventual outcome, which is positive, in the long run, but not before going through a very negative and bitter experience in order to arrive upon full positive. That is . . . IF . . . we sought an answer through alternate / idolatrous means. A hard lesson must be learned, correction back to truth made, and then success and blessing ensue, once rejecting and turning from the alternate / idolatrous route.

Sons of Obedience Versus the Sons of Disobedience

Herein is the difference between the Sons of Obedience and the Sons of Disobedience. All are Sons of God in the eventual outcome. However, it is the Sons of Obedience that are the Sons of God walking in that light properly as did Joshua and Caleb, whereby they are only confirmed at the end, bypassing the effect and judgment upon the majority. In the Final Redemption before us as we write this publication, it is the Sons of Disobedience, believing they can go an alternate route, that first must be brought to ruin and devastation in a lack of confirmation by virtue of condemnation. Only then, can they be instructed by the wise, the Sons of God in Obedience which convert the Sons of Disobedience, according to Daniel 12:1-7 and verse 3 specifically.

Now returning to Isaiah 50:10-11, quoted above, God says: “walk in the light of your fire,” from which the Kabbalist can take this as an instruction of a positive nature, even in the practice we have shown above and captured in the picture we presented by link. Yet, the end accordingly is that they will “lie down in sorrow.” This is obviously an expression of devastation and defeat. This compares with the end in view of Ezekiel 14:1-11. Again, the end is a conversion to where they never depart again.

Once Burned, One Learns

Not to Touch the Burner Again

As history bears out, there are those that must learn the hard way, whereas the faithful minority finds by following the proper course, they are rewarded without a negative effect and the devastation, called also “a judgment,” to bring them to the truth.

Ezekiel 14:5-11

5 That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

6 Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations.

7 For every one of the house of Israel, or of the stranger that sojourns in Israel, which separates himself from me, and sets up his idols in his heart, and puts the stumbling block of his iniquity before his face, and comes to a prophet to enquire of him concerning me; I the Lord will answer him by myself:

8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord.

10 And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeks unto him;

11 That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God.

Alternate Means and False Prophets Terminated

Via Being Impotent to Deliver in the Final Conflict

In order to prevent the seekers unto the false prophet from seeking him again or taking the alternate route to God in a deceptive fashion, the false prophet is cut off entirely. Now we will show that this is exactly what God is doing here in the end time of this whole process. The redemption aborted by the Incident of the Golden Calf, the First Ministry of Messiah aborted in 26-30 CE, and Israel in trespass in the land due to its league with Revived Rome / UN during the Last Ministry of Messiah ending the Covenant 70^th Week of Daniel 9:24-27, the process ends exactly according to the Law and Prophets. The alternate / idolatrous prophets, means, and methods are cut off by being unable to deliver at the end time and place where God brings the Final Redemption. All lie down in sorrow, Israel first and then the nations.

The Burner of Pain and Lessons to be Learned:

Possessing the Holy Mount

And Jerusalem without Messiah

As we show in this publication, this cutting off and removal, of all that is false, is accomplished by the fact that the alternate / idolatrous means cannot deliver Israel in the final conflict which takes place around the Holy Mount and Jerusalem. In removing this center piece and necessary linchpin, it defeats all that Israel expects for blessing, thus bringing “he whose right it is,” Messiah into public view, the Appearing, as the only solution for deliverance, accompanied by all that is needed for their final redemption according to Ezekiel 21:24-27.

The first two occasions when Israel lost the Holy Mount were 586 BCE under Nebuchadnezzar of Babylon and in 70 CE under Titus of Rome. Once again, however not in a military action, but rather a legislative ruling by the United Nations, USA not vetoing in the final action, executive mandate of that world body, will bring Ezekiel 14:11 to its goal. As stated in Daniel 11:29, Zechariah 14:1-2, Israel is devastated and must return to the Law and the Prophets and the enlightenment therein via Messiah, Michael the Great Prince, in order to be delivered in this Third and Final Overturn. This occurs at the moment of Daniel 11:45 and Daniel 12:1, when they come to their end regarding this piece of property, under the King of Fierce Countenance of the nations, as identified in Daniel 8:23-25, in which they have put their confidence falsely since John 11:45-53 and John 19:15 in 30 CE publicly and officially. It is hereby that key place, the Holy Temple Mount, the factor by which they are justified and are identified as a nation and a people, according to Psalms 122, Isaiah 2, Micah 4, Psalms 137, is taken from them the third time. Not acquiring it by the authorized means through Messiah, as stipulated by Jeremiah 23:2-8 for the final Exodus eclipsing the original for the Final Redemption, they only retain it by overturning their government for this third time, however, voluntarily UNLIKE the former and latter two overturns. This is by accepting proper leadership and rule according to written Torah and the Prophets as stated in Deuteronomy 17:14-20, Isaiah 9:6-7, and Isaiah 11. It is only in this manner Israel may be redeemed and possess it rightly for blessing, to not only Israel but also the world.

First Two Versus the Third Overturn

Emphasizing the difference in the Third and Final Overturn, we say that in the first two it was only military conquest and judgment with no repentance to turn unto God rightly. Therefore, the Holy Temple Mount, and the government was taken from them by the Gentile powers ruling over them in 586 BCE and 70 CE. However, in the third, with the handwriting on the wall of losing it again to the nations via legislative moves of Revived Rome / UN, Israel repents, changes the government to proper form according to Torah and the Prophets, honoring the Sovereignty of God and Messiah.

The Heart of the Matter

The main difference between the original Exodus and the Final Exodus and Redemption is clearly seen in these verses just quoted and whole scenario just synopsized. No question, Israel returned to the land under Joshua, but what was missing in that return was the “heart of the matter.” The change of heart, which is but another way of saying “change of understanding and mindset,” was not there in the original Exodus. However, the signs and symbols perceived in a spiritual and correct interpretation of that original Exodus under Moses, as given by Messiah to Israel through written Torah, the Law and the Prophets, brings the Redemption and Final Exodus clearly before us within Leviticus 23, the proper way of commemorating the Exodus-Passover (Pesach)-First-Fruits-Shavuot (Pentecost). With that proper understanding, a change of heart is accomplished, which has not been effectuated by that which has been given authority over the written Torah in Kabbalah-Zohar-oral Torah, tradition!

Now, through Messiah and his understanding, in turn, given to Israel, that change of heart occurs. This was not accomplished due to exactly what occurred in this wilderness journey making it apparent throughout history since then, that Israel came out of Egypt, but Egypt never came out of Israel. Stated another way, whatever mindset they had going into Egypt, during their time in Egypt and beyond, remained the same as dictated by their father Adam in self-destiny, and not their father Abraham in God’s Sovereignty.

The time to change came to them, once they were separated under Moses by the means of the Red Sea closing behind them and the death of the Egyptians. It was in the complete 50 days that they were to come to that change. Yet, something occurred during the days before the 50^th day, and as we show on the 32 and 33^rd day out of Egypt, 23 days from the 10^th day having already arrived to Rephidim, which prevented that transformation and relegated it to be completed only in the Final Exodus recorded by the Prophets Jeremiah and Ezekiel given in the quotes above, through Messiah according to Isaiah 29:11-24 and Daniel 12:1-7.

Aborted Process or Partial Process Cannot Bring

The National Redemption to All Israel as Promised

There are two times Israel has approached the Redemption as a nation with only the third being the consummation or complete, full process:

1) The first was after the Red Sea and death of the Egyptians under Moses, ending within the 50-day count with no redemption when the first set of tables was destroyed, on day 33, and a second set of tables on that same day within 12 hours as we show, was instituted along with the plethora of instructions contained in Exodus through Deuteronomy, not written on the heart.

2) The second was under Jesus of Nazareth, stated to be the Messiah during his lifetime, and within the 50-day count to Shavuot/Pentecost and Apostle Peter’s summation to them of the matter in Acts 2. This ended with only a remnant or “such as should be saved,” entering into the truth, awaiting all Israel to be redeemed upon Messiah finishing his ministry, the Last Half of Daniel’s 70^th Week, upon the finish of the Seven Times of the Gentiles, which duration and end was unknown, moving forward, from the 26-30 CE period of that partial fulfillment. This was projected by Peter upon Israel accepting Messiah in Acts 3:12-26.

3) The third is under Michael the Great Prince designated specifically by name according to the Law and the Prophets to finish this plan, according to Deuteronomy 18:15-19, Daniel 10:21, Daniel 12:1-7 within the framework of Job 33:14 “God speaks once, yea twice, yet man perceives it not.”

Whereas Deuteronomy 18:15-19 does not give the name whereby the Redemption comes, it identifies the place where Israel stopped short within the 50 days, that must be addressed again, however in finality, by the Prophet like unto Moses concerning “all that thou (Israel) desires of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear the voice of the Lord my God, neither let me see this great fire no more, that I die not.” For it is hearing the voice of the Lord in finality that the fire slays them spiritually, so that they are redeemed and given the change of heart. They must indeed die to self-determination, freewill, and choice – an illusion since the days of Adam, still retained in Israel until the Redemption, which vanishes in the presence of the fire of God – Full Truth as stated in Zechariah 13:8-9, declared by the voice of the Lord in Michael the Great Prince, THE EVERLASTING GOSPEL (In Hebrew transcript to English syllables: HaXadashot – HaTovot – HaOlam).

Only in accepting this authority according to the Law and the Prophets of Israel, are Israel and the world blest. They must relinquish their Golden Calf approaches whereby they think they worship God and are keeping a feast to the Lord, identifying those approaches as the subtle idolatry that they really are:

· This is oral Torah tradition / Kabbalah – Zohar for the Jew.

· It is doctrines and Bible explanations recorded in scholarly commentaries in Protestantism and supposed Apostolic Succession and its church edits in Catholicism for the Christian.

· In Islam, it is best understood as abandoning “Hadith” entirely and returning to the Quran and All the Prophets under Michael’s authority.

