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Todays Parsha #13: Shemot (the names)

STUDY QUESTIONS FROM LAST WEEKS PORTION (Vayechi)
1) Why does Jacob claim Ephraim and Manasseh as if they are his own sons?
According to the Stone Chumash, the reason has something to do with the
phrase in Genesis 35:11, kahal amim, or a congregation of nations. At the
time this blessing was given, Jacob already had 11 sons, and each son
represented a nation. So the fact that the fulfillment of this blessing was in
his future still created a problem because Benjamins birth later was not
enough to complete the terms of that prophecy. In other words, Jacob had to
have at least two more sons after Joseph for the blessing to be realized and he
only had one more son, after which there were no more children.
As a result, Jacob knew he had to take two branches from one of his sons in
order to make the prophecy come out right, so he branched Josephs tribe
into the two halves on that basis.
While I agree largely with this idea, I also have an additional reason that
may shed light on this decision. I believe this may have had something also
to do with Joseph marrying a pagan priestess in Egypt. By taking Ephraim
and Manasseh as his own children, this would prevent that mixed marriage
from having a stain against it. It is not just that Asenath is Egyptian or
even that she is named after an Egyptian deity (Neth)but it has everything
to do with her priestess activities at least up until the time she met her
husband.
And so Jacob wanted his sentiments on the matter clearly understood. He
did NOT want anyone coming against the claims of Ephraim and Manasseh
on the basis of who their mother was, and this is why the Rabbis have tried
very hardan without successto try to prove Asenath was the daughter
of Dinah.
In other words, this is Jacob also protecting Josephs legacy by letting all
future generations know beyond any doubt that he approved of his sons wife
and children. Then once the tribal legacy is so secured, the rest of the
children after them can belong to Joseph.
2) When Jacob is blessing his children, name two instances where the blessing
indicates that he has not forgiven certain grievances that they did against him?
First for Reuben who defiled my couch by sleeping with Jacobs wife
Bilhah. Second for Simeon and Levi

"Simeon and Levi are brothers; Their swords are implements of violence. 6
"Let my soul not enter into their council; Let not my glory be united with
their assembly; Because in their anger they slew men, And in their self-will
they lamed oxen. 7 "Cursed be their anger, for it is fierce; And their wrath,
for it is cruel. I will disperse them in Jacob, And scatter them in Israel.
(Genesis 49:5-7 NAU)
In this case, the offense Simeon and Levi were guilty of was the slaying of the
Shechemites in Genesis 34, on account of the rape of their sister Dinah.
However, Levi apparently fares better than Simeon in that Levi will be
allowed the honor of the priesthood. Even so, that role is still more servant
like than kingly, and it may have something more to do with Moshes
character improving the reputation of his tribe than mitigating the penalty
Jacob is laying down here.
3) What are the full ramifications of the answer to question #2?
The first major ramification is that Jacobs first three sons are rebuked for
being wicked, leaving the 4th son, Judah, worthy to take the leading role.
Judah is the oldest son who did NOT rebel against his father.
The second ramification is that both Reuben and Levi will eventually chaff
against their reduced status in the Korah Rebellion in the book of Numbers.
Dathan was from Reuben and he wanted to usurp Moshe and rule Israel in
his stead. Korah was from the non-cohen family groups of Levi and wanted
a higher status. The envy and jealousy among the tribes of Israel due to their
ancestors messing up is still going on, even to this day!
4) If you know the answer to question #3, where does Yshua himself directly
comment on the same issue?
The answer is in the parable of the Prodigal Son with the key line being what
the father says to the older son (Judah): My son, you have always been with
meeverything I have is yours.
5) Somewhere in this parsha is a hidden clue about the virgin birth of
Messiahwhere is it?
16

Dan will govern his people like any other of the tribes of Israel. 17 May
Dan be a snake on the road, a viper on the path, who bites the horse on the
hock so that its rider falls off backwards! 18 I long for your deliverance,
Yahweh! (Genesis 49:16-18 NJB)

Dan means judge which relates to rulership or government. But he is also

a SERPENT (nachash), the same word used for the serpent in Eden, whose
head in Genesis 3:15 will be crushed by Yshua, who is born only by the
seed of the woman. The interpretation is confirmed by Yshuas name in
the line, I wait on your Yshua, O Yahweh!
1) Meaning of this weeks Torah portion and summary of contents:
Shemot means the names, and it is almost impossible to do justice in a few lines
to such a majestic portion. We begin with the set up of the Pharaoh who did not
know Joseph and who therefore enslaves the Israelites (probably Ahmose).
Despite an edict to kill all Hebrew male infants, Moshe escapes and is adopted by
the Pharaohs daughter called Bithia by the Rabbis, Thermuthis by Josephus
Moshe is raised as a Prince of Egypt until he kills an overseer beating a Hebrew
slave. Then he flees to Midian and is given shelter by Jethro, priest of Midian,
but it is in the wilderness outside of Midian that Moshe meets Abba YHWH for
the first time as he climbs Mount Sinai. Abba YHWH reveals Himself and gives
Moshe his true purposehe is to return to Egypt and free the slaves. The portion
though ends on a down note, with Pharaoh refusing and saying they must now
make bricks without straw, so Abba YHWH warns a fearsome judgment is on the
way.
But first, before getting into all that
Member Feedback Question:
Revealing Shemittah and Jubilee Mysteries (Part 1)
Can you please go into the real schedule and rules of the Shemittah and the Jubilee?
Specifically, what do you think about the books of Jonathan Cahn?
This is the first of a two-part study on Shemittahs and Jubilees. Topics that are dealt with
this week are:
1) Contrasting Jonathan Cahns processes with my own, showing where we agree
and where we respectfully disagree.
2) Reviewing deep numerical patterns in Israelite history through Shemittahs and
Jubilees, such as when the glory departed Israel and how Shemittahs counted
from there to point to the exiles of both the Northern and Southern Kingdoms.
3) Comparing and contrasting the differences between Shemittah prophecies and
Daniels 70 weeks.
4) Explaining detailed rules for Shemittahs and showing an extensive list of every
one from the time the Israelites entered Canaan to our present day and beyond.
Answer (Part I):
Introduction: The Wrath of Cahn (about Israel)

Couldnt resist...sorry. By my little Star Trek joke I dont of course mean that Cahn
himself is wrathful but that he describes wrathful times for Israel in that book. In fact, he
seems like a very nice guy based on what I have seen. Live long and prosper Jonathan.
In any case, sure, I will be happy to review this topic, as I have been getting a lot of
questions about Jubilee and Shemittah rules lately. I greatly respect the efforts of Mr.
Cahn in terms of his historical research but do have some divergence of opinion on some
of his conclusions. It is true, for example that certain key dates in Israels history hit at 50
year intervals, suggesting to some that these may be lost Jubilee years: 1917 and 1967
most readily come to mind there and such may lead to the idea that the next Jubilee of
2017 could fit into blood moons and Yshuas return.
However, these special years that Jonathan Cahn identifies are special for another
completely different reason in my chronological system. Specifically, on my schedule
which is based on counting continuously from the year of Exodus (more on that later),
yields the years 1895 and 1945 for Abba YHWHs intended Jubilees.
Furthermore, in the case of both 1917 and 1967 (and therefore all of Mr. Cahns other
Jubilees in 50 year intervals), are each the start of the 22nd year in my Jubilee Count. In
Wheel of Stars, I talked about how both a completed 21 set and the start of a 22nd place
were very important mathematically.
21 is of course 3 x 7, with 3 being the number for completing a task but not necessarily
the whole job and 7 being the number of perfection. 21 then points to a special milestone
having been achieved, i.e. the perfect individual task, after which a reset (22) happens. 22
is the reset number because there are only 22 letters in the Hebrew alap-beyt, after which
you must start over.
In terms of Scripture, I also derive that pattern from Judges 10:3, where Yair of Gilead
judges 22 years. Gilead is derived from galeed which refers to the witness heap
between Jacob and Laban (Genesis 31:47). Yair literally means he enlightens. Taken
together the name suggests that 22 (the number of years Yair reigned) is the enlightened
witness, and the light further suggests creation, Let there be light (Genesis 1:3).
Theres more on this line of evidence for another time. For now the point is I can easily
see why the 22nd years of each or at least many Jubilees would coincide with important
historical events, and Mr. Cahn is therefore very helpful in pointing that out.
The Search for Clock
My main focus, and difference, from Mr. Cahn is that I believe the real year of Exodus
can be known: 1447 BCE. This is because 1 Kings 6:1 and 2 Chronicles 3:1 tell us
Solomons 4th year is 480 years after the Exodus. Most scholars agree Solomons 4th year
was 967 BCE, in large part to the Pharaoh Shishaks campaign in Judah during
Rehoboams 5th year being widely recognized as 926 BCE, a date also confirmed in