Only in this manner, the blessing is released to the nations in its fullness, and not in any partial fulfillment, which withheld full blessing until that Final End Time. That “end” not being experienced for the nation of Israel under Jesus of Nazareth; his Apostles could only point to his return for the full blessing to be experienced. Let us proceed in the journey under Moses concerning Israel to further identify the hinderance to this redemption coming at THAT time of the original Exodus of 1495 BCE. It will be removed and destroyed in the enlightenment of Messiah, Michael the Great Prince and his message (Daniel 12:7, Ezekiel 14:1-11, II Thessalonians 2).

Numbers 33:1-16 - the Framework

Numbers 33

1 These are the journeys of the children of Israel, which went forth out of the land of Egypt with their armies under the hand of Moses and Aaron.

2 And Moses wrote their goings out according to their journeys by the commandment of the Lord: and these are their journeys according to their goings out.

3 And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the Passover the children of Israel went out with a high hand in the sight of all the Egyptians.

The lamb for eating was slain and all preparations, including the blood on the lintel, were accomplished by sundown on the 14th day of the first month, Nisan. The meal of Passover was immediately eaten with unleavened bread, everyone already clothed, packed, and ready to go, on the immediate first moments of the beginning of the 15th day, when they left in great haste just after sundown of the 14^th day.

4 For the Egyptians buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments.

5 And the children of Israel removed from Rameses, and pitched in Succoth.

6 And they departed from Succoth, and pitched in Etham, which is in the edge of the wilderness (The wilderness proper being from Etham onward).

7 And they removed from Etham (fully entering the wilderness), and turned again unto Pihahiroth, which is before Baalzephon: and they pitched before Migdol.

8 And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham and pitched in Marah.

Moving from Numbers 33 and the list of stops, to examine the Exodus record, we read in Exodus 13:20, “And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.” We understand that Etham was a specific place, as was Succoth. Therefore, from Rameses through Succoth to Etham was a well-traveled route to the east from Egypt where they made good time, as we have stated earlier. Within 3 days, they arrive to the edge of wilderness per their original agreement with Pharaoh.

From this position at the edge of the wilderness at Etham after 3 days, once turning south at Etham, they exposed their hand to Pharaoh that they were not coming back as they fully entered the wilderness of the Red Sea which lay to the west of the Gulf of Aqaba portion of the Red Sea. Traveling another 3 days after this turn south into the wilderness proper, equaled a total of 6 days until they crossed the Red Sea at Baalzephon beginning the 7^th day out from Egypt with Pharaoh and his army in hot pursuit. Once crossing the Red Sea, they then began a journey counted from the crossing of the Red Sea where Marah was their first encampment WITHIN an ADDITIONAL three days of traveling counted from the crossing of the Red Sea and ending in a major and long encampment in Rephidim by the end of the 9^th day and well into the beginning or evening hours of the 10^th day. Let us now examine this order, division of days, journey as it is recorded in the Books of Exodus and Numbers while addressing the main misinterpretations that have caused this record to be misunderstood for centuries:

Exodus 15:22

22 So Moses brought Israel from the Red sea (East Side), and they went out into the wilderness of Shur; and they went three days in the wilderness and found no water.

This is a very pivotal issue at this juncture to clarify the terminology since it has been long, erroneously held that, . . . after Moses and the children of Israel left the Red Sea, they journeyed in the wilderness three days without finding water, then coming to Marah where they found bitter waters. This set the groundwork for the further misinterpretation that introduces the blinding error obliterating the proper understanding of the journey from the East Side of the Red Sea to Mt. Sinai. Specifically, it is universally held in abject, false doctrine that the entire journey was approximately one and ½ months before arriving at Mount Sinai on the 1^st of the 3^rd month, Sivan. This interpretation is incorrect and mainly disproved by the fact that Moses was urgent in his endeavors to straightway return to Sinai and find out what the Lord had for Israel according to

Exodus 3:12

And he (God) said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

It is here we return to our previous comment that the destination is just as imperative in any journey as the point and time of departure. Moses was thoroughly clear how to arrive upon the very mountain from which he received this instruction. The deviation “unto Pihahiroth, which is before Baalzephon” where they “pitched before Migdol” was by specific instruction from God to Moses once reaching the edge of the wilderness at Etham ending 3 days. It was for the purpose of ridding them once and for all of the Egyptians in the Red Sea crossing as stated in the Exodus 14:1-14 quoted earlier above. Once that was accomplished, in three days journey from Etham to the place of crossing the Red Sea, this finished 3 plus 3 or six days. From here, Israel entered the Red Sea on the Evening and beginning of the 7^th day, from where they continued quickly, in the following 3 days, efficiently arriving to their destination in Rephidim, where they found no water at all, Moses then striking the rock to provide same, finishing in the evening or early, first few hours of the 10^th day out from Egypt. This, again, was Moses’ full and urgent orientation. Moses did NOT take the tribes of Israel on a five-week, wandering-in-the-dry-desert-vacation before pursuing what was so urgent in his mind as stated in this original instruction from God. With that understanding, let us go back and analyze this scripture in Exodus 15 once again.

Exodus 15:22

So Moses brought Israel from the Red sea (East Side), and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

This verse is NOT stating a preposterous hardship upon the little children and the livestock of animals, they had with this vast company of two million. They DID NOT travel an additional three days, added to the six days already consumed before and during the Red Sea crossing, and found no water until those nine days, six plus three, were completely consumed when they arrived, as supposed by most, at Marah. WRONG!!! Such reasoning is an erroneous conclusion. Simply put, all this scripture is saying is that once having crossed the Red Sea at the beginning into the night hours of the 7^th day which was later set for commemoration as a High Holy Day, the last day of unleavened bread in Leviticus 23:7-8, they entered three days into the wilderness, the first day being the part of that wilderness called Shur. During that first day in that portion of the wilderness, they found no water before arriving at Marah before or by sundown of the first day out from the Red Sea and the 7^th day out from Egypt, for their first overnight encampment, east of the Red Sea. This 7^th day was the first day of the three-day journey FROM the Red Sea

Continuing on with the Exodus account:

Exodus 15:16-27

23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.

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

25 And he cried unto the Lord; and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet:

. . .

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

Elim was the next, overnight encampment which uses all of the 8^th day out from Egypt, the 2^nd Day of the 3-Day journey from the Red Sea, due to arriving in Elim and taking advantage of this major oasis known to Moses, in order to maximize the supply of water by filling all vessels available to them. This was done knowing the biggest part of their wilderness journey lay before them, within the 9^th day and 3^rd day of the three-day journey without any further water sources before reaching the other side and edge of the wilderness at Rephidim. It is here at Rephidim they arrived for a very extended encampment in the vicinity of Mt. Sinai on the north and western side ending the 9^th day with the vast company taking well into the night and dark hours of the 10^th day to arrive and settle in the encampment terminating the “three-day” journey FROM the east side of the Red Sea. It is in this area, as stated in Exodus 15:22, at the END of the 3-day journey they indeed “found no water” and God had Moses split the rock of Horeb for Israel’s supply during their encampment at Rephidim. Also, they fought and defeated Amalek, from the late night on into the majority of the daylight hours of the 10^th day. Just before sundown on this 10^th day Moses ascended from this Rephidim encampment into Mt. Sinai. We now will move back to Number 33 where we will cover this trip again and the details of the stops before arriving to Rephidim:

Numbers 33:9

9 And they removed from Marah, and came unto Elim (on the 2^nd day of the 3-day journey and 8^th day out from Egypt): and in Elim were twelve fountains of water, and threescore and ten palm trees; and they pitched there.

Once leaving Elim and restocking, we find that although there are a number of stops before arriving at Rephidim, they were actually rest-stops; they kept moving right along to Rephidim, finally arriving after sundown of the 9^th Day out from Egypt, into the beginning, night of 10th Day completing this smaller journey of 3 days counted from the Red Sea.

By the Clock

Using clock-style timing, we could best say this was from somewhere between 3 am to 6 am of the 7^th day out from Egypt to somewhere between 3 am to 6 am beginning the 10^th day out from Egypt composing the 3-day, approximate 72-hour, journey FROM the Red Sea. This was composed of about 12 hours of the 7^thday, plus all of the 8^th day and the 9^th day, and about 12 hours of the 10^th day equaling the approximate 72 hours. Stated in math: 12+24+24+12=72 or ½ day + 2 full days + ½ day = 3 days.

Emphasizing Again for Clarity:

Three Major Errors of Previous Interpretations:

1) No consideration of the urgency to arrive at Mt. Sinai

2) Including the many insertions of lessons by Moses as if they occurred right in this initial 50 days, when the Sabbath had not been instituted nor the Law given

3) Not considering all the record and a close comparison of the Exodus record with Deuteronomy showing it is only ONE forty day and night stay in the mountain

Please note again with the Exodus record, the gathering of the manna in the morning and the quail in the evening was NOT in place here at this time, evidenced by the fact that when that first occurred there were those that did not gather on the Sabbath and went hungry, showing this gathering came after the Sabbath institution which came with the Law on the 50^th day. Once more we emphasize, the institution of the Sabbath / Saturday, the High Holy Day commemorations, and much of the insertion-style record of Moses endeavoring to teach lessons by this history, DID NOT OCCUR, AS TO ACTUAL TIMING, UNTIL THE 50^TH DAY FORWARD when Israel was given the Law. These two errors, not considering the urgency to arrive to the destination, and including events and things that clearly were not true or practiced until after the giving of the Law on the 50^th Day, are the companion errors to the third, misguided assumption of two 40-day periods of Moses in Mt. Sinai. These assertions are derived from the Exodus and Deuteronomy accounts without close comparison and ardent meticulous study of the record with SOLELY “the record.” These errors were perpetuated primarily from taking the word of oral Torah tradition within Judaism and the explanations of commentators, clergy, and seminary commentaries within Christendom. Running with those evaluations without a serious search with an openminded approach to learn directly from comparing texts with texts WITHIN the Law and the Prophets, we come to this hour and the proper rendering, finally by the authority of Michael given within this publication.

Continuing here in Numbers 33:

10 And they removed from Elim, and encamped by the Red sea.

11 And they removed from the Red sea, and encamped in the wilderness of Sin.

12 And they took their journey out of the wilderness of Sin, and encamped in Dophkah.

13 And they departed from Dophkah, and encamped in Alush.

14 And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

Once entering the wilderness of Sin, according to Exodus 16:1 “. . . all the congregation of the children of Israel came into the wilderness of Sin, which is between Elim and Sinai,” knowing this was the longest part of their journey from the Red Sea to Mount Sinai, and the fact, which Moses knew from his previous time in these areas, that there were no watering holes on the journey across the wilderness of Sin, from all indications they did not wait until ‘daylight’ hours or what is colloquially called “the morning” of the 9^th Day to start this extensive trip. More than likely, the entry into this wilderness started either late that night beginning the 9^th Day or a little later in the dawn hours just before daybreak of the 9^thDay. In so much that they were refreshed and energized from their layover at Elim on the 8^thDay, they were fully prepared with this early start to go well beyond the halfway point through the wilderness of Sin before they had to rest twice at Dophkah and then Alush, on their way out of the wilderness before reaching Rephidim, where they found no water.

Conclusion before Addressing Numbers 33:15

They were at the edge of the wilderness of Sin, in Rephidim for this long encampment. While this was not actually at the base of Mount Sinai nor in the wilderness of Sinai to the east, Rephidim was within the vicinity of the mount on the north to west side, which extended several miles to the north considering the size of the encampment of two million people and their herds. This remained their final, pitched encampment after passing through the wilderness of Sin, UNTIL they later moved to the wilderness of Sinai on the east and south side of the mount led by Moses to the “nether-side” to hear from God directly on the 50^th day, during the 3^rd month, Sivan according to Exodus 19:16-19.

Again, reviewing Numbers 33 compared with Exodus 19

Numbers 33:15

15 And they departed from Rephidim, and pitched in the wilderness of Sinai.

Exodus 19:1-2

1 In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai.

2 For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.

The Most Flagrant Error of Oral Torah

As well as All Subsequent Interpretations

Of the Exodus from Egypt

Taking this scripture at face value, may leave one to believe that the entire journey of Israel from Egypt to Mount Sinai took about six weeks, or five weeks from the Red Sea to Mount Sinai, and that their arrival at Mount Sinai was their final destination in the third month. Now while that is true, that they arrived at Mount Sinai in the third month, the sequence of their journeys, as we have seen earlier, brought them FIRST OF ALL, prior to arriving at Mount Sinai on the east side or “nether-side,” to the VICINITY of Mt. Sinai on the north and west side in Rephidim, called also “in Horeb.” This was their main and long, pitched encampment concluding a 3-day time-span or period after leaving the Red Sea from the point of their crossing. They remained there at Rephidim for the duration of Moses’ 40 days and nights in the mountain. This left the final stage of their journey to be a very short distance from Rephidim encampment from where Moses led them out of the camp to come alongside Mount Sinai, so that they would be at their Sinai encampment, on the “nether-side,” before hearing directly from the Lord on the 50^th day in the 3^rd month. Again, Moses entered and ascended the mount just before sundown on the 10^th day out from Egypt while they were encamped at Rephidim. Some may assume this occurred during the third month by the language when isolating this scripture of Exodus 19:1-2; THAT ASSUMPTION IS WRONG. This scripture is only referring to the events and the location of Israel when Moses descended and exited the mount and led them to hear from God directly, thus encamping, just prior to that audience with God, in the desert of Sinai east of Rephidim and at the base of the mountain. We understand that the area was already set off with barriers on the 48^th day so they would not encroach on the mountain itself in this final move according to Exodus 19:10-13 and Exodus 34:3. We state for clarity once more, they came to Rephidim ending Day 9 out from Egypt using some of the early hours of Day 10, from where, later in the closing daylight hours, Moses entered Mt. Sinai toward the end of Day 10 for 40 days and nights exiting just after the end of the 49^th day, beginning the 50^th day to lead the people to their final encampment on the East Side of Mt. Sinai in the desert of Sinai, for the 50^th day hearing from God directly in the giving of the Law. We, again, repeat that the Leviticus 23:1-22 commemoration, in the spring of each following year by the instruction of the Law of Moses, was consequent on this, hard and fast, 50-day actual journey and event. We will now proceed to verify that formula with further careful consideration per Michael’s guidance recorded by the author of this publication.

The Importance of Revisiting the

Incident of the Golden Calf Is That:

It Was only TEN DAYS

To the Beginning of the 40 Days Totaling 50 Days

Within Which the Law was Given in Finality.

The MINDSET Revering the Golden Calf Obstructs

The Understanding of the TEN DAYS since the Time of the

Giving of the Law of Moses to This Very Hour, Thus

Producing All the Previous Views that Are in Error, Thus

Giving False Authority by Oral Torah Tradition Stating

It Was 5 to 6 Weeks and Two 40-Day Trips Up Mt. Sinai

When Accepting the TEN DAYS properly as The

ONLY Correct Analysis and Interpretation,

the Golden Calf Is Spiritually Ground to Powder and

Moses / Messiah Stands as the Only Authority and Channel to God

Moses Then and Michael Now, Eliminating Oral Torah

As Well As ALL Interpretations Other Than

That given by Michael the Great Prince / Messiah!

The Redemption offered to Israel under Moses is that to which Israel must return to be redeemed. What was aborted in the Exodus experience by the Golden Calf worship must be accepted by rejecting the spiritual Golden Calf / pseudo-authorities esteemed above written Torah, which written Torah is only properly interpreted by Messiah. In channeling God through the creature / cow that God provided to assist in the Exodus, Israel sought God by an idolatrous method leading to disaster and being separated from God. This eliminated and put out of their reach, the change of heart or mindset which is the Redemption - writing the Law upon the heart and not simply on tables of stone.

It is oral Torah tradition magnified by Kabbalah – Zohar, which stands in the way of Israel understanding the written Torah. By accepting these things in preeminence and interpretation over written Torah, they abort the very understanding that would show them their error. This is the meaning behind the prophecy given by Jesus Christ to the Apostle John against what was coming into the company of Israel that accepted Jesus as Messiah and was perverting as well, the early roots of Christianity just as it had perverted the early beginning of Israel at the Exodus from Egypt. Remember we stated above, the first two times Israel approached the Redemption was at Rephidim, in 1495 BCE under Moses, and later at the First Half of Daniel’s 70^th Week in 30 CE under Jesus Christ:

Revelation 2:8-10

8 These things saith the first and the last, which was dead, and is alive;

9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

Whereas many unauthorized interpreters have relegated the ten day here to ten years of persecution of the Christians under Diocletian of Rome, well outside the parameters of the Nile and Euphrates where all prophecy must be interpreted according to Isaiah 8:20 and Genesis 15:18, the proper view is to confine this to the remnant faithful of Israel that were being brought under false interpretations from false apostles as indicated in II Corinthians 11, well before the destruction of 70 CE, which were Jews even as Apostle Paul, however standing opposed to him, as they were bringing Jewish fables and oral Torah traditions and views into the body of believers well-witnessed in the epistles to the church at Corinth, Galatia, they coming from Jerusalem under pseudo-authority first noted in Acts 15, later affecting in Revelation 2 the assembly of Smyrna. The words in parenthesis above “(but thou art rich)” is not a commendation but rather a condemnation even as it is in Laodicea. God knew they were in spiritual poverty having these false things coming into the body of professing believers and consuming the proper testimony that should have been there. Thinking they had deeper insight by such things they only when into deeper darkness, blindness, saying “oh we see” when their blindness remained even stronger by such pseudo-interpretations.

‘Revisiting’ the Incident of the Golden Calf does not mean considering history solely. Rather it means analyzing the matter and how it came about, and most importantly, why it is still the main problem with Jews following oral Torah tradition and later Kabbalah – Zohar, extending into Christianity with traditions and views carried in commentaries in many seminaries, extending further into Islam via Hadith which is not carried or sanctioned by the Quran. It is in correctly understanding the obstacle in the way of truth, presuming to be truth, first with Israel coming out of Egypt, where all parties can see the error of following self-proclaimed clergy respecting commentaries, oral Torah, traditional views etc. over the written Torah. In the first instance, the Jews were not able to overcome and surpass these views and traditions to find truth. They have accepted oral Torah and later Kabbalah – Zohar, as well as its explanation of the Exodus journey through leaders oriented to these writings and pseudo-records, aborting the real history and what occurred within it.

The Formula for Recovery – Bringing Redemption

Return to the TEN DAYS

Israel Must be Born Again

They Must Return to Where They Went into Error

Within that return to analyze the Exodus journey properly and establishing the TEN DAYS, the Jews / Israel can begin to start over and find the Redemption that they seek. It is their false authority taken over the written Torah to interpret by their leadership which is unauthorized to do so, extending supposed insight through their traditions, oral Torah, Mishna-Gemara-Talmud coming to mystical departures from Torah in the Kabbalah – Zohar etc. that is in the way and the obstruction, based upon the main obstruction within their mindset of self-destiny. These are in a symbiotic relationship consisting of self-destiny and these pseudo-authorities, where one extols and exalts the other and vice-versa for perpetuity. Only when they abandon these guides which have served their purpose by God’s plan, are their eyes opened to receive higher enlightenment from God from Messiah. This higher enlightenment verifies God is Sovereign, and there is no self-destiny, which vanishes in the removal of this illusion by the brightness and light of full truth.

This is nothing different when coming to Church commentaries for Christianity, and Hadith and opinions of Imams for Islam. However, it is Israel that FIRST must receive correction before the others can enter in. It is the TEN DAYS journey from Egypt putting out the leaven of their previous understanding of mind as pictured in the 7 days of unleavened bread which ends in the death of all that is Egypt in spirit, or from other sources other than Messiah, pictured in the Red Sea experience, that they are left solely under Moses / Messiah in truth. This is a bitter experience for sure as pictured in Marah, but is sweetened by the tree of life and truth added to this experience whereby in three days they are raised up on day 10, the 3^rd day since crossing the Red Sea, having received water from a new source, defeated Amalek which are the enemies of truth, and waiting to receive from Moses / Messiah pictured by his ascent just before sundown on that 10^th day out from Egypt. This is the truth of the matter and not a six-week journey before he ever ascended the first time as taught by pseudo-authorities.