Assyrian records. From there we simply count back 41 years (5 for Rehoboam plus 36 to
get to Solomons 4th year of a 40 year long rule) and this brings us to 967 BCE for the
year in 1 Kings 6:1/2 Chronicles 3:1 and the Exodus would be 480 years earlier.
From 1447 BCE, we must add 42 years from Exodus to entering Canaan at Jericho (1405
BCE)1 and another 50 years to get to Jubilee #1, 1356 BCE, with that Jubilees first
Shemittah in 1349 BCE, the 2nd one in 1342, 3rd in 1335 and so on.
This timing reveals that in BCE time, all years ending in -56 and -06 are Jubilees and in
AD (Common Era) time its all years ending in -45 and -95. Shemittahs of course reside
in 49 of the 50 years of each period in each era (7x7).
And the clock is so precise that even when Israel goes into service disruptions in the
Temple or exile, it is easy to restore the count to what it should be as if no disruption or
pause happened. The problem is, per Leviticus 26:34 and other places, the Shemittahs
were not keptespecially after the Assyrians took the Northern Tribes in 722 BCE
because the leaders in Judah thought a reverse Exodus occurred, nullifying the need to
keep the Land Sabbaths; in later times they also forgot to keep the 50th year and this
created the impetus for the destruction of the Second Temple.
Lets go a little deeper
The list below shows all the Jubilees and Shemittahs from when the Israelites enter
Canaan in 1405 BCE, to the destruction of the Temple in 586 BCE. The first bolded date
is 1078 BCE, the very year when the following events happen:
(1Sa 4:16) And the man said to li, I am he who came from the battle. And I
fled today from the battle line. And he said, What was the matter, my son?
(1Sa 4:17) And the messenger answered and said, Yisral has fled before the
Philistines, and there has been a great slaughter among the people. And your two
sons have died, Hophni and Pinehas, and the ark of Elohim has been captured.
(1Sa 4:18) And it came to be, when he made mention of the ark of Elohim,
that li fell off the seat backward by the side of the gate. And his neck was
broken and he died, for the man was old and heavy. And he ruled Yisral
forty years. (1Sa 4:19) And his daughter-in-law, Pinehas wife, was pregnant,
1

There is also something I call Jubilee Zero, which is the year the land of Canaan transfers back from the
Canaanites to Abba YHWH to hold in trust for Israel. In 1406 BCE, the year that Moshe dies, only 39
completed years have passed from when the 40 year punishment clock began back in Numbers 13 and 14,
which is also 2 years after Exodus. Joshua therefore must wait another year before he attacks Jericho. The
consistency of both the obey and stay; disobey and leave principle along with Canaan reverting back to
its original Owner (Abba YHWH) make it possible that Jubilee Zero also had Shemittahs every 7 years
before the 50 year count was completed, as the version in Exodus 23:10-11 implies immediate counting of
7 years upon entering the land. This would yield Shemittah years in BCE 1398, 1392, 1385, 1378, 1371,
1364 and 1357. Then at Yom Kippur in 1357 BCE the Jubilee would have been announced to start the
following spring, in 1356 BCE. But in any case, none of these pre-Jubilee #1 Shemittahs will affect our
counting for historical purposes.

about to bear. And when she heard the news that the ark of Elohim was captured,
and that her father-in-law and her husband were dead, she bowed herself and gave
birth, because her pains came upon her. (1Sa 4:20) And about the time of her
death the women who stood by her said to her, Do not fear, for you have borne a
son. But she did not answer, nor did she set her heart to it. (1Sa 4:21) And she
called the child Ikabod, saying, The esteem has departed from Yisral!
because the ark of Elohim was taken and because of her father-in-law and
her husband. (1Sa 4:22) And she said, The esteem has departed from
Yisral, for the ark of Elohim was taken.
So 45 Shemittahs come and go, but only at the next one, 1078 BCE do we find this direct
reference, for the glory has departed from Israel. There will be similar statements in
Jewish tradition that the glory left Israel 40 years before the Second Temple was burned
in 70 CE. In any case this next Shemittah, 1078 BCE, is the year of Elis death and the
Ark of the Covenant being in Philistine territory for 7 months.
Once the glory is gone, the protection that first the United Monarchy and later both the
kingdoms of Israel and Judah enjoyed began to erode. At this point, 1078 BCE, when the
Ark of the Covenant was taken, the Shemittahs are not being kept, nor are the Jubilees.2
And so, we need to start counting inclusive of the Shemittah of 1078 BCE.
However, perhaps the reigns of David and Solomon stayed Abba YHWHs punishment
for a time, but this could not last forever. Abba YHWH had in fact given Israel 50 Land
Sabbaths to get everything right, from #46 to #95 inclusive, #95 being in 728 BCE, but
they did not heed the warnings. By the next Shemittah, in 721 BCE, the Northern
Kingdom of Israel was deported into Assyria.
Therefore a Jubilee of Shemittahs was given from between the glory departed Israel
until the Northern Kingdom was enslaved. This now brings us to the next Shemittah, in
721 BCE, #96 on this list. Including that Shemittah, our next stop is 592 BCE, which is
the 69th Shemittah from when the glory departed Israel. Here is a list of those Shemittahs,
with Jubilee years in (), starting and inclusive of 1078 BCE:
1) 1078, 2) 1071, 3) 1064, 4) 1057 (1056), 5) 1049, 6) 1042, 7) 1035 8) 1028,
9) 1021, 10) 1014, 11) 1007 (1006), 12) 999, 13) 992, 14) 985, 15) 978, 16) 971, 17)
964,
18) 957, (956), 19) 949, 20) 942, 21) 935, 22) 928, 23) 921, 24) 914, 25) 907 (906),
26) 899,

In point of fact the Jubilee and Land Sabbaths were never kept on time consistently. The first Jubilee
came in 1356 BCE, the year of Joshuas death. We know from Joshua 24:31 and Judges 2:10 that Israel
remains faithful to Abba YHWH all the days of Joshua and the elders who survived Joshua. That means
they may have kept the first Jubilee on time, but by the second one (1306 BCE), a new generation arose
that abandoned Abba YHWH, and from there the keeping of these cycles continued to degrade.

27) 892, 28) 885, 29) 878, 30) 871, 31) 864, 32) 857 (856), 33) 849, 34) 842, 35) 835,
36) 828, 37) 821, 38) 814, 39) 807 (806), 40) 799, 41) 792, 42) 785, 43) 778, 44) 771,
45) 764, 46) 757 (756), 47) 749, 48) 742, 49) 735, 50) 7286 years into 50th
Shemittah since glory departed Israel, Assyria takes Northern Kingdom captive in
722 BCE, 51) 721
52) 714, 53) 707 (706), 54) 699, 55) 692, 56) 685, 57) 678, 58) 671, 59) 664, 60) 657
(656),
61) 649, 62) 642, 63) 635, 64) 628, 65) 621, 66) 614, 67) 607 (606), 68) 599,
69) 592 6 years into 69th Shemittah, Babylon takes the Southern Kingdom captive,
1 year before 70th week starts70) 585
Once again, the year before the next Shemittah happens in 585 BCE, Babylon burns
Jerusalem to the ground. The destruction of BOTH kingdoms of Israel and Judah happens
in the 6th year of a Shemittah cycle. But this 69th week pattern will be repeated again
(Dan 9:24) Seventy weeks are decreed for your people and for your set-apart
city, to put an end to the transgression, and to seal up sins, and to cover
crookedness, and to bring in everlasting righteousness, and to seal up vision and
prophet, and to anoint the Most Set-apart. (Dan 9:25) Know, then, and
understand: from the going forth of the command to restore and build
Yerushalayim until Messiah the Prince is seven weeks and sixty-two weeks (=69
weeks) . It shall be built again, with streets and a trench, but in times of affliction.
(Dan 9:26) And after the sixty-two weeks (again, meaning after 69 weeks)
Messiah shall be cut off and have naught. And the people of a coming prince shall
destroy the city and the set-apart place. And the end of it is with a flood. And
wastes are decreed, and fighting until the end.
So it turns out that both the destruction of the First Temple and Yshuas death are
marked by 69 sevens3. The former is measured between when the glory departed Israel
and the Babylonian destruction; the latter is measured from the 7th year of Artaxerxes and
his decree to restore and rebuild all of Jerusalem until the public appearance of Yshua at
his immersion with Yochanan.
3

There is a slight difference between the two cycles in that the Temple is destroyed within the 69 th
Shemittah whereas Yshua is killed in the middle of the 70 th prophetic week, that is, after the completion of
week 69. However, this is also because the timescales are different as well. When counting the 70
Shemittahs from when the glory departed Israel (1078 BCE), the 50 th Jubilee years are included in the
clock, whereas when counting Daniels 70 weeks, these 50th days are not included. These differences occur
simply because prophecy is being fulfilled one counting method at a time. Even Daniel varies his counting
method from chapter to chapter, which is why Daniel 8 and 12 count in whole days but Daniel 9 counts in 7
year intervals from Tishri Full Moon to Tishri Full Moon, and in another fulfillment of Daniel 12 in the
NT, its counting from Tishri New Moon. However, the complete explanation of these details falls outside
of the scope of this essay.