The clarity of the entire journey unto hearing directly from God on the 50^th day by the people is received by entering FIRST into the understanding of the TEN DAYS from Nisan 14 sundown making Nisan 15, Day One, to the ascent of Moses into Mt. Sinai just prior to sundown ending Nisan 24, Day Ten. In accepting this authoritative interpretation and exposure of the TEN DAYS out from Egypt from Michael the Great Prince, carries with it the rejection of all authorities interpreting it otherwise, from which Israel has received SUPPOSED previous guidance. In receiving Messiah and rejecting that which has gone before in the false explanation of the Exodus journey from pseudo-authorities, Israel begins their spiritual journey AFRESH, as if they just stepped out of Egypt for the first time, correctly receiving the Law written upon the heart which can only be accomplished by God through Messiah in each individual by that higher revelation of truth.

This is the Redemption of which they often spoke but did not actually discern, due to the Golden Calf of oral Torah tradition enhanced into mysticism by Kabbalah – Zohar that kept them from it. Once receiving their Messiah and hearing him, these pseudo-authorities are proven erroneous and discarded for Messiah’s higher enlightenment. However, as long as they stay under these false guides, turning the actual truth of the TEN DAYS out from Egypt into six weeks aborting the whole giving of the written Torah in THEIR false assumptions, they had no use for Moses / Messiah, due to thinking they were a collective body of messianic enlightenment within themselves, leaving them lost in the gainsaying of Korah as portrayed in Numbers 16. Let us now delve into the details and day by day journey as given to us by Michael the Great Prince, the Prophet like unto Moses of Deuteronomy 18:14-21.

Entering and Exiting

Versus

Ascending and Descending

Our point here is to alert the reader to specific terminology used by the author of this publication for a clear purpose to avoid confusion. The terms “ascending” and “descending” are solely with respect to a position on the lower part of the mountain where Moses communicated with the elders and Aaron versus the high position at the top of the mountain of Sinai where Moses meets with God. Moses ascends and descends at various intervals as we make plain. However, he ENTERED the mountain proper only ONCE, and he EXITED the mountain completely only ONCE. He entered and ascended just before sundown of the 10^th day unto sometime after sundown of the 49^th day being night hours of the 50^th day when he descended and fully exited in order to lead the people to the mount to hear God speak. At no time in his smaller ascents and descents did he fully exit the entire mountain to come into the congregation and camp during this 40 days and nights, until he led the people away from the north and west side encampment in Rephidim, stated also as “in Horeb,” to the encampment in the desert of Sinai to the east or “nether-side” and base of the mountain to hear God directly on the 50^th day out from Egypt.

Emphasizing this final move on the 50^th day in the evening hours approaching daylight or the morning of the 50^th day, we quote Exodus 19:2 again, while keeping in mind that such was not difficult at night due to the cloud / pillar of fire that lit the evening sky but yet was a shadowing cover during the heat of the day, as stated in Exodus 13:21-22:

Exodus 19:2

For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount.

Understanding the Chain of Command

And the “Gate of the Camp”

Exodus 24:1-2 and 13-14

1 And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.

2 And Moses alone shall come near the Lord: but they shall not come nigh; neither shall the people go up with him.

. . .

13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

The ascents and descents are understood within what is in termed, “the chain of command.” Moses was the only one to ascend to the top of the mountain to speak with God. Joshua was next in line as Moses’ personal servant or minister in government over the people and ascended in the mountain with Moses, but did not speak directly with God and remained at a lower level or at a distance from where Moses met with God as is understood from Exodus 32:15-18. Finally, there was the congregation of Israel where Aaron and the elders moved amongst them directly and went out of the congregation to meet with Moses and Joshua. At this meeting place, the elders stood on the ground before the mountain close enough to communicate with Moses who remained in the mountain at a lower level for these communication purposes before ascending back to the top. This was the place and means of communication during this time in Rephidim within the vicinity of Mt. Sinai on the north and western side prior to Israel being led by Moses to the east or “nether-side” of Mt. Sinai to hear from God directly on the 50th day. In Exodus 32:25 it is called the “gate of the camp.” Moses ascended and descended from the top of the mountain to this meeting spot within the mountain proper.

During the Golden Calf judgment, this is the way communication was carried out, with Aaron meeting Moses there, along with any Levites or elders accordingly. Moses never completely descended and exited the mountain, but remained for forty days and nights until he came down in full exit and led the congregation for encampment to the east and away from Rephidim, taking them into the desert of Sinai before the mount. In Exodus 24:5, we have an indication of how many communications and operations to the vast camp may have been carried out in this manner, “and he (Moses) sent young men of the children of Israel . . .” The final move of the people out of Rephidim to the desert of Sinai was part of the sanctification of Exodus 19:10-13 before hearing God directly in order to be away from the area of Rephidim that was defiled due to the worship of the Golden Calf.

Addressing Specifics: Arrival at Rephidim – Day 10

Numbers 33:14

14 And they removed from Alush, and encamped at Rephidim, where was no water for the people to drink.

Returning now to Numbers 33:14 and then the Exodus record compared with the Deuteronomy record, three notable things occurred on the 10^th day during and after their arrival at Rephidim. The first two happened in the evening and beginning of Day 10, again remembering the “evening and the morning” is the Bible order of the 24-hour day:

1. The rock was smitten to give Israel water -

Exodus17:1-7

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink.

2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord?

3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

4 And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

5 And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.

6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?

2. Later that same night Amalek attacked and chosen men of war from Israel fought with them the remainder of the night with the commitment from Moses that he would deal with the problem in the daylight hours of the 10^th day. We must keep in mind here: Israel was a vast company of around two million people plus herds of sheep and cattle.

Deuteronomy 25:17-18

17 Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt;

18 How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. (Note this again supports the haste, rigorous and exhausting nature of the last leg of the three-day journey, that leg being from restocking in Elim and then the trek through the wilderness of Sin, Dophkah, Alush until arrival in Rephidim late the 9^th Day into the evening or early hours of the 10^th Day out from Egypt.)

Exodus 17:8-13

8 Then came Amalek, and fought with Israel in Rephidim.

9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in mine hand.

10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

12 But Moses hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

13 And Joshua discomfited Amalek and his people with the edge of the sword.

3. Moses entered and ascended Mount Sinai. Considering the meaning of “the going down of the sun,” this is a period in the day also called “even,” the same time of the day that the lamb was slain and preparation was done on Nisan 14, between 3 and 6 pm before actual sundown. Therefore, this going down of the sun was NOT a completed sundown as a finished day with the sun having just disappeared over the horizon. It was at this time Moses received the call to come up into the mount, thus entering and ascending beginning the first full day of the seven days (11-17) mentioned in Exodus 24:12-18 and initiating the forty days and nights in the mount finishing this second rendition recorded in the Book of Exodus or account of the sole forty days and nights, which we have delineated after this paragraph. The second record and rendition of this same period and events starts at Exodus 19:20 and ends at 24:18. This brings the reader to the same place in the text of events recorded in Exodus 16:1C through 19:19 inclusive, which is the first rendition and account of the sole forty days and nights that Moses was in the mount, ending also on the 50^th day out from Egypt. The difference here in Exodus 19:20 through 24:18 is the nice synopsis that is given in verses 12-18 of Exodus 24. Those seven verses show the initial ascent before sundown on the 10^th day, the first full seven days Moses is in the mount, days 11-17, as well as the total amount of the duration of forty days and nights from just before sundown on the 10^th day ending sometime after sundown of the 49^th day, when Moses exited the mountain to lead the people to hear directly from God on the 50^th day.

Exodus 24:12-18

12 And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

13 And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.

14 And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

15 And Moses went up into the mount, and a cloud covered the mount.

16 And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. (Day 11-17 out from Egypt)

17 And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel.

18 And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights

Markers Figured by Math and Timing

From all we presented above we can determine markers at certain points of this journey. Let us first layout those markers using the numbered day out from Egypt for each marker:

1) Day #1: Nisan 15 was the day they left Egypt as Day 1 of 50 according to Exodus 12:5-19, 29 and 41.

2) Day #3: Nisan 17 Israel in Etham, as stated in Exodus 5:3, 14:20, and Numbers 33:6

3) Day #7: Leviticus 23 specifying 7 days of unleavened bread as a commemoration of Day 1 through 7 when they crossed and arrived at Marah, sets Nisan 21 as the 7^th day completed according to Exodus 12:18-19 and Leviticus 23:5-6.

4) Day #7-9: 3 days from the Red Sea to full encampment in Rephidim are from early daylight or the morning of the 7^th day out from Egypt, which consumed those 3 days (7-9) by the time they arrived and established a full, pitched encampment at Rephidim in night hours starting the 10^th day according to Exodus 15:22 and Numbers 33:8.

5) Day #10: Just before sundown Moses is called into the Mount Sinai starting the 40 days and nights count from just before sundown on the 10^th day ending sometime after sundown on the 49^th day starting the evening or beginning of the 50^th day, according to Exodus 24:12-18.

6) Day #11-17: Six days the cloud of the glory of the Lord covered Mount Sinai. The seventh full day Moses was in the mount or 17^th Day out from Egypt the Lord called unto Moses out of the midst of the cloud.

7) Day #31-33: Exodus 16:1-2 the 2^nd month, 15^th day or Iyar 15 is separated out by date from all the other times of murmurings, which were numerous. The importance here is that this is the date of the Golden Calf insurrection against Moses and God as recorded in Exodus 32-34:1-5

8) Day 48, Day 49, and Day 50 are the “3 days” designated by Exodus 19:10-11

Hebrew Calendar Dates for the Events

Day 1: 15^th of Nisan – Exit from Egypt

Exodus 3:18, 5:3, 8:27, 12:29-13:19, Numbers 33:1-5

Day 3: 17^th of Nisan – Etham at edge of wilderness

Exodus 13:20-23, Numbers 33:6

Day 4: 18^th of Nisan – Israel turns, Pharaoh alerted

Exodus 14:1-6

Day 6: 20^th of Nisan – Israel and Pharaoh at Red Sea

Exodus 14:6-16, Numbers 33:7

Day 7: 21^st of Nisan – Red Sea crossing and encampment in Marah. The 3-day journey from the Red Sea begins with daylight or morning with Egyptians dead on seashore.

Exodus 14:7-15:26 (25b and 26 retrospective), Numbers 33:8

Day 8: 22^nd of Nisan – Elim restock which was 2^nd day of the 3-day journey to Rephidim.

Exodus 15:27, Numbers 33:9

Day 9: 23^rd of Nisan – traveling intensely from Elim into the wilderness of Sin to Rephidim which consumed the daylight of the 9^th day finishing the 3^rd day of this journey in the evening into the night hours of the beginning of 10^th day out from Egypt.

Exodus 16:1 A and B omitting C, Exodus 17:1

Numbers 33:10-14

Before we proceed with Day 10 forward PLEASE NOTE:

The sequence down through Exodus 16: 1 A and B omitting C has been easily followed due to the great lack of lessons and other events being interjected by Moses in creating this record. However, from this point of the record we have a three-time repetition from the encampment at Rephidim, beginning with Day 10:

1. Exodus 16:1 A and B brings them into the wilderness of Sin, which is between Elim and Sinai, where we know from Numbers 33:14 Rephidim was at the finish of the three day journey bringing Israel to the wilderness edge at the end or far side, which was the goal of Israel’s 3-day journey from the east shore of the Gulf of Aqaba portion of the greater complex known as the Red Sea. Exodus 16 in part C then jumps to the 2^nd month and the 15^th day, or 31^st day out from Egypt and runs through Exodus 19:19 ending the scenario through the giving of the Law on the 50^th day. It includes, as we have redundantly stated and emphasized, the lessons and other events later occurring interposed per Moses’ design for teaching purposes as part of the record.

2. From Exodus 19:19 on, we have a repeat again from Moses’ entrance into the mount. The record extends through the first seven days in the mount and ends with the statement of his duration in the mount of forty days and nights in Exodus 24:18, with many other things, lessons etc. included as well.

3. Starting at 25:1 it repeats again, but this time beginning with instructions about the tabernacle that extends to Exodus 40:38 with no clear ending statement. However, at Exodus 40:17, we have the date of the 1^st month in 2^nd year, Nisan 1, 1494 BCE, the tabernacle is set up.

Let us now return to our calendar dating list; we will do so however, with much added discussion from this point due to misinterpretation that needs to be corrected.

Day 10: 24^th of Nisan, Rephidim Encampment

Positioning the Worship of the Golden Calf

And Events Surrounding It

Day 10: 24^th Nisan – After sundown on the 9^th day and well into the 10^th day Israel arrives to Rephidim and the rock is smitten providing water for this long encampment. Amalek attacks that night, and a battle leaving Israel victorious was fought in the daylight hours “unto the going down of the sun” of the 10^th day according to Exodus 17:12. By counting 40 days and nights back according to Exodus 24:18, from just after sundown of the 49^th day or the beginning evening/night hours of the 50^th day, Moses enters and ascends Mt. Sinai toward the end of 10^th day at the going down of the sun or before the sun sets as stated in Exodus 24:12-18.

Day 11through 17: the 1^st Month, Nisan 25 – 2^nd Month, Iyar 1

Having just ascended the mountain by sundown of the 10^th day out from Egypt, the next seven days are given in Exodus 24:12-18 as six days the area was seen as covered in a cloud, with the seventh being when God “called to Moses out of the midst of the cloud.” We find also that the children of Israel saw this from the camp in Rephidim as “devouring fire on the top of the mount.” We also have a confirmation of the forty days and nights of Moses in the mount.

Day 31 through 33: 2^nd Month, Iyar 15 – 17, the next listed occurrence of definite timing is figured from Exodus 16:1 C through 2 as insurrection on the 2^nd month, 15^th day or the 31^st day out from Egypt.

Exodus 16:1C

. . . on the fifteenth day of the second month after their departing out of the land of Egypt.

2 . . . the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness:

Exodus 32-34:

(Please Read Thoroughly Before Proceeding)

Being Extremely Careful

Up and Down the Mountain

But All within 40 Days and Nights

This entire scenario of the Golden Calf occurred at this time and was one of the many, if not the worst, that “the children of Israel murmured against Moses and Aaron in the wilderness.” In a close and careful reading of this scripture, we will be prevented from making the assumption that most, if not all, have erroneously concluded that there were two periods of forty days and nights in Mt. Sinai, one associated with the first set of tables given and written upon by God, and then the other set hewn out by Moses and written upon by God.

The Key to Unlock

Confusion and Erroneous Assumption:

THERE WAS ONLY ONE SET OF FORTY DAYS AND NIGHTS, BUT TWO TIMES WITHIN THOSE DAYS MOSES “FELL DOWN BEFORE GOD” OR BESEECHED GOD TO FORGIVE AND NOT DESTROY ISRAEL, THUS ATONING FOR THEM BEFORE GOD.

He states the words concerning the forty days and nights when he mentions these two times of beseeching God for mercy. He is NOT saying there were two distinct occasions of forty days and nights with fasting.

Examining the Record METICULOUSLY

When coming to the Deuteronomy 9 and 10 account, which is even more of an overview, for the purpose of Moses teaching lessons, than the Books of Exodus through Numbers, Moses specifies that he “fell down before the Lord, as at the first” in the forty days and nights period. From this comes the assumption of two such periods. However, one should be aware of the error of isolating any of Moses accounts in Exodus through Deuteronomy, as we have so plainly shown at the beginning of this section with the confrontation between Pharaoh and Moses in Exodus 9 through 13. The 40 days and nights are the parameters WITHIN which transpires all he states in Deuteronomy 9 and 10. When comparing this with the Exodus 32-34:5 record, one will find two times that Moses sought God in atonement for Israel within that sole forty days and nights, and even less than 12 hours apart. The first time is just after God alerts Moses that Israel was performing the Golden Calf ceremony in

Exodus 32:7-29

7 And the Lord said unto Moses, Go, get thee down; for thy people, which thou brought out of the land of Egypt, have corrupted themselves:

8 They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

9 And the Lord said unto Moses, I have seen this people, and, behold, it is a stiff-necked people:

10 Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

11 And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

12 Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou swear by thine own self, and said unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever.

14 And the Lord repented of the evil which he thought to do unto his people.

15 And Moses turned and went down from the mount (This descent was on the night, or first part, of Day 33 well after sundown Day 32, and extended for judgment late into that night.),

Addressing the Deuteronomy 9 and 10 records, as to this FIRST alert of the Golden Calf, it states ONLY the insurrection and the fact that God was going to obliterate Israel and make of Moses a great nation.
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KEY POINT: THERE IS NO APPEAL IN THIS DEUTERONOMY RECORD, OF MOSES ATONING FOR ISRAEL or “fell down before the Lord” WITH HIS ARGUMENT FOR MERCY, AS THERE CLEARLY IS IN EXODUS BEFORE DESCENDING IN JUDGMENT.
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Deuteronomy 9 and 10 only address the total appeal for mercy. That TOTAL appeal in Exodus is comprised of TWO times or TWO separate appeals. Those two appeals for mercy are in Deuteronomy 9 and 10, only if one has understanding of Exodus 32 first and then holds that standard of details concerning the TWO appeals for mercy when reading the Deuteronomy 9 and 10 records. Without making that application, one cannot rightly determine exactly to what Moses is referring. From that blunder and oversight of not taking the Exodus record in full concert with Deuteronomy, one can certainly continue on to assume he is speaking of two occasions of forty days and forty nights with fasting, when isolating Deuteronomy 9 and 10 without thorough consideration of Exodus 32.

Deuteronomy 9:12-17

12 And the Lord said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.

13 Furthermore the Lord spake unto me, saying, I have seen this people, and, behold, it is a stiff-necked people:

14 Let me alone, that I may destroy them, and blot out their name from under heaven: and I will make of thee a nation mightier and greater than they.

Most Salient Point in Moses Deuteronomy Record

It is imperative and of the utmost importance to take into full consideration that there is NO record here in Deuteronomy of the first atonement appeal for mercy by Moses immediately after God’s threat of destroying Israel and making of Moses a great nation, BEFORE Moses descended to deal with this insurrection. However, with a very close review in Exodus 32, there is distinctly an appeal by Moses to God not to destroy Israel, which appeal occurred immediately BEFORE Moses descended to judge the matter. Deuteronomy gives, in overview of the whole incident, only the record of Exodus 32:7-10 BUT DOES NOT render Exodus 32:11-13. Failure to meticulously consider this has led to the confusion on this matter.

Deuteronomy 9:15-17

15 So I turned and came down from the mount, and the mount burned with fire: and the two tables of the covenant were in my two hands.

16 And I looked, and, behold, ye had sinned against the Lord your God, and had made you a molten calf: ye had turned aside quickly out of the way which the Lord had commanded you.

17 And I took the two tables, and cast them out of my two hands, and brake them before your eyes.

Therefore, in isolating DEUTERONOMY 9 we can see there is NO PRIMARY APPEAL where Moses “fell down before the Lord” and beseeched God for mercy BEFORE he descended the mount; there is ONLY a statement of threat of destroying judgment. Later in Deuteronomy 9 it only gives the appeal for mercy in the return up the mount with the second set of stones. Now looking at the Exodus record, the “as at the first” of which Moses is speaking in Deuteronomy 9 when he “fell down before the Lord,” within the forty days and nights, beseeching for mercy, was BEFORE descending the first time, and it occurred right at the time God alerted Moses as to the Golden Calf. Deuteronomy 9 gives no record of this primary appeal for mercy in the alert before going down the mount. The ONLY and SOLE indication of such a primary appeal in this Deuteronomy 9 record must be relegated within the words “as at the first,” which cannot be understood and placed properly without considering the Exodus record in direct relation to those words.