The difference is that Daniel predicted Yshua dies in the exact middle (3 years) of his
70th week/after 69 whereas the First Temple only needed to be destroyed before the 70th
Shemittah week ended. Another difference is that Daniel is not counting ShemittahJubilee cycles, but a continuous 7 year count without a 50th year. Daniels count begins
from the 7th year of Artaxerxes I, which by Persian reckoning is the spring of 457 BCE,
but Hebrew reckoning would start from the previous fall of 458 BCE. Daniels 70 weeks
then are these, counting from Tishri Full Moon (Sukkot) are:
1) Sukkot of 458 BCE-Sukkot of 451 BCE, 2) Sukkot of 451- Sukkot of 444,
3) Sukkot of 444- Sukkot of 437, 4) Sukkot of 437-Sukkot of 430,
5) Sukkot of 430-Sukkot of 423, 6) Sukkot of 423-Sukkot of 416,
7) Sukkot of 416- Sukkot of 409 7 weeks
+ 62 more weeks
8) 409-402, 9) 402-395, 10) 395-388, 11) 388-381, 12) 381-374, 13) 374-367,
14) 367-360, 15) 360-353, 16) 353-346, 17) 346-339, 18) 339-332, 19) 332-325,
20) 325-318, 21) 318-311, 22) 311-304, 23) 304-297, 24) 297-290, 25) 290-283,
26) 283-276, 27) 276-269, 28) 269-262, 29) 262-255, 30) 255-248, 31) 248-241,
32) 241-234, 33) 234-227, 34) 227-220, 35) 220-213, 36) 213-206, 37) 206-199,
38) 199-192, 39) 192-185, 40) 185-178, 41) 178-171, 42) 171-164, 43) 164-157,
44) 157-150, 45) 150-143, 46) 143-136, 47) 136-129, 48) 129-122, 49) 122-115,
50) 115-108, 51) 108-101, 52) 101-94, 53) 94-87, 54) 87-80, 55) 80-73, 56) 7366,
57) 66-59, 58) 59-52, 59) 52-45, 60) 45-38, 61) 38-31, 62) 31-24, 63) 24-17, 64)
17-10,
65) 10-3 BCE, 66) 3 BCE-5 CE, 67) 5 CE-12 CE, 68) 12-19, 69) 19-26,
70) 26Yshua dies mid-way: Abib 15, 30 CE Sukkot in 33 CE ends clock.

A Short Guide to a Long List:

1) Shemittah count is spring to spring, as evidenced by the fact that every 49th year,
when the next spring is announced to be a Jubilee, calls Tishri 10/Yom Kippur as
being in the 7th month.
2) The numbers given below represent the first spring the Land Sabbath is in effect,
understanding though that it runs to the start of the spring in what for our modern
calendar is the following year. Example: 1399 BCE Shemittah ends spring of
1398 BCE, but is listed only as 1399 and not 1399-1398, which it actually is.
3) This list reflects what I call the Straight Count, which is to say counting only from
when the Israelites enter Canaan, with the first Shemittah 7 years after that.
4) Another method, the Long Count, would add 2 Proto-Jubilees or times when
Abba YHWH took the entire planet (land reverts to its original Owner) from
mankind (because they disobeyed in Eden and the Flood). Whichever method is
used however, the Shemittah count remains the same, because it is tied to 7 year
intervals exclusively from when the Israelites entered Canaan. Only the Jubilee
Count would be affected, adding two more to the overall number.
5) If we add the Proto-Jubilees to the post-Mosaic 50 year based Jubilees, the 70th
Jubilee that Yshua must return on IMHO will run 1995-2045. If we only count
from entrance to Canaan (Straight Count) then the 70th Jubilee runs out in 2145,
which I believe represents the outer range for Yshua Mashiyachs return.
6) In BCE time, all Jubilees hit in years ending in -56 and -06 and all Shemittahs hit
in years ending in -99, -92, -85, -78, -71, -64, -57, -49, -42, -35, -28, -21, -14 and 07.
7) In CE time, all Jubilees hit in years ending in -45 and -95 and all Shemittahs hit in
years ending in -02, -09, -16, -23, -30, -37, -44, -52, -59, -66, -73, -80, -87 and 94.
Jubilee 0: (1406 BCE, which is counting 7 year intervals after entering Canaan but
towards first Jubilee).
This idea is derived from two Torah passages. First, simple math tells us that the
Israelites were at Mount Sinai for just under 2 years, from the 1st day of Sivan in 1447
BCE (Exodus 19:1-14) to the 20th day of Iyar in 1445 BCE (Numbers 10:1-11; comp. to
Numbers 33:38; Deuteronomy 2:14). As a result, when Moshe dies and is mourned for 30
days, this brings us to the close of 39 years of a required 40 year exile. Joshua therefore
waits a year before attacking Jericho, and it is this very time that is Jubilee Zero.
The second Scripture source is here:
(Exo 23:10) And for six years you are to sow your land, and shall gather its
increase, (Exo 23:11) but the seventh year you are to let it rest, and shall leave it,
and the poor of your people shall eat. And what they leave, the beasts of the field
eat. Do the same with your vineyard and your oliveyard. (The Scriptures 1998)

Notice this rule is given before Leviticus 25s list of Shemittah and Jubilee regulations,
suggesting that there was a Shemittah count even before the first Jubilee! In fact, the
moment the Israelites entered Canaan they were counting to the 7th year to let it rest, on
its way to getting to the 50th anniversary that is Jubilee 1.
That being the case, it also suggests strongly that the start of that cycle, the year the
entered the land to fight Jericho in 1405 BCE, had to be year 1 which in turn makes the
previous year a kind of year 50, when the land reverted from the Canaanites back to Abba
YHWH so that Abba YHWH could give the land to Israel the following year.
BCE time:
Shemittahs 1-7: 1399, 1392, 1385, 1378, 1371, 1364, 1357;
Shemittahs 8-14: 1349, 1342, 1335, 1328, 1321, 1314, 1307;
Shemittahs 15-21: 1299, 1292, 1285, 1278, 1271, 1264, 1257;
Shemittahs 22-28: 1249, 1242, 1235, 1228, 1221, 1214, 1207;
Shemittahs 29-35: 1199, 1192, 1185, 1178, 1171, 1164, 1157;
Shemittahs 36-42: 1149, 1142, 1135, 1128, 1121, 1114, 1107;
Shemittahs 43-49: 1099, 1092, 1085, 10784, 1071, 1064, 1057;
Shemittahs 50-56: 1049, 1042, 1035, 1028, 1021, 1014, 1007;
Shemittahs 57-63: 999, 992, 985, 978, 971, 964, 957;
Shemittahs 64-70: 949, 942, 935, 928, 921, 914, 907;
Shemittahs 71-77: 899, 892, 885, 878, 871, 864, 857;
Shemittahs 78-84: 849, 842, 835, 828, 821, 814, 807;
Shemittahs 85-91: 799, 792, 785, 778, 771, 764, 757;
Shemittahs 92-98: 749, 742, 735, 728, 7215, 714, 707;
Shemittahs 99-105: 699, 692, 685, 678, 671, 664, 657;
Shemittahs 106-112: 649, 642, 635, 628, 621, 614, 607;
Shemittahs 113-119: 599, 592, 5856, 5787, 571, 564, 557;
Shemittahs 120-126: 549, 542, 5358, 528, 521, 5149, 507;
Shemittahs 127-133: 499, 492, 485, 478, 471, 464, 457;
Shemittahs 134-140: 449, 442, 435, 428, 421, 414, 407;
Shemittahs 141-147: 399, 392, 385, 378, 371, 364, 357;
Shemittahs 148-154: 349, 342, 335, 328, 321, 314, 307;
Shemittahs 155-161: 299, 292, 285, 278, 271, 264, 257;
4

Jubilee 1 (1356)
Jubilee 2 (1306)
Jubilee 3 (1256)
Jubilee 4 (1206)
Jubilee 5 (1156)
Jubilee 6 (1106)
Jubilee 7 (1056)
Jubilee 8 (1006)
Jubilee 9 (956)
Jubilee 10 (906)
Jubilee 11 (856)
Jubilee 12 (806)
Jubilee 13 (756)
Jubilee 14 (706)
Jubilee 15 (656)
Jubilee 16 (606)
Jubilee 17 (556)
Jubilee 18 (506)
Jubilee 19 (456)
Jubilee 20 (406)
Jubilee 21 (356)
Jubilee 22 (306)
Jubilee 23 (256)

Inclusive of this Shemittah (1078 BCE), the glory has departed Israel with the Ark of the Covenant being
taken by the Philistines, which is the warning that the clock has started running.
5
Assyrian captivity of Israel, in 722 BCE, year 6 of the 50th Shemittah cycle from when the glory departed
Israel.
6
Babylonian captivity of Judah in 586 BCE, year 6 of the 69 th Shemittah cycle from when the glory
departed Israel.
7
Even though the nation of Judah was in Babylon, Leviticus 26:34 makes it clear this is a retroactive
punishment for Land Sabbaths missed from earlier ages. When 69 years are completed, the 70 th heralds the
return. Ten Shemittahs will pass during this period, and I count them continuously because the Jubilees are
restored as if there were no disruption.
8
The first Shemittah since some exiles began returning by permission of Cyrus, 539-536 BCE.
9
The first Shemittah since the Temple was restored in 516 BCE.

10

Shemittah: 162-168: 249, 242, 235, 228, 221, 214, 207;

Shemittahs 169-175: 199, 192, 185, 178, 171, 16410, 157;
Shemittahs 176-182: 149, 142, 13511, 128, 121, 114, 107;
Shemittahs 183-189: 99, 92, 85, 78, 71, 64, 57;
Shemittahs 190-196: 49, 42, 3512, 28, 21, 14, 713;

Jubilee 24 (206)
Jubilee 25: (156)
Jubilee 26: (106)
Jubilee 27: (56)
Jubilee 28: (06)

CE (AD) time:
Shemittahs 197-203: CE214, 9, 16, 23, 3015, 3716, 44;
Shemittahs 204-210: 52, 59, 6618, 7319, 80, 87, 94;
Shemittahs 211-217: 102, 109, 116, 123, 130, 13720, 14421;
Shemittahs 218-224: 152, 159, 166, 173, 180, 187, 194;
Shemittahs: 225-231: 202, 209, 216, 223, 230, 237, 244;
Shemittahs 232-238: 252, 259, 266, 273, 280, 287, 294;
Shemittahs 239-245: 302, 309, 316, 323, 330, 337, 344;
Shemittahs 246-252: 352, 359, 366, 373, 380, 387, 394;
Shemittahs 253-259: 402, 409, 416, 423, 430, 437, 444;
Shemittahs 260-266: 452, 459, 466, 473, 480, 487, 494;
Shemittahs 267-273: 502, 509, 516, 523, 530, 537, 544;
Shemittahs 274-280: 552, 559, 566, 573, 580, 587, 594;
Shemittahs: 281-287: 602, 609, 616, 623, 630, 637, 644;
Shemittahs 288-294: 652, 659, 666, 673, 680, 687, 694;
Shemittahs 295-301: 702, 709, 716, 723, 730, 737, 744;
Shemittahs 302-308: 752, 759, 766, 773, 780, 787, 794;
10

Jubilee 29: (45)17

Jubilee 30: (95)
Jubilee 31: (145)
Jubilee 32: (195)
Jubilee 33: (245)
Jubilee 34: (295)
Jubilee 35: (345)
Jubilee 36: (395)
Jubilee 37: (445)
Jubilee 38: (495)
Jubilee 39: (545)
Jubilee 40: (595)
Jubilee 41: (645)
Jubilee 42: (695)
Jubilee 43: (745)
Jubilee 44: (795)

Identified as a Land Sabbath by Josephus, the year Antiochus IV died.

Another Shemittah identified by Josephus, the year Hyrcanus became high priest.
12
By this time the 50 year count was abandoned in favor of 49 years, in part due to Sadduceean influence.
Hillel the Elder will later patch the count back to 50 years in 10 BCE. As a result of two 49 year Jubilees
the 35 BCE date was missed because it came two years too early, in 37 BCE.
13
7 BCE is year 49of Jubilee 27, at which time the shofar was blown on Yom Kippur to announce the next
spring of 6 BCE as the start of the 28th Jubilee. It was at this very moment, Yom Kippur in 7 BCE, that the
2nd of 3 conjunctions of Jupiter and Saturn in Pisces happened. This was the sign the Magi referred to
Herod, so that 2 years later, he is killing infants two years and under. Yshua is then born in year 1 of the
28th Jubilee, on Friday Tishri 14/September 13, 5 BCE.
14
Switchover to CE time, and there is no year 0, so from 6 BCE we count: -5 (1), -4 (2), -3 (3), -2 (4), -1
(5)---no year 0---1 AD (6), 2 AD (7).
15
This is the year of Yshuas death, when he releases captives from Sheol, fulfilling the prophecy in Luke
4.
16
Confirmed as a Shemittah by Josephus and also proving that Hillel patched the calendar count back to
50 years.
17
Again because we crossed the BC/AD timeline with no year 0. With 5 years from 6-1 BCE and no year
0, we need another 45 years to get to the next Jubilee, hence 45 CE.
18
This is the year the First Jewish War breaks out. The Temple will be destroyed four years later.
19
This is the year the First Jewish War is crushed by Rome, with the final resistance defeated at Masada in
spring of 73. After this Shemittah, the exile of the Jews out of Israel will slowly begin.
20
Bar Kochba Revolt crushed very early in 136 CE (January), so the Shemittah in 137 CE is the last one
where the Jews occupied the land in significant numbers until 1948 CE.
21
Even though the exile of the Jewish people has begun, the Shemittah count remains continuous, as does
the Jubilee, from 1406 BCE. When the scattered Jews returned to Israel, they should have restored the
count what it would have been if there was no interruption.
11

11

Shemittahs 309-315: 802, 809, 816, 823, 830, 837, 844;

Jubilee 45: (845)
Shemittahs 316-322: 852, 859, 866, 873, 880, 887, 894;
Jubilee 46: (895)
Shemittahs 323-329: 902, 909, 916, 923, 930, 937, 944;
Jubilee 47: (945)
Shemittahs 330-336: 952, 959, 966, 973, 980, 987, 994;
Jubilee 48: (995)
Shemittahs 337-343: 1002, 1009, 1016, 1023, 1030, 1037, 1044; Jubilee 49: (1045)
Shemittahs 344-350: 1052, 1059, 1066, 1073, 1080, 1087, 1094; Jubilee 50: (1095)
Shemittahs 351-357: 1102, 1109, 1116 1123, 1130, 1137, 1144; Jubilee 51: (1145)
Shemittahs 358-364: 1152, 1159, 1166, 1173, 1180, 1187, 1194; Jubilee 52: (1195)
Shemittahs 365-371: 1202, 1209, 1216, 1223, 1230, 1237, 1244; Jubilee 53: (1245)
Shemittahs 372-378: 1252, 1259, 1266, 1273, 1280, 1287, 1294; Jubilee 54: (1295)
Shemittahs: 379-385: 1302, 1309, 1316, 1323, 1330, 1337, 1344; Jubilee 55: (1345)
Shemittahs 386-392: 1352, 1359, 1366, 1373, 1380, 1387, 1394; Jubilee 56: (1395)
Shemittahs 393-399: 1402, 1409, 1416, 1423, 1430, 1437, 1444; Jubilee 57: (1445)
Shemittahs 400-406: 1452, 1459, 1466, 1473, 1480, 1487, 1494; Jubilee 58: (1495)
Shemittahs 407-413: 1502, 1509 1516, 1523, 1530, 1537, 1544; Jubilee 59: (1545)
Shemittahs 414-420: 1552, 1559, 1566, 1573, 1580, 1587, 1594; Jubilee 60: (1595)
Shemittahs 421-427: 1602, 1609, 1616, 1623, 1630, 1637, 1644; Jubilee 61: (1645)
Shemittahs 428-434: 1652, 1659, 1666, 1673, 1680, 1687, 1694; Jubilee 62: (1695)
Shemittahs 435-441: 1702, 1709, 1716, 1723, 1730, 1737, 1744; Jubilee 63: (1745)
Shemittahs 442-448: 1752, 1759, 1766, 1773, 1780, 1787, 1794; Jubilee 64: (1795)
Shemittahs 449-455: 1802, 1809, 1816, 1823, 1830, 1837, 1844; Jubilee 65: (1845)
Shemittahs 456-462: 1852, 1859, 1866, 1873, 1880, 1887, 1894; Jubilee 66: (1895)
Shemittahs 463-469: 1902, 1909, 1916, 1923, 1930, 1937, 1944; Jubilee 67: (1945)
Shemittahs 470-476: 1952, 1959, 1966, 1973, 1980, 1987, 1994; Jubilee 68: (1995)
Shemittahs 477-483: 2002, 2009, 2016, 2023, 2030, 2037, 2044; Jubilee 69: (2045)
Shemittahs 484-490: 2052, 2059, 2066, 2073, 2080, 2087, 2094; Jubilee 70: (2095)
Shemittahs: 491-497: 2102, 2109, 2116, 2123, 2130, 2137, 2144End Count (2145)
Conclusion: The Voyage Home
And so the latest return date for Yshua is 2145! It is 6,000 years from Adams creation
(daylight September 24th, 3901 BCE) to Yom Kippur starting sunset, September 23rd in
2099 CE. Counting by Tishri Full Moon (Sukkot) will add 5 days, September 28th sunset.
Well get more into the details of Shemittah and Jubilee rules next week, in Part 2, with
topics such as:
1) Linking Torah Codes research to the rules of Jubilee and Shemittah.
2) Explore the possibility that three years of letting the land go fallow were talked of
in Hezekiahs time, pointing to years 49, 50 and the next year 1 of a new Jubilee
cycle.
3) Demonstrate the intricate rules of letting the land rest in the 7th year and how it
affects three separate harvest seasons.
4) Explain about the 7th, 8th and 9th years of letting the land rest in Leviticus 25. Stay
tuned and Shalom!
END PART 1

12

PART 2: THE TORAH PORTION

Parsha (English-Exodus 1:1-6:1). This week we will read the entire portion.