Main Point of Application

When correlating between Deuteronomy 9 and Exodus 32-34:5, one must confine “as at the first” in Deuteronomy strictly to the “fell down before God” and NOT associate it with the forty days and nights as if they also repeated and had two occurrences, as the “beseeching” God for mercy plainly did.

Deuteronomy 9:18-21

18 And I fell down before the Lord, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the Lord, to provoke him to anger.

-19 For I was afraid of the anger and hot displeasure, wherewith the Lord was wroth against you to destroy you. But the Lord hearkened unto me at that time also.

20 And the Lord was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time.

21 And I took your sin, the calf which ye had made, and burnt it with fire, and stamped it, and ground it very small, even until it was as small as dust: and I cast the dust thereof into the brook that descended out of the mount.

We ask the reader to pay close attention as we proceed now with the Exodus record, and he will see this is only stating that all of this was within forty days and nights when Moses FASTED. Again, that is the parameters and larger brackets within which this whole scenario took place. It is not a second set of forty days and nights with fasting again. THE ONLY THING THAT WAS REPEATED IS MOSES BESEECHING GOD TWO TIMES IN ATONEMENT FOR ISRAEL, one appeal before he comes down with the FIRST set of stone tables, breaking them, and THEN, HOURS LATER, a second appeal after he ascended with the second set of tables, all within forty days and nights of fasting, LESS THAN 12 HOURS APART. We must take Exodus 32-34:1-5 with Deuteronomy 9 or one will NOT have the order of events within the rules of Isaiah 28:9-10, I Corinthians 2:13, & II Peter 1:20.

After the Breaking of the First Tablets

After breaking the first set of stone tables and rendering judgment through the Levites on 3000, which we leave to the reader to read those verses, we see in

Exodus 32:28-30

28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

29 For Moses had said, Consecrate yourselves today to the Lord (This was late into the night hours of the 33^rd day.), even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

30 And it came to pass on the morrow (This was still in the hours approaching daylight hours of the 33^rd day.), that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make an atonement for your sin.

This is the second ascent since entering the mountain proper and ascending the first time to the top on the afternoon of the 10^th day. Moreover, it is the SECOND appeal for mercy, the first appeal for mercy occurring right before he descended, with coverage in Deuteronomy of the first appeal being solely represented by the words “as at the first.” This explicitly reveals Moses ascended “on the morrow” for this second appeal, again, less than 12 hours away from the “the first” appeal. This is the same way Deuteronomy 10 has to be understood. It MUST be correlated with Exodus 32-34:5 as well. Upon reading Deuteronomy 10 one can plainly see this is interpolated with later events such as making the ark of shittim wood and placing the second set of stone tables in that ark. Now this was well after the 50^th day; yet, in casual overview of Deuteronomy 10 isolated, it appears he did all of this upon immediately receiving the second set of stone tables from God.
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There is a key verse, Deuteronomy 10:10, that defeats any notion, that there were the two sets of forty days and nights, within itself.

Logically – Using Some Common Sense

Deuteronomy 10:10

10 And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time ALSO, and the Lord would not destroy thee.

Once again when coordinating with Exodus 32-34:5 we see this statement has to do with the two appeals for mercy within 12 hours around this incident of the Golden Calf and NOT that there were two periods of forty days and nights. The forty days and nights and the hearkening unto Moses to not destroy Israel are joined in this verse as occurring together. Certainly, and clearly, it is illogical that Moses would make another appeal for mercy many days later in another 40 days and nights segment if God was about to destroy Israel. If the Books of Exodus through Deuteronomy show anything without deviation, then certainly it is that God was swift to bring judgment directly associated with disobedience. It is without common sense that Moses would have waited any appreciable time to present the second set of stone tables and appeal in atonement once again. Therefore, this shows that Deuteronomy 10:10 was equally speaking of the two appeals for mercy within less than 12 hours apart on the 33^rd night out from Egypt as is clear from Exodus 32-34:5.

The second appeal was the real place of atonement, where Moses even offered himself in the stead of Israel. The first appeal, before descending the mount to deal with the problem, only stemmed God’s fury. We see in Exodus 33:1-6 there was a period of concern that God would not go with them any longer.

Exodus 33:1-6

1 And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I swear unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

2 And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:

3 Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiff-necked people: lest I consume thee in the way.

4 And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.

5 For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiff-necked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.

6 And the children of Israel stripped themselves of their ornaments by the mount Horeb. (This was the same general area at the Rephidim camp according to Exodus 3:1, 17:6, 33:6 and Deuteronomy 18:15-16)

It was the second appeal in Exodus 34:1-5 which assured there would be no extinction of the people. Again, urgency was of the utmost necessity and not waiting for days later as the theory of two sets of forty days and nights would have required. Deuteronomy 10:10 shows within the word “ALSO” that the second appeal happened in ‘whatever’ Moses is referencing.

. . . and the Lord hearkened unto me at that time ALSO, and the Lord would not destroy thee. (Plainly referencing Exodus 32:10-14)

There is only ONE incident where God threatened to obliterate Israel and make of Moses a great nation and the Golden Calf was that ONE occasion. In the incident with Korah and the 250 princes of Numbers 16, clearly it was toward Korah and those princes that extinction occurred; there was NO mention of making of solely Moses a great nation.

Negligence in Establishing

Deuteronomy in Precedence over Exodus

There is great negligence in those seizing upon the Deuteronomy 9 and 10 records in this manner to prove anything substantially as to the sequence and duration of timing between the Exodus and the giving of the Law. This record in Deuteronomy 9 and 10 is very sparse in its address of the incident of the Golden Calf, all things considered. That main consideration, if one will stay within the context of all of Deuteronomy, it is primarily a LESSON Moses was trying to make as he addresses Israel for the last time before his death, Deut 1:1-3. He was stressing that they were rebellious and had NOT come to a change of heart and would suffer in the future because of it.

Strictly from the Exodus Record

After Exodus 32:30 Comes

Exodus 34:1-5 and Its Overview

Followed by Exodus 32:31-35

Omitting Exodus 33

We here bring a restructure omitting Exodus 33, keeping in mind that the tabernacle was not built yet, nor the Law given whereby it was to be constructed. The pattern of the tabernacle was received within the 50 days as part of the giving of the Law while Moses was in the mount according to:

Exodus 25:1-40 (quoting here only verse 40)

40 And look that thou make them (tent and furnishings of the tabernacle) after their pattern, which was showed thee in the mount.

Exodus 33 brings in a parenthetical passage within Moses’ continued interposing practice as we have so often emphasized. According to Exodus 33:6 compared with Exodus 3:1 and 17:6 showing the location of Horeb, and Numbers 33 showing they never returned to Rephidim or the desert of Sinai again, this “stripping of ornaments” was at this time right then while they were encamped in Horeb where the rock was smitten providing water for the Rephidim camp. Exodus 33 is interposed with later relevant information to reveal “how” the gold and silver and all that was needed to make the tabernacle had originated from the people humbling themselves in this ordeal on the night hours of the 33^rdday just after this judgment of Moses and God. Exodus 34:1-5 actually occurs still on the 33^rd day and is next in time sequence immediately after

Exodus 32:30

Exodus 34:1-5

1 And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

2 And be ready in the morning (Here we see Moses ascends, but with the second set of tables, and beseeches God AGAIN for forgiveness in behalf of Israel, just as he did BEFORE coming down to judge Israel for their departure from God in the Golden Calf just hours earlier.), and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. (He was to be up in the mountain presenting himself in the morning still within Day 33.)

3 And no man shall come up with thee (Joshua remained with the congregation from this point.), neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning (this shows the immediate nature of the whole ordeal), and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone.

5 And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.

We will now bring in Exodus 32:31-35 which shows this is the SECOND time Moses appeals to atone for Israel and beseech God to stay His hand that was ready to destroy Israel. It is as this point Moses “falls down before the Lord” as it says in the Deuteronomy record “as at the first.” The first occurrence was hours earlier, just before he came down to break the original tables of commandments and judge the matter of the Golden Calf.

Exodus 32:31-35

31 And Moses RETURNED unto the Lord (This terminology nowhere has any place of clear logic if there were weeks of delay before this “return.” Again, it occurred immediate to the incident of the Golden Calf, and like we have stated, just hours after the descent to handle the matter and cut new tables of stone), and said, Oh, this people have sinned a great sin, and have made them gods of gold.

32 Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written.

33 And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

35 And the Lord plagued the people, because they made the calf, which Aaron made.

Day 48-50: 3^rd Month, Sivan 3-5

Sanctification Required a Move

To the Desert of Sinai, nether / east side

Of the Mountain Away from the Camp at Rephidim

Exodus 19:7-19

Exodus 19:7

7 And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him.

8 And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord.

9 And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever. And Moses told the words of the people unto the Lord.

10 And the Lord said unto Moses, Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes,

11 And be ready against the third day: for the third day the Lord will come down in the sight of all the people upon mount Sinai.

12 And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever touches the mount shall be surely put to death:

13 There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet sounds long, they shall come up to the mount.

14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes.

15 And he said unto the people, Be ready against the third day: come not at your wives.

16 And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.

17 And Moses brought forth the people out of the camp (This is the long encampment on the north and western side of Mt. Sinai at the edge of the wilderness in Rephidim that started at the end of the 3^rd day FROM the Red Sea which was the 9^th and early 10^th day out from Egypt, the camp of the Golden Calf incident) to meet with God; and they stood at the nether (rear or south and east as opposed to the north and west side where they had been encamped previously in Rephidim) part of the mount (This is the final encampment prepared from the 48^th day where on the 50^th day Moses led them to hear from God directly.)