Ve'eleh shemot beney Yisra'el haba'im Mitsraymah et Ya'akov ish

uveyto ba'u.
Re'uven Shim'on Levi viYehudah.
Isachar Zvulun uVinyamin.
Dan veNaftali Gad ve'Asher.
1) Play by Play commentary where appropriate.
2) Point out key Hebrew words/terms. Color Commentary:
VAYEHI KOL-NEFESH YOTSEY YERECH-YAAKOV (1:5) = And all the
souls emanating from Jacobs thigh. As we have seen, the thigh is a euphemism
for reproduction, and so this refers to lineal or direct descendants.
VAYAKOM MELECH CHADASH (1:8) = a new king arose. Bible.ort.org has
this to say about the rabbinic view:
Or, 'regime' or 'dynasty.' According to tradition, this occurred around the time of
Miriam's birth, which was 2361 (1400 b.c.e.). Hence, the name Miriam denotes
bitterness (Seder Olam Rabbah 3). The 'new king' would then be Thutmose IV,
who reigned 1411-1397 b.c.e.
My commentary: I think they are partly correct here. The Hebrew is better
rendered as a new DYNASTY arose that didnt know Joseph. However, their
dates are way off for a variety of reasons. 1 Kings 6:1 dates the Exodus to 480
years before Solomons 4th year which the scholarly community puts at 967 BCE
and therefore an Exodus on 1447 BCE. The rabbis though put 1313 BCE as the
Exodus, and their discrepancy continues for nearly 900 years more with them
putting the Temple destruction in 432 BCE130 years after Nebuchadnezzar
died (562 BCE).
However the high chronology of Egypt which assumes a sighting of the heliacal
rising of the Sothis star from the old capital of Memphis yields dates VERY
CLOSE to the Bible. When Moshe is driven out at age 40, this is in the early
years of the reign of his rival to the throne, Thutmoses the Third (T-3 as we will
call him.) Therefore Moshes flight into Midian is right after the disappearance or
death of his last royal protector, Queen Hatshepsut (1490 BCE in High
Chronology; Moshe turns 40 in 1487 BCE). From here, Exodus tells us that one

13

pharaoh reigned almost the entire time Moshe was in exile, and that also fits T-3,
who dies just 3 years before Exodus, and it will take time for word to reach Moses
this has happened, and to hear Abba YHWHs call, prepare to cross the desert and
so on, before arriving back in Egypt in early February of 1447 BCE.
The high chronology also works at this other end of the timeline. If the Exodus
happens 80 years after the Pharaoh who did not know Joseph kills Israelite
males that Moshe would have been included with had his parents not floated him
down the Nile, an Exodus happening around 1447 BCE would bring us to about
1527 BCE for Moshes birth and the very start of the reign of Pharaoh Thutmoses
the First, who enslaves the Israelites. His daughter, the princess, would be the
first one ever to be called Daughter of Thoth or as Josephus calls her,
Thermuthis (Tehuti-Mes). The Aramaic Targums call her Tarmuth.
This is where the phrase NEW DYNASTY comes in. In exactly 1570 BCE, THE
NEW KINGDOM IS BORN, and the Pharaoh, Ahmose, just finished driving out
the Hyksos. Since the Hyksos promoted Joseph to vizier, its not surprising that
the first Pharaoh of the NEW KINGDOM did not remember Joseph! Then the
Israelites get enslaved a few years later (around 1567 BCE) and Moshe is born 40
years later. In all, the Israelites were actually enslaved about 120 years, or 3 full
generations. The 4th generation, per prophecy, will return to Canaan 40 years
after this time.
PITHOMRAMESES (1:11) = Pithom in ancient Egyptian means place of
crying out which the Hebrew slaves were surely doing! Rameses was the general
name for the landnamed centuries before any Pharaoh took that title for
themselves. Rameses means son of Ra, Ra being the sun god. Rameses was
named in the Hyksos period and even earlier, because only in early history was
Ra the main deity. By the time of the New Kingdom, the main deity was Amun.
Later still, the two deities would be combined as Amun-Ra.
AVNAYIM (1:14) = birth stool. The women would give birth sitting up while
seated on two stones maybe 18 inches apart. The baby would be delivered by the
midwives through the gap in the stones. This parallels the Canaanite-Hebrew
practice in Genesis 30:3 for surrogate mothers: She said, "Here is my maid
Bilhah, go in to her that she may bear on my knees, that through her I too may
have children." (Genesis 30:3 NAU)
TEVAT GOME (2:3) = Literally papyrus box, the same reed the Egyptians use
to make paper. It was well known from evidence in Egyptian tombs that boats
were made from this material.
BASUF AL SFAT HA-YEOR (2:3) = in the rushes near the bank of the Nile.
SUF here in Hebrew is probably derived from ancient Egyptian THUFmeaning
uncut reeds of papyrus.

14

BAT-PAROH (2:5) = daughter of Pharaoh. This is the Bithia mentioned in 1

Chronicles 4:18, who marries an Israelite named Mered. Interestingly enough,
Egyptian inscriptions do include the name BATI for some prominent women of
that time. Other parts of the Talmud appear influenced by Josephus Thermuthis
reference and call her TARMUTH (Yovioth 47:5); however the most likely
etymology for Thermuthis is TEHUTI-MES or daughter of Thoth. These facts
mean that the woman Egyptologists call Hatshepsut may not be buried in her
tomb, but she faked her death and fled with Mered (perhaps her chief
servant/lover Senenmut?) However, it also is possible that after she fled and bore
Mered four children after she died she was brought back to Egypt for secret
burial.
VAYIGDAL HA-YELED (2:10) = and the child grew. This is a reference to
Moshe being weaned at age 5. Exodus 2:7-:9 makes it clear Moshe is being
nursed as he is growing. This also ties into the later valuations of males, starting
when they turn 5 years old (Leviticus 27:5).
SHEMO MOSHE VATOMER KI MIN-HAMAYIM MESHITITHU (2:10) = she
named him Moshe (saying) I BORE (mashe) him out of the water. MOSHE does
mean son or literally born of____ in ancient Egyptian. By adopting Moshe,
Pharaohs daughter is acting like she literally gave birth to him from the water.
Josephus says the etymology is a bit different, with MO (water) and USES (drawn
from) but this is not widely accepted today. I personally view MOSHE as a kind
of shortened form of a name that was prefixed by the name of an Egyptian deity.
So MOSHE was born of the god of____ but this would not be acceptable when
brought into fellowship with the true Elohim, so the prefix was dropped. I can
never prove this because it is likely all trace of this was erased both from
Egyptian and Hebrew records for different reasons, but if I may hazard a guess, I
have always thought the original was OSARSIPH-MESES, or the son of Osiris.
VAYETZE BAYOM HASHENI VEHINEH SHNEY ANASHIM IVRIM
NITSIM (2:13) = Moshe went out the next day and he saw two Hebrew men
fighting. In the next line, these two men will say Who made you (Moshe) a
prince over us? This is similar to what is said here, at the start of the Korah
rebellion:
Now Korah son of Izhar, son of Kohath the Levite, and the Reubenites Dathan
and Abiram sons of Eliab, and On son of Peleth were proud 2 and rebelled against
Moses with two hundred and fifty Israelites who were leaders of the community,
prominent at the solemn feasts, men of repute. 3 These banded together against
Moses and Aaron and said to them, 'You take too much on yourselves! The whole
community, all its members, are consecrated, and Yahweh lives among them.
Why set yourselves higher than Yahweh's community?' 4 On hearing this, Moses
threw himself on his face. (Numbers 16:1-4 NJB)

15

Therefore Rabbinic tradition, rightly in this case I believe, identifies Dathan and
Aviram as the fighting men, showing they were rebels from the beginning and
never trusted Moshe.
MIDIAN (2:15) = This was the son of Abraham and his wife Keturah and their
descendants settled there in Saudi Arabia. When put into the Arabic dialect this
word becomes very close to MEDINA, which was one of the founding cities of
Islam. However, Jethro himself is a descendant of Esau
Eliphaz was Esaus son by his wife Adah and is probably the grandfather or greatgrandfather of the other Eliphaz who becomes a friend of Job in the land of Uz.
As we will see later, Uz lies in the lands of Edom and directly on the way from
both Israel and Egypt into the land of Midian.
I actually lean more to this explanation now because in this area of land are a
group called the Kenites (Genesis 15:19). In Numbers 24:21, Balaam prophecies
that, unlike their kin Amalek, the Kenites will not die but will prosper because
your dwelling place is enduring and your nest is set in a cliff. It is this same
group of people that Reuel/Jethro/Hobab are descended from in Midian and the
cliffs they nest in are none other than Mount Sinai (Judges 1:16; 4:11).
Therefore, all evidence points to these Kenites being a standalone people in
Canaan before Esau marries into their line through Basemath, meaning Reuel
himself was born in Canaan and migrated and settled in Midian later (Genesis
36:4-5) when Esau his father moved to Seir/Edom (36:8).
A final possibility here is that Reuel may be a title, not a proper name. It means
friend of El and could be hereditary rank of a priest of Midian. If so, then this
Reuel could be the start of that priestly line once he inherits Sinai and the title
Reuel is passed down a few generations to the man known as Jethro or Hobab
(Judges 4:11), who becomes Moshes father in law. Since Jethro means
excellent one, it too may be a title for a priest and not a real name, leaving
Hobab (meaning my fathers bosom) as the real name and Jethro/Reuel as titles
ULECOHEN MIDYAN SHEVA BANOT VATAVONAH VATIDLENAH
VATMALENAH ET-HAREHATIM LEHASKOT TSON AVIHEN (2:16) = and
the priest of Midian had seven daughters who came to draw the water, as they
were beginning to fill the troughs and water their fathers sheep
Notice this is another well of the seven, this time the seven daughters of the
Priest of Midian, just like Beer Sheva was the well of the oath (and the seven) in
Genesis. Moshe, whose name is derived from saving from water or drawn
out is at a place where water is drawn out, a well of the seven, perhaps to remind
him of his real ancestors. Also, if I am correct that Jethro is a descendant of Esau,
then it seems Esaus folk have the equivalent of their well of the seven/oath just
as the sons of Jacob do!

16

REUEL (2:18) = friend of El. Possibly this is another name for Jethro, which is
the explanation I lean to. Others think it could be his grandfather.
TZIPPORAH (2:21) = Lady-bird and their son GERSHOM (2:22) is derived from
GER (stranger) and SHAM (there), or I am a stranger there.
VAYAMOT MELECH MITZRAYIM (2:23) = and the king of Egypt died. Again
the high chronology dates work best with the Scripture details of a 1447 BCE
Exodus. Our range thus far identifies Ahmose as the king who didnt know
Joseph who began reigning in 1570 BCE. But the Pharaoh who killed the infants
would have been Thutmoses the First, who began reigning the year Moshe was
born, 1527 BCE, thus there was a 40 year period (covering the reigns of Ahmose
the First and Amenhotep the First) where Egypt waited to see if slavery would
thin the ranks of the Hebrews and when it didnt they resorted to murder. That
being the case the pharaoh who reigned many years and died while Moshe was in
exile was Thutmoses the Third, who died 3 years before the Exodus, in 1450
BCE.
HOREB (3:1) = means wasteland because of its desert climate. Its other name
SINAI means thorny so its a thorny wasteland where Moshe gets the Torah!
SNEH (3:2) = thorn-bush. There may be a word play or other connection between
SNEH and SINAI, since this is the Burning Bush.
VAYERA MALACH YAHWEH ELAV BELABAT ESH (3:2) = And appeared
the Messenger of Yahweh (to Moshe) in the heart of the fire. Later there will be
no form whatsoever in the pillar of fire or the Burning Bush but only a voice. This
time however, Moshe sees a pre-incarnate Yshua as the Messenger who has Yah
in his name (Exodus 23:20-22).
KI YARE MEHABIT EL-HA ELOHIM (3:6) = for he [Moshe] was afraid to look
at Elohim. One could say Moshe then had the fear of Elohim and this leads to
YHWH-Yireh (the fear of YHWH), one of His titles.
VAERED (3:8) = Literally, I have come down, which indicates that Abba
YHWH has decided to act soon. While He is everywhere, the sense of the
Hebrew is that YHWH has descended from highest heaven to be near His
people that He is about to deliver. Also notice the Kenites, which were mentioned
in Genesis 15 and 36, are not mentioned here, because by this time they have
moved into Edomite territory under Esau their ancestor.
EHYEH ASHER EHYEH (3:14) = I am that I am/ I will be what I will be. The
fact that the Name encompasses all tense or in Hebrew terms states of being
showcases Abba YHWH as the Eternal One. More fundamentally however is the
fact that the I AM is what is revealed to Moshe. Previously patriarchs like

17

Abraham knew the Name of Abba YHWH but not what YHWH calls HIMSELF
in the First Person (I am).
YAHWEH (3:15) = He is or YAH, He who is. This is the THIRD PERSON
MASCULINE of the first person EHYEH. It is EHYEH that YHWH calls
Himself to Himself but YHWH is what MAN calls Him. The simplified form of
YAHWEH is YAH (Exodus 15:1-2), and this is the same exact name in shortened
form (Psalm 68:4).
PAQAD PAQEDETI (3:16) = extraordinary providence. These same words were
spoken by Joseph just before dying in Genesis 50:24. It is a double exploitation of
the root PAQAD, amplifying the providence involved.
DEREK SHLOSHET YAMIM BAMIDBAR (3:20) = a three day journey into the
desert. Although it will take months for Moshe to cross the desert from Midian
into Egypt, Abba YHWH has already figured out exactly when Moshe will arrive
to speak with Pharaoh (Amenhotep II). As a result, the plague clock and other
data (Exodus 7:7, Deuteronomy 1:3) tell us that the only time for this feast would
have been the full moon before Passover, or what will eventually become known
as the Feast of Purim. When this feast (remember from Fast to Feast of Esther
runs Adar/2 Adar 13-15, or three days) did not happen, it seems the timing was
made a place holder for the future event, ensuring that no matter how the calendar
falls the first full moon of spring will always be marking the deliverance of the
Jewish people, either from Persia or from Egypt.
VESHALACHTI ET-YADI (3:20) = Literally, I will send out My hand,
referring to the mighty hand, outstretched arm of YHWH that delivers Israel. In
neutral language we would say, I will display My power.
GAM MEAZ DEBARCHA (4:10) = since the first time You spoke with me.
Because this occasion at this moment is the first time Abba YHWH directly
speaks to Moshe, the Hebrew seems to suggest Abba YHWH had perhaps spoken
to Moshe in the past, before he climbed Sinai. While it is unclear what is meant
precisely, it may have something to do with Abba YHWH calling Moshe to
Midian as he crossed the desert. For more information on how this might suggest
Moshe passed through Jobs country first and perhaps even knew Job personally,
see the Bonus Teaching, Giving Chronological Dates to the Book of Job in the
Haftorah section!
YETHER (4:18) = A variant on Jethro or Yitro, and this variant means
abundance. This may be a title or reference to Jethros wealth or prominence,
not a proper name. Others suggest the name got changed to Jethro (excellent one)
after he made his famous declaration in Exodus 18, now I know that Elohim is
greatest among the gods.

18

VAYIKACH MOSHE EL-ISHTO VEET BANAV (4:20) = and Moshe took his
wife and his sons. The plural indicates that Eliezar has already been born but,
apparently, later details show he had not been circumcised yet until Tzipporah
intervened.
ACHAZEK ET-LIBO (4:21) = harden his (Pharaohs) heart. ACHAZEK is a
form of CHAZAK, to strengthen, so Abba YHWH is saying He will
STRENGTHEN Pharaohs resolve, i.e. increase His stubbornness.
YAHWEH VAYAKAVESH HAMITO (4:24) = YHWH confronted (Moshe)
and wanted to put him to death. This was because Moshe delayed circumcising
one of his sons. Many think this was Gershom who was now about 13 years old,
but more likely this is the new-born Elieazar who may have just passed his 8th day
at that point, explaining better the sense of urgency on Tzipporahs part.
VAYOMER YAHWEH ET-AHARON LECH LIKRAT MOSHE
HAMIDIBARAH (4:27) = and Yahweh said to Aaron, Go meet Moshe in the
wilderness. So, since the Israelites are in bondage, how does Aaron get to move
about freely? Perhaps somehow the Levites were exempt from slavery or Aaron
somehow had high status with Pharaoh to be able to move about freely. Or
maybe even Aaron somehow also escaped Egypt and was living in between Egypt
and Midian. Whatever the case may be, I have not found a single attempt at
explaining this in the rabbinic record.
BAASH (5:21) = stink, as in referring to the way Pharaoh views the Israelites.
The meaning is you have made us appear rotten in the eyes of Pharaoh. A more
neutral and less idiomatic reading is you have destroyed our reputation with
Pharaoh. Of course it is worth pointing out that slaves seldom enjoy wonderful
reputations amongst their royal oppressors.
VEYAD CHAZAKA (6:1) = Literally and with a strong hand, meaning that
Pharaoh will be forced to let Israel go due to YHWHs might.
Torah Question of the Week:
What may this Feast that Abba YHWH calls for but which never happens signify in
Israels future?
END PART 2

19

PART 3: THE HAFTORAH

Torah Question of the Week:
What may this Feast that YHWH calls for but which never happens signify in
Israels future?
This phrase: ET AMI VAYACHOGU LI BAMIDBAR (5:1) = So they can
celebrate a feast to Me in the wilderness. This feast never happens, but the
timing of its request suggests it could be 4 weeks prior to the Exodus itself, or
around where Purim is today. If so, this feast that doesnt happen might be a
placeholder for the later drama of Esther, guaranteeing that each spring,
regardless of the year there will be a story linked to the redemption of Israel
at the full moon nearest the VE.
Bonus Teaching:
Giving Chronological Dates to the Book of Job
In the field of Biblical studies, there have been three great periods of time that have
given scholars the most headaches in dating precisely down through the centuries.
The first of these were resolving the contradictory dates between the books of
Kings and Chronicles. This was a huge problem, until a man named Edmund Thiele
discovered that the Northern and Southern kingdoms reckoned their years
differentlyone from spring and the other from falland also each kingdom dealt
with the fragment of a kings ascension year differently. Thiele published his work in
1965 and called it The Mysterious Numbers of the Hebrew Kings and it remains the
greatest and most popular Biblical dating resource for scholars today.
However, even Thiele himself admitted there are a few very minor discrepancies he
was still figuring out years later and he died before resolving those issues, so another
scholar named Leslie McFall stepped in and made very minor revisions to Thieles
theory which solved the remaining problems. In any case the point is, this is the first
area of major chronological difficulty that had to be solved.
The second area was with respect to the time of the Judges. If we add up all the years
from Exodus to the start of Solomons reign by taking Judges and 1 Samuel in linear,
sequential order we yield a figure of about 605 years. The problem is, this contradicts
the 480 years for this same time period given in 1 Kings 6:1 and 2 Chronicles 3:1.
I undertook to solve this problem in 2011 and after three incarnations of collating
these years, finally hit upon the solution later that year. Basically many of the events
in Judges and 1 Samuel were taking place at the same time and other events that were
listed at the end of Judges actually belonged chronologically at the beginning. Thats
a very long story I will gladly tell another time.