18 And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

19 And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.

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WRITING A COPY OR REWRITING THE LAW

WHAT DOES THAT REALLY MEAN

Deuteronomy 17:14-20

The entire record from Exodus through and inclusive of Deuteronomy, when read thoroughly, will show other things that entered this picture of events. Other fine points could be considered further and how they relate to the Redemption. However, the point is clear; mankind must accept Michael the Great Prince and his authority to interpret or rewrite the Law. To rewrite the Law means to revisit it, even as it was from the beginning. In other words, this is a redoing of the Law in order to bring back the original. Following upon that rewrite of the Law in this manner, anything testifying to it, such as the Prophets, the New Testament, and even the Quran are rewritten as well. This is not a reprinting by hand as literalists have interpreted Deuteronomy 17:14-20 stated to be done by the King of God’s designation. It is rather BRINGING PROPER INTERPRETATION AND THEREBY NEW UNDERSTANDING, replacing the old interpretations and old assumptions of misunderstanding. The bottom line or end of the matter: It eliminates oral Torah for the Jew, commentaries for the Christian, and Hadith for the Muslim via the proper interpretation of the original writings by one with the authority as recorded in those writings according to

· Old Testament: Daniel 10:21 and Daniel 12:1-7

· New Testament: John 5:24-25, I Thessalonians 4:13-5:11 and Revelation 10:7

· Quran: Surah 2:98-99

The Ten ARE Two

There are only two commandments in full consideration from Divine perspective:

Deuteronomy 6:5

And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.

Leviticus 19:18

. . . thou shalt love thy neighbor as thyself . . .

If one loves God, meaning he understands God IS and all is God, with no other gods before us, not even ourselves, then we will treat all as God, with respect to ourselves and others. These are the two greatest commandments on which, or from which, any other commandments have spawned. If we are in this mindset, God is 100 percent attributed to all things, even as He created and is the substance and essences of all things, every thought, word, and material result – coming from thought, then moving to word, then moving to material or physical evidence. Now if that is the heart or understanding of a man, would he violate his neighbor to steal, kill, commit adultery, lie about something knowing all is of God, covet what is not his, dishonor his parents, make a graven image thinking it is a greater representation of God than anything else? Certainly not.

Understanding the REAL Sabbath

Well what about the Sabbath Day? What is the point of setting aside a day, and how does that fit with the two greatest commandments? Keeping a set day was only a marker which shows one has not come to the first two commandments in understanding, if he is still observing a set day as a commandment that he must do.

How So?

The keeping of a day was not the point. It was but a teacher to bring us unto the real point. In ceasing from our work on the seventh day, it was to show us how all that we see around us is a finished work with God. It is just like a book with “the end” written at the finish. All is passed and completed within a finished work; yet, as long as we do not come to that truth in our understanding, we remain stuck within the story, the pages within the book, caught up in the time and space confined to it. Here it seems everything is dependent upon us to self-determine, with freewill to choose and be rewarded in the future according to what we perceive WE did, those rewards being negative or positive. Again, in that mindset, we are living our existence within the book and have not come to the fact it is already written and finished as far as the Author is concerned. Now that Author is God, and existence, as we know it, is the story within the book. Now did not the Author write it all? Did not every object explained, every character mentioned, every nuance of anything within its pages, every description, every thought displayed of any player, every action portrayed come out of God’s thoughts? Is not He in every aspect and indeed the Inventor and therefore everything is Him first as thought in that production then seen as whatever we picture in our minds when observing same for our reading or viewing pleasure or enlightenment? When we can come to cease from believing we are doing anything and realize it is God in us to will and do His good pleasure, fulfilling a preset script known, written already, and finished, well proven by prophecy of the Bible and its progression given to us ahead of time, we have come to the seventh day - the real and full Sabbath - rest of God. The very fact we keep a 7^th day or any commemoration by a time schedule from the Law of Moses, we show that we do not understand and do not have the Law written on our hearts as of yet.

Message in a Bottle

Have you ever seen a bottle opened and mist or smoke spiral up in the air? Many have seen this in amusing films that show this as a genie coming out. Well, if one would play those films backward and see the smoke return to what it was before opening the bottle, it is a good illustration of what we are about to say here.

In the Exodus journey, what was written on the first set of commandments, which would have been understood and is understood in the Full Redemption, was and is the two greatest commandments. However, because Israel and mankind had not come to the point in the story, within time and space as we perceive it with our finite, five senses, to understand God and His purpose, it comes back in the second set of tables as the ten. Now from there, it was not only ten, but over time was produced with all instructions within Genesis through Deuteronomy. Even more cumbersome, are the 613 commandments of the Shulchan Aruch (Table or Code of Law / oral Torah Plus Written Torah) in Judaism, extending unto many rituals and observances in Christendom, five-times prayer and pilgrimage of Islam, and so on and on it goes like smoke expanding from a bottle, in a regimen that no one can keep flawlessly. Any observance of this nature, which we may still feel compelled to do, only shows we have not arrived at the purpose for their institution to start with, which is to eliminate death - the mindset of Adam, which is accomplished by virtue of entering into the Full Redemption, the Resurrection from Spiritual Death.

The Redemption Is the Goal in View

The Adam mindset says, “we do and God does,” or “we operate and God operates, as two separate entities.” We decide “good and evil” by a regimen as the above scenario briefly depicts. Yet, the end of all of that, in God’s purpose, is to bring us to the Redemption, which is not to return to a rebuilt temple in Jerusalem of a literal nature and reinstitution of the Law of Moses in literal observances. It is not to return in a restoration move to 30 CE and Apostolic times as the many facets of Christendom insist. It is not in a return to Quran practices trying to recreate the days of the early beginnings in Mecca. What the redemption entails is a return to an even earlier place and time; thus, it is to come to WHAT ADAM LEFT in the Garden; this is the origination point of the ever expanding smoke in the bottle, when he imbibed a concept that he and God were separate entities, with Adam or mankind then functioning as a minor god by self-destiny.

Get Back on Track, or Is It - Just Turn the Page?

Running that film backward concerning the smoke, we will see it return to its origin. We must go back to that place we got off the track and get back on. Now that is one way of looking at it. However, the reality is that nothing is off track; rather, it is right on time and has come, just like the story in that book with “the end” written on the last page, unto the next chapter in human existence where we have been promised, by a preset timing now upon us, the greater enlightenment that consumes Judaism, Christianity, and Islam in the original faith given to Abraham to believe God which is our righteousness. It is here we actually finish the 6^th day of creation and enter into the 7^th, the real Sabbath or rest of God, walking again with Him in the cool of the Garden of Eden spiritually. This is a mindset that we are His and He is ours, one in harmony via a renewed mind that says the truth: We are God manifested in the flesh that always has, and always will, do the will of our Father, from where we learn and grow in dependence on that reality, no longer under the illusion that we have done, or will do anything.
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Notice this is the faith of Abraham where God states:

Genesis 15:6

And he (Abraham) believed in the Lord; and he (God) counted it to him for righteousness.

Genesis 46:5

Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

Before there was a Law of Moses, the Prophets testimony to that Law, the New Testament, or the Quran, the Faith of Abraham was to keep the First Two Great Commandments without them being written upon anything but his heart. For by that faith we indeed obey God’s voice, and keep his charge, his commandments, his statutes, and his laws.

To quote Michael again:

“Abraham did not live his life or go about his existence with a book in his back-pocket.”

God Is Sovereign

Full Redemption Is the End of Religion

However, with a Valuable Lesson Learned.

This section, a link out of Chapter 6, is only part or within the full and larger treatise dealing with Daniel 9 and the Prophecy of 70 Weeks, Israel, and the Final Redemption of mankind contingent upon Israel’s deliverance through Messiah arriving at THE EVERLASTING GOSPEL. It shall proceed with other facets and markers on that journey as we continue. However, in summation to this part of our examination, we will here expand our horizons unto religion in general, not limiting our scope to those tracing their history to Abraham, but any that have involved the sons of men no matter what they may be. As we reinforce constantly throughout this publication, God is in control of all things which means whatever one believes, it is exactly the Will of the Creator, no more or no less than any other operation, thought, word, or molecule in the universe.

Therefore, when Adam left his relationship with God having not arrived at the statue of a full-grown Son of God, yet believing he had and so acted to propagate the race of mankind accordingly, he soon lost that presumptive arrogance and false confidence as we see with Adam and Eve. At that point in God’s Plan and Purpose, God gave him a Band-Aid to cover what mankind discerned as his own inadequacies and shortcomings to arriving to what man perceived man should be and attain. Lacking confidence as we see in Adam’s condition as he left the Garden of Eden, this Band-Aid took the form of animal skins to cover his nakedness. Later there were offerings to God by Cain and Abel, and then Noah after the flood. With Abraham, there was the rite of circumcision to distinguish his race from others. Then as we have greatly addressed in this section, we come to the Law of Moses regimenting ceremonies and practices, from which interpretations of those under these things developed oral traditions later written down and codified such as the 613 of the Shulchan Aruch in Judaism. Elsewhere we have Holy Communion and other traditions practiced in Christianity, Pilgrimage and five times prayer in Islam, not to mention a menagerie of customs and rituals, “isms” and ideologies in other beliefs all over the world classified as “religion.”

The Question:

What Is the Purpose?

And Where Will It End?

In Williamsburg, Virginia in the USA, there is an historic site called the “Governor’s Palace” where on the estate as one looks out from a third-story window, he will see a huge maze in the greater garden and lawn complex. Its entrance and its exit bring one in and out of the maze to the same general area where they started this journey. They enter and proceed down numerous paths that end in dead ends with no way to go, but to turn around and go back and try the next opening or turn on a different path. One path is the right one of course, which eventually leads to where one starts or first enters the journey. There is one, main lesson we learn besides the obvious that there is one path back to where we started. That main and more profound lesson: In order to avoid getting lost, don’t enter the maze! Yet, how do we know that truth, unless we entered the maze, so that we can come to that conclusion?