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For now though lets just leave it at the fact that challenge #2 was finally answered
and this left only one other place to figure out: When did Job live, where is the
location of Uz his hometown and who wrote the book that bears his name?
To begin the search, I looked at certain facts that almost every scholar seems to be in
general agreement with. In terms of Job the man, there is little doubt that he belongs
to the patriarchal age, the time of Abraham but before Moshe and the Israelites came
to Mount Sinai, although it still remains possible that Job and Moshe could have
meta point I will return to later.
The reason for this opinion is that it is clear there is no Tabernacle, priesthood or
institutions of any kind regarding sacrifices, no judges raised up to adjudicate Torah
matters and no formal mention of Torah except as "instruction" in one line of Job 22.
All these things point to a time earlier than that of Moshe. The book also mentions the
most primitive form of paganism known in the Middle East, Sabeanism, which was
nature and star worship as opposed to named human-like looking deities that came
later.
And finally, the use of the word kesitah for an unknown measure of money in Job
42:11 is very revealing since the word only appears elsewhere in Genesis 33:19 for
Jacob and Joshua 24:32, but never after the time of Joshua. This means that Job
himself could not have lived past the time of Joshua (dead about 1356 BCE), since
these units of money are mentioned just prior to Jobs death.
But the most important piece of chronological evidence we have comes from Jobs
friend Eliphaz the Temanite, who seems to be a grandson or great-grandson to the
other Eliphaz referred to in Genesis 36 as a son of Esau, so Ill call him Eliphaz
Senior.
This Eliphaz was born when Esau was about 61 years old, in about 1732 BCE in my
chronology. We know this because Esau took two wives when he was 40 years old
just before Jacob fled (Genesis 26:34) and 20 years later after Jacob and Esau
reconciled he took Adah as his wife, and Eliphaz is the first born of Esau and Adah
(Genesis 36:4).
This adjustment is necessary because. Eliphaz Senior, immediate son of Esau had a
son who was named Teman (Genesis 36:10), and both Eliphaz Senior and Teman
migrated to Edom and Mount Seir area with the rest of that family group (Genesis
36:16)22. Alternatively, if Jobs Eliphaz is not a direct descendant of Esaus son, he
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One possible challenge to this idea is that we have no record of Eliphaz Senior being the direct ancestor
of another Eliphaz. While it is true that no all sons are always named from a Biblical figure, another
possibility may be that Eliphaz Senior moved to Edom with his son Teman who, in turn, became a leader of
his land and gave the land its name of Teman. In due time another Eliphaz arose who, if not a direct
descendant of Esau, was still related to that family group which moved to that area. So if Eliphaz Junior
isnt Esaus grandson, he may still be a cousin of those same descendants, such as Omar or Zephi (1
Chronicles 1:36).

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still came from that area and might be a more distant relation to Esaus group that
settled there (see footnote #22, above).
In any case, Edomite territory, as the map below indicates, lays south of both Israel
and Egypt, terminating near the northern tip of the Gulf of Aqaba. Therefore if
Lamentations 4:21 is taken correctly to mean Rejoice and be glad O daughter of
Edom, you who dwell in the land of Uz, which seems the literal reading, then Uz
must be in Edomite territory, making perfect sense that a Temanite would travel
there from Mount Seir.
Another clue to the location of Uz is the mention of the Sabeans or Shebans, in
Job 1:15 being close by.
There were three groups of people that were called this:
1) The Ethiopian line, son of Ramah, 4th son of Cush (Genesis 10:7).
2) Early Semitic line, 10th son of Joktan, son of Eber (Genesis 10:28).
3) 1st son of Jokshan, 2nd son of Abraham and Keturah (Genesis 25:3), known to lie
in proximity to Haran (Ezekiel 27:23).
Of these three, Ethiopia is the odd one out, being too far away from all the possible
locations of Uz to be the Sabeans of Job. Of the remaining two Ebers geography is
wholly uncertain except to say they passed somewhere through Canaan, but it is
Abraham who spent a lot of time in Haran and had connections there, making line #3
the most likely candidate for the Sabeans of Job 1:15. Haran is now identified with
Sanilurfa (a.k.a. Urfa), in Turkey, where the modern city of Edessa is built on its
foundations.
This same Sheba line, that being in Upper Mesopotamia, is confirmed to be near
Haran by Ezekiel 27:23, and these same people were known to be traders in gold
along the route to Midian in Saudi Arabia (Isaiah 60:6, Psalm 72:15)
But, by the time the book of Job mentions Eliphaz Junior (the son of Teman rather
than the father of Teman), he is of a mature and venerable age, which is to say "older
than your father" (15:10). If this verse is referring to Job's father, this would place
Eliphaz well over 100 years old and make it possible that Job's trials happen closer to
1500 BCE. Then Job, who is already advanced in years, is still much younger than
Eliphaz (30:1).
In any case, Teman seems to have settled his own house and land there, thus giving
that land his name, after which another Eliphaz is born, whom Job calls Eliphaz the
Temanite. It would make sense that Eliphaz 2 would come after his ancestor Teman,
who gave Eliphazs hometown its name. Again, Teman is not far from Uz at all.
However, my latest research indicates Uz is further from Midian than previously
thought. This is no issue with respect to Jobs geography, but to maintain my theory

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that Moshe met Job personally, I need another explanation other than to suggest
Moshe went from Midian up to Uz.
That other explanation, I believe is both elegant and simple: Uz in Edomite territory
is directly on the way from going out of Egypt but before Moshe would have stopped
in Midian! So Moshe could have come there BEFORE meeting Jethro, perhaps when
Abba YHWH spoke to him that one other time before Moshe climbed Mount Sinai
for the first time:
(Exo 4:10) And Mosheh said to , O , I am not a man of words, neither
before nor since You have spoken to Your servant, for I am slow of speech and
slow of tongue.
When did Abba YHWH speak with Moshe before? Perhaps on his way out of Egypt and
towards his future father in law!

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3) Haftorah portion: (English- Yeshayahu (Isaiah) 27:6-28:13) and discuss

common themes with the Torah portion. Read entire portion first.

Haba'im yashresh Ya'akov yatsits ufarach Yisra'el umal'u fney-tevel

tnuvah.
Hakemakat makehu hikahu im-kehereg harugav horag.
Besase'ah beshalechah terivenah hagah berucho hakashah beyom
kadim.
4) Our linguistic commentary

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PANEY TAVAL-TENUVAH (27:6) = and fill the face of the earth with fruit.
Although the word EPHRAIM is not here its synonym is. Abba YHWH will
cause though ALL NATIONS to bear the fruit of obeying His Torah. This is the
sole destiny of all humanity.
RUACH QADIM (27:8) = east wind. A clear sign of the Exodus which occurs
both with the locust plague (Exodus 10:13) and the parting of the Sea of Reeds
(Exodus 14:21). The same imagery applies here in Isaiah, but this time it is
against Israel, not Egypt!
SHIKARI EPHRAIM (28:1) = drunkards of Ephraim. SHIKAR/SHEKAR is
called Sychar in the Greek NT, the place where Yshua confronts the Samaritan
woman in Yochanan 4, near Jacobs well. SHEKAR though can also mean
deception.
UVELASHON ETRET (28:11) = and with a foreign tongue. The image here, of
stammering lips and a strange tongue is sometimes used as a justification of
Pentecostal belief. However, in this case at least it seems highly unlikely, if for
no other reason that the people doing the talking are drunks who are throwing up
(7 And these alsoareel with wine and stagger from strong drink: The priest and the
prophet reel with strong drink, They are confused by wine, they stagger from
strong drink; They reel while having visions, They totter when rendering
judgment. 8 For all the tables are full of filthy vomit, without a single clean place.
(Isa 28:7-8 NAU))!
5) Renewed Covenant portion: (English). Yochanan 17:1-26 (all the way through
with applicable footnotes.)
John 17:11
201) Kadosh/Set Apart means that YHWH and His Word will never change; we
can put our trust in Him knowing He will keep His Word. See Unity of the Name
of YHWH in Appendix.
202) A very key passage. Aramaic literally reads that YHWH gave His Name to
Y'shua; therefore, he has the Name of his Father within him.
John 17:12
203) Y'shua keeps them in YHWH's name so when we call upon YHWH in
Y'shua's name, we are calling on YHWH for Salvation. As the Name of YHWH
is in Mashiyach, so are we to have the name of Mashiyach in us, which means
that as followers of Y'shua we are to walk according to his righteousness, observe
Torah and walk in the anointing of the Ruach haKodesh as Mashiyach
demonstrated to us.

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John 17:19
204) Literally, "Their faces." (PY)
John 17:24:
Noting the word FOUNDATIONS is in the plural, meaning there is more than one
foundation for the world or universe. I believe this proves some of the discussion
in Genesis Decoded that there is more than creation of the heavens and the
earth. i.e. that we started with a foundation, laid the earth waste with a flood and
re-created it.
6) Highlight common themes in Aramaic (terms in footnotes which I will read):
7) Apply these themes/issues to modern issues in the Netzari faith. (Keeping
unity in the Set-Apart Name of the Father is just as critical today as it was
2000 years ago!)
8) Relate to all or part of an Appendix portion of AENT or footnotes from a
portion (NT Misconception #8: End of the Torah, p.803).
STUDY QUESTIONS TO BE ANSWERED NEXT WEEK
1) What part of the Exodus drama is recalled or reenacted not just as Passover but at
the other two Great Feasts during the Hebrew year?
2) What is the difference between when Moshe sees the Burning Bush from a
distance, to when he goes up and sees it up close, to when he sees the Pillar of
Fire writing the Ten Commandments?
3) What is the connection between Pharaohs initial refusal and a place in Samaria
that Yshua visited?
4) How does one of Moshes miracles relate to Adam and Eve and Yshua?
5) How does Yshuas discourse hint that some of his disciples may have recently
come out of the Oral Traditions of the rabbis?