The Bible, in its broad scope and lesson within what we term “religion,” just like that maze, shows us the Judeo-Christian religion based upon it. This translates to any religion in one sense of the word and will only leave us feeling lost trying to discern where we are going, and if it is the right path. Now in that maze we can come down many paths to a dead end and perhaps believe we have come to the end of the journey, and that is all there is, with a temporary Band-Aid on our conscience giving us confidence. We can be satisfied with our Band-Aid giving us temporary confidence for only so long, until those questions arise that grow in intensity, as to whether we have really arrived. So, we put on another Band-Aid from a different vendor or company for our conscience and confidence, from which there are an abundance of dispensers called “pulpits” within the maze and proceed down another path which appears to give answers again. See the picture?

With the Bible, Israel has been the principal party ordained to first proceed, and then succeed in this maze, and finally find the way whereby all others can also learn not to enter, only to arrive right where we started. In other words, Israel has been set as the example, so that through their journey in this maze called “religion,” all later parties happening upon the maze do not have to enter but can simply learn by Israel’s experience. It is much better to turn around and proceed on a journey in another direction away from the maze, with confidence working hand in hand with the Pilot that brought Israel through that maze for our learning.

Israel is the prime company designated to traverse the maze. Mankind started with the Pilot or Creator of all things and through Adam entered the maze. Israel is that part of his progeny that was selected since Abraham to have the best Band-Aid of temporary confidence and best road map via the Bible through that maze. In that deviation that only circles back to the original destination, they were to have a co-Pilot. Believing they could read the map better than the co-Pilot / Messiah, Israel remained in the maze until the Final Hour.

All religions, the different paths within greater religion / the maze, have Band-Aids for temporary confidence and conscience, along with what they consider a road map under different terms, and respected instructions that will lead them in the maze to a dead end. Now this is no different than Israel with their Band-Aid of temporary confidence, where the Bible led to a dead end for them as well. Israel is “big brother” that may be watching all the rest of us and trying to lead the way but having not the mind of the co-Pilot, they were up against their last blind alley. Coming to their last dead end in losing Jerusalem and the Holy Mount for the third time, they finally give up, and find no Band-Aid of temporary confidence, thus having to let the co-Pilot, Messiah drive via his understanding of the road map.

Once out of the maze, the purpose for the maze is served and the REAL journey of the Sons of God, matured via this lesson, begins in travels away from this spot in harmony with the Pilot (God) that the co-Pilot (Messiah) has revealed unto to them. Their confidence then permanent due to being totally healed, no longer needing the Band-Aid for their conscience, they know all has been of God both working in them, and all things around them. Finally learning this lesson, they reach up and find they have a hat on their heads with the words, “recently graduated, second co-Pilot.” From this point and only upon arriving at this point, Israel is able to fulfill their destiny to be that light to the world whereby the understanding of Messiah given to them emanates from Jerusalem to the ends of the universe.

Nothing is without purpose, but once something has served its purpose it must be relegated to history, a museum, as a monument to what has transpired. It must be left there, so that we may move forward with higher technology or understanding. Thus, it shall be with religion, eventually; it will be relegated to history and the museum as a necessary tool to arrive at the final destination, but no longer needed due to a greater understanding outside the box – religion – the maze.

Finally, in summation of all that has been said:

“Religion is for those who cannot trust in the Sovereignty of the Almighty.”

Great Prince Michael

The Purpose of Messiah / The Anointed One

The Mediator, between mankind under the illusion of self-determination, freewill, and choice versus the proper approach toward God, is Messiah. The plainest prophecies concerning him begin with a prophecy by Jacob in Genesis 49, just prior to Jacob’s death in his patriarchal blessing to his sons, specifically Judah and Joseph. Later we have in Deuteronomy 17, emphasis on him as the proper king, then as a “Prophet like Moses” in Deuteronomy 18. The Psalms pick this theme back up, and then in the writing of the Prophets where Isaiah is the most prolific with those statements.

The Sons of God: Principally Abraham

Abraham and those, which had revealed to them the truth of Sovereignty and God’s meticulous control of all things and Him indeed being all things, remained secluded under that call to come out unto God in that understanding separate from the remainder and vast majority of mankind. This originated in Genesis 12 with the promise that through Abraham’s seed or progeny all nations would be blest. That progeny had those that believed as Abraham and those that did not; both being expressed as seen in Jacob versus Esau. As time progressed, the purpose of God in Abraham, to bless all nations through his seed that had that truth, came to the point of their Exodus from Egypt as a collective company. Once separated by the Red Sea and coming to Rephidim encampment and Moses ascending to receive directly from God for the collective company of Israel at Mt. Sinai, they were about to receive that faith of Abraham as the collective company of the children of Jacob called Israel. When they turned down the mediator / Moses and his leadership, and therefore God’s headship as well, in the Golden Calf incident, they were not given that relationship with God as in Abraham, displayed in the two greatest commandments on the first set of stone tablets that Moses broke. Instead, they were given the Law of Moses / Second Set of stone tablets and all the other Commandments that accompanied them. They remained under them awaiting a later time to be brought to that proper relationship as Abraham had, and which was displayed in the remnant of Israel as seen in Joshua and Caleb, later the Prophets and various individuals along the way such as the shepherds, Simeon, Anna, and others seen in the testimony of Luke and other witnesses in the writings of the Bible, as stated in Isaiah 6:9-13.

Enter the Necessity and Purpose of Messiah

Genesis 49:10

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

Furthering the original statement above quoted from Genesis 49:10, Judah / Israel remained under the Law, or the lawgiver Moses, in the Second Set of Commandments called the “Law of Moses” with promise of a removal of that condition in Shiloh or a coming mediator between God and man. Within the Law, Deuteronomy 18:15-19, was given the promise of the Prophet like unto Moses that would deal with Israel concerning the original departure experienced collectively in the worship of the Golden Calf at the Rephidim encampment at Horeb.

Deuteronomy 18:15-18

15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

17 And the Lord said unto me, They have well spoken that which they have spoken.

18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

That mediator would again confront them with the faith of Abraham and in due time, through God’s ordained process and timing, bring them as a nation to a collective understanding to receive that faith through establishing Messiah and his mindset expressed in the two great commandments within them. It is hence he is the Way, the Truth, and the Life with no one able to come unto God as Father but by him. It is his ability, as the Messenger of the Covenant under the Law of Moses, to bring fulfillment of that Covenant and bring Israel to what they aborted in the Golden Calf incident. This is the same thing Adam and Eve aborted in the Garden of Eden and was carried by the few, identified predominantly in the Call of Abraham, forward. It is hence one will find prolific in the arena of Hassidic and Orthodox Judaism the address of the subject of “the redemption.” These two places in their history, the Garden of Eden, and the Golden Calf at Horeb, are of great consideration to be correctly understood and appropriately addressed for full understanding to arrive at said “redemption.”

Not Really an Abortion

Rather, It Is the Final Stage of God’s Plan

Looking at this whole scenario within the progression, it may appear as an aborted process and failure to launch. That, again, is indeed the illusion as we watch this production on the movie screen. However, it is right on time with the novel and script of the Writer who has planned this convergence of God and man to occur at a later time in the climax. It was and is God’s Plan that Messiah come, and as we have shown in Chapters 1 – 3 within a given time sequence, for the purpose of bringing Israel as a nation, and then subsequently the entire world called the plural term, “the nations” into this faith and mindset of Abraham, which is the finality of “the redemption.”

Retained within Messiah is the wisdom, understanding, and knowledge of God / the mindset of God’s Sovereignty which will bless all nations through that Promised Seed Messiah. It is hence HE is the Singular Seed of Promise, making Israel the collective Seed of Promise which seed is to be all of mankind eventually, fulfilling the statement made from the beginning “let us make man in our image and likeness.”

Understanding God’s Image and Likeness

In the Purpose of the Creation of Man

If we want a contractor to build a house for us, we do not want it in his image, design, or his imagination. We want it in our image and likeable to us, or as we imagine the house should be. That does not mean the contractor is going to build an image of me or like me, like a sculpture, statue, or even a robot, but he is going to build something after the likeness of what I would desire him to build for my habitation. All that has transpired with Adam moving to Israel and then to the nations is, by prewritten and ordained plan, designed to go through all that has transpired in the last 6000 years as an absolute necessity for the purpose of arriving at the finished product. That finished product is God in man with intelligence concerning that fact. It is that intelligence given to one / Messiah that is then transported via his message to mankind / the hearer. It has taken this process, every detail in God’s grand scheme and structure, to bring us in development as humanity to be able to discern and understand that message by spiritual hearing. Abraham heard it, and the faithful remnant heard it, by a special revelation from God at various intervals in time. However, Israel as a nation, had to hear it by receiving it from Messiah in authority over them, even as Moses was in authority over them, for that purpose. Not hearing it in Moses, not hearing it in Jesus Christ, left it to indeed be heard in the THIRD presentation from Michael the Great Prince. Therefore, Israel is justified in her rejection of Messiah until that point when THE ENTIRE FORMULA IS COMPLETED, AND NOT BEFORE.

Job 33:14

For God speaks once, yea twice, yet man perceives it not.

The Law of Moses Was a Shadow

The Everlasting Gospel Is the Substance

The shadow of the Law of Moses is dispelled by turning our eyes upon what has cast that shadow. The full truth, as to God’s control, brings Him out of the mist of supposition and interpretation into our consciousness when we realize He is in us to will and do His good pleasure. Yielding to that previously unheard voice, we, then, do not need a regimen of religion. We act as God toward ourselves and all around us. It is that second commandment that gives us a barometer as to how much the first commandment has grown to be the controlling concept in our existence. It is here the Law of Moses is consumed, and the shadow disappears in the reality, having served its purpose to lead us to the Messiah and the truth. We further relate this in other ways and examples all through this publication, BABYLON IS FALLEN. It is God in His good time, within everyone, that will bring this to life and reality in us. However, this is mandatorily to occur by the hard and fast formula >>> Messiah then Israel then all humanity. Thus, we have endeavored to present, that which we have seen and heard from Messiah in the examination of history and prophecy as it emanates and is fulfilled. This is declared around the center piece of the Bible, Messiah, the timing of his coming within Daniel’s 70^th Week, and the people set apart to experience it, Israel, with the finished goal of the Gentile world and all creation in the same mindset of blessing given in THE EVERLASTING GOSPEL. Amen.

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