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Torah Thought for the Week:

The Born Identity
Every year, as Genesis wanes down and Exodus ramps up, I find myself very naturally
reviewing all my notes on Biblical chronology and genealogy. This year being no
exception, I endeavored to look at some of the more nagging unanswered questions in
this part of the Torah text. Remember for me there are never contradictions in
Scriptureonly things that I figured out and other things that I am still working on.
Some of the findings that have gone from working on to figured out I have been
showing here in recent weeks:
1) When did Job live and when was the book about him written? Who wrote it?
Why? (See earlier essay on Job in these notes.)
2) What lineage is Jethro from?
3) When exactly did Moshe figure out he wasnt Egyptian?
The first two questions I have already attempted to answer in this weeks notes. But the
last one, when did Moshe figure out he was Hebrew, I have saved for now. I call my
answer The Born Identity. Before explaining what I mean, lets look at the actual
challenge from the Scripture:
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Now it came about in those days, when Moses had grown up, that he went out
to his brethren and looked on their hard labors; and he saw an Egyptian beating a
Hebrew, one of his brethren. 12 So he looked this way and that, and when he saw
there was no one around, he struck down the Egyptian and hid him in the sand. 13
He went out the next day, and behold, two Hebrews were fighting with each
other; and he said to the offender, "Why are you striking your companion?" 14 But
he said, "Who made you a prince or a judge over us? Are you intending to kill me
as you killed the Egyptian?" Then Moses was afraid and said, "Surely the matter
has become known." 15 When Pharaoh heard of this matter, he tried to kill Moses.
But Moses fled from the presence of Pharaoh and settled in the land of Midian,
and he sat down by a well. (Exodus 2:11-15 NAU)
Everything that Moshe does from here until the Burning Bush seems to indicate he knew
of his origins for a while. As a prince of Egypt, why would he have cared that two
Hebrews among 2 million of them were fighting? Why bother putting his own life and
position at risk? Whats more, maybe the slaves know too, or else why would they not
acknowledge him as a prince and a judge over them?
And then, even though Jethros daughters call him an Egyptian, he has no trouble
marrying one of them and dwelling with them. A native Egyptian, even a disgraced
prince like Moshe, culturally speaking would rather die than give up his status. This is
after all the 18th Dynasty and the time of the New Kingdom, when Egypt is at the very
peak of her power and influence.

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More than that, Egyptian archaeology reveals the inner souls of the Egyptian people in
terms of the way they saw themselves. Their myths had taught them their land was the
first to be created and the only perfect place on earth. The Egyptians viewed themselves
as semi-divine and the rest of the world as full of barbarians, save perhaps one very rich
king from Mycenae that the Egyptian archives basically said, Well hes not bad, but the
rest of them are evil.
Remarkably, even the common people thought they were better than even royalty among
other nations. One commoner father wrote a letter to his soldier son and complained that
he spent too much time abroad in that dreaded place of Yar. Archaeologists scratched
their heads wondering where Yar was, because the references to it seemed to be
identifying countries all over the Middle East and Africa. Finally, after more than a
century of speculation, John Romer figured out that Yar meant hellhole and that
basically anywhere outside of Egypt was Yar or hell. If this is how the commoners
felt, what about their princes? And whats Prince Moshe doing mingling his royal
bloodif he still thought it was that iswith a Bedouin lady from East Nowhere?
How then could Moshe so easily forget these cultural sensibilities that had been
percolating and penetrating Egypt for centuries before he was even born? Why would he
so easily lave all that behind without giving us a single indication in the depth of his
despair in the Torah he was writing? For me the answer is at least partially obvious: He
knew already he wasnt really Egyptian! But again, to paraphrase the Watergate
hearings, what did the Lawgiver know and when did he know it?
The quote above tells us HE looked on his brethren but the question remains, did he
KNOW these were his brethren at the time or could that knowledge have come to him
somehow in exile? Again, Moshes bearing, perhaps the way he fought the Amalekites
off, even his clothes, identified him as Egyptian to Jethros daughters.
This is where what I call the Born Identity comes in. Abba YHWH had been with
Moshe from the very beginning of his life, preparing him slowly for the mission he would
get later on. It is Abba YHWH Who would have given Moshe a natural empathy for his
enslaved brethren and an innate curiosity to understand things more deeply than the
official royal-corporate version of things he had undoubtedly been raised on.
One of the things I have long believed is that Moshes original Egyptian name linked him
to a particular Egyptian deity. Moshe meaning born of I think Josephus is correct that
the original name was Osiris, or something like Asiri-Meses, and that when Moshe
encountered Abba YHWH, he simply dropped the Osiris part and became Moshe.
Since the Torah calls him Moshe throughout it is difficult to be certain when this
change happened with his name, but there is one tantalizing hint worth exploring and I
commented on it already in the linguistics:
GAM MEAZ DEBARCHA (4:10) = since the first time You spoke with me.
Because this occasion at this moment is the first time Abba YHWH directly

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speaks to Moshe, the Hebrew seems to suggest Abba YHWH had perhaps spoken
to Moshe in the past, before he climbed Sinai. While it is unclear what is meant
precisely, it may have something to do with Abba YHWH calling Moshe to
Midian as he crossed the desert or something he heard while pasturing Jethros
flocks at the base of the mountain.
So did Abba YHWH speak with Moshe before the big encounter in Exodus 3-4? I think
the answer is yes. Moshe had 40 years to settle in Midian and he is his own editor. For
whatever reason, that first calling is not given in the official record, and I think the reason
why is simple: Moshe is embarrassed because he didnt do well the first time Abba
YHWH spoke with him.
I admit this is speculative, but look at how he almost fails to embrace the mission this
time out, as I explained previously in the teaching, The Worst Job Interview in History:
While I alluded to this earlier in part 1, it certainly bears repeating, one of the central
ironies of the Exodus drama. For those of us who seek glory in a great adventure,
Abba YHWH will pass over us and give it to a humble servant like Moshe. But
Moshe is in fact so humble that he doesnt want the job! The more he protests, the
more Abba YHWH insists hes going to Egypt.
And Moshe is all too human in his attempts to wiggle out the job. He worries about
his abilities to present himself well, that he doesnt have enough knowledge, the
Egyptians and Hebrews wont listen to them. All of these things, and more, are
reality based concerns.
Its not like Moshe is lazy or has a low self-esteem. He is being practical in a manbased way. It is very much how we might assess our own limitations and stress out
over the demands of an imminent project.
Whats funny is that we might in a sense do the opposite in a job interviewperhaps
exaggerate slightly our skills or overly emphasize qualifications. Moshe though is
humble and he will not put any airs on for himself. And that is exactly what makes
him great, that he, as Yshua says, is really a servant. It is only servants who become
great in the kingdom.
Time and time again, that humility, even when frustrating Abba YHWH as Moshe
throws up one obstacle after another, remains the very thing that Abba YHWH
treasures the most about him. It is an object lesson for all of us, because, by humility
we become great and, in Moshes case at least, get know Abba YHWH PANIM AL
PANIM, face to face.
The other thing to look at is when Abba YHWH reveals Himself in Exodus 3 as the
Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob Moshe doesnt seem
to bat an eyelash and ask, Im sorry, who are these guys again? Im just a stuttering
Egyptian prince! He already knows who Abraham, Isaac and Jacob are and what it

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means to be related to them so how did he find out? Again he seems fully Egyptian
throughout Exodus 2, but then knows all about Abraham and company by Exodus 3.
What happened in between?
I believe the answer is that Born Identity, that innate drive in Moshe to find out all he
can about his situation in Midian. In the beginning he might have felt forced to stay
there, perhaps maybe he would raise up an army and return to Egypt to take the throne by
force.
But sometime before he decided to marry Tzipporah, either Abba YHWH directly or
someone else told him who he was. Right now, based on what I just figured out in terms
of genealogy, my wager is on his father in law Jethro or Reuel.
As we saw earlier, Reuel is a son of Esau who is born in Canaan but migrates to Edomite
territory with his father later. As a result, Reuel is in a perfect position to keep tabs on
his extended Abrahamic family. The traders who sold Joseph into slavery in Egypt were
from Reuels hometown and as the fame of Joseph spread, Reuel would have known
exactly what his Canaanite cousins were up to throughout this time. His location would
have brought him into close proximity with his brother Eliphaz, as well as distant
relations from his relative Abraham through his wife Keturah, who gave birth to son
named Midian.
The caravans ran of course regularly from Egypt into Midian, and with them the news of
the day would have filtered through the merchants and others that knew Jethro well. And
so, when Esau becomes aware that Jacob is blessed to lead the patriarchal clana fact
that he does later embrace and acceptEsau must have communicated those facts down
to his descendants which would include Jethro.
Then, at some point I believe Moshe had a revelation from Abba YHWH, kind of like his
equivalent of Paul on the Damascus Road with something painful but life changing. But
I believe when Exodus 1:11 says that Moshe looked upon his people and noted their
burdens, given the fact that Moshe himself wrote those lines about himself, it seems
likely this is a clue that, by his 40th year, Moshe knows he is a Hebrew.
Moshe then recovers his lineage and understands his destiny, but that wont make it any
easier for him as he returns to confront Pharaoh and gives himdare I say itthe Born
Ultimatum.
Im Andrew Gabriel Roth and thats your Torah Thought for the Week!
Next week we will be exploring Vayera, or Exodus 6:2-9:35. Our Haftorah portion will
be Ezekiel 28:25-29:21 and our Renewed Covenant reading will be from Romans 9:14-17
and 2 Corinthians 6:14-7:1. Stay tuned!

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