Exodus Chapter Six. Exodus 6:1

Transcription

1 Exodus Chapter Six Exodus 6:1 Exodus 6:1 Then the Lord said to Moses, Now you shall see what I will do to Pharaoh; for under compulsion he will let them go, and under compulsion he will drive them out of his land. The Lord assures the dejected and discouraged Moses by telling him that under compulsion Pharaoh will be forced to free the Israelites. In fact, Pharaoh himself will drive the Israelites from the land of Egypt. Moses is suffering not only for being rejected himself as the Lord s messenger but because he feels that he has caused his people even greater suffering. It was unbearable for him to think that he caused them more suffering. Again, the suffering of the Israelites was the direct result of Pharaoh s bad decision and tyranny rather than Moses. Under compulsion is composed of the preposition b- ),(בּ which is followed by the feminine singular form of the noun yāḏ (י ד) which is modified by the adjective ḥā zāq ז ק),(ח which literally means by a might hand. The preposition is a marker of means and the noun yāḏ means hand which refers to God s power. The adjective ḥā zāq means mighty referring to the exertion of God s power. Therefore, the Lord is saying to Moses that he will now witness for himself the Lord delivering the Israelites by means of His divine omnipotence. The adjective ḥā zāq appears twelve times in Exodus 4-14, mostly with the Lord as the agent but four times in the passive or stative sense in the phrase Pharaoh s heart was hardened. Notice that the Lord does not even attempt to explain why He chose to confront Pharaoh in such a way or why Pharaoh scoffed at His demands. Rather, He simply communicates to Moses His original promise in Exodus 3:19 to deliver Israel by the exertion of His power. Again, Moses is not aware that God has already figured into His plan Pharaoh s stubborn refusal to Israel free. God is going to use Pharaoh s negative decision so as to manifest His power more magnificently. If Pharaoh let Israel go, there would have been no ten plagues and thus no revelation of God s power as displayed in the plagues. If Pharaoh had released the Israelites, the latter and Moses would never have known experientially how powerful God is. So what appeared to be a deteriorating situation was actually quite the opposite. Rather, this impossible situation provided an opportunity to God to demonstrate that He could do the impossible, namely cause stubborn Pharaoh to free the Israelites. Exodus 6:1 presents the first of four occurrences in 1-8 of the phrase I am the Lord. It emphasizes God s responsibility to fulfill His covenant promises to the patriarchs as well as His faithfulness to these promises. It also expresses His 2011 William E. Wenstrom, Jr. Bible Ministries 1

2 absolute sovereign authority. It emphasizes that the fulfillment of the promises to the patriarchs are unconditional meaning that their fulfillment is totally based upon the faithfulness of God rather than the faithfulness of the patriarchs themselves. Exodus 6:2-4 Exodus 6:2 God spoke further to Moses and said to him, I am the Lord; 3 and I appeared to Abraham, Isaac, and Jacob, as God Almighty, but by My name, Lord, I did not make Myself known to them. 4 I also established My covenant with them, to give them the land of Canaan, the land in which they sojourned. (NASB95) In these verses, God again mentions His covenant with Abraham, Isaac and Jacob. Up to this point in the narrative, this is the sixth time that the patriarchs are mentioned by God (2:24; 3:6, 15, 16; 4:5). God says that He made Himself known to the patriarchs as El Shaddai, God Almighty (Genesis 17:1; 35:11) and did not identify Himself to them as Yahweh,(יהוה) Lord, which is the personal name of God emphasizing the immanency of God meaning that He involves Himself in and concerns Himself with and intervenes in the affairs of men whereas Elohim, God emphasizes the transcendent character of God. Yahweh is the personal covenant name of God emphasizing that the Lord was involving Himself in and concerning Himself with and intervening in the life of the Israelites and fulfilling His covenant promises He made to the patriarchs. It indicates that God was faithful to His covenant promises to the patriarchs. God also states that He promised to give these men and their descendants the land of Canaan. This promise is a part of the Abrahamic covenant. It is sometimes called the Palestinian covenant, which is in fact an extension of the Abrahamic covenant, which is recorded in Genesis 12:1-3. Like the Abrahamic covenant, the Palestinian covenant that the Lord established with Abram denoted the Lord s gracious undertaking for the benefit of Abram and his descendants. Like the Abrahamic covenant, the Palestinian covenant was unconditional meaning that its fulfillment was totally and completely dependent upon the Lord s faithfulness. The Lord identifies the land of Canaan as the land that was promised to Abraham in Genesis 12:1. Now, remember, this promise was not yet fulfilled since the Canaanites were still occupying the land, thus Abram had to continue to trust the Lord to deliver on His promise. The Lord s promise of land to Abram and his descendants in Genesis 13:14-17 is an extension upon His promise to Abram in Genesis 12:1 and is thus related to the Abrahamic covenant. The Palestinian covenant was a confirmation and 2011 William E. Wenstrom, Jr. Bible Ministries 2

3 enlargement of the original Abrahamic covenant and amplified the land features of the Abrahamic covenant (Gen. 13:14-15; 15:18). The Palestinian covenant was confirmed to Isaac (Gen. 26:3-4) and Jacob (Gen. 35:12), reiterated to Moses (Ex. 6:2-8) who described the geographical boundaries of the land in Numbers 34:1-12 and who prophesied the fulfillment of this covenant during the millennium in Deuteronomy 30:1-9. The land grant under the Palestinian covenant: (1) Most of the land in Turkey (2) Most of East Africa (3) Saudi Arabia (4) Yemen (5) Oman and Red Sea (6) Syria (7) Iraq (8) Jordan. The land grant has boundaries on the Mediterranean, on Aegean Sea, on Euphrates River and the Nile River. Deuteronomy 30:1-10 describes seven features of the Palestinian covenant: (1) The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68; 30:1-3). (2) There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3). (3) Israel s Messiah will return (Deut. 30:3-6). (4) Israel will be restored to the land (Deut. 30:5). (5) Israel will be converted as a nation (Deut. 30:4-8; cf. Rm. 11:26-27). (6) Israel s enemies will be judged (Deut. 30:7). (7) The nation will then receive her full blessing (Deut. 30:9). The Lord promises that this land would be given to Abram s descendants and this promise was fulfilled to a certain extent by Israel under Joshua (Josh. 21:43-45; cf. 13:1-7) and David and Solomon (1 Kgs. 4:20-25; Neh. 9:8). The prophets of Israel prophesied of the Palestinian covenant s literal and ultimate fulfillment during the millennial reign of Christ (Isa. 11:11-12; Jer. 16:14-16; 23:3-8; 31:8, 31-37; Ezek. 11:17-21; 20:33-38; 34:11-16; 39:25-29; Hos. 1:10-11; Joel 3:17-21; Amos 9:11-15; Micah 4:6-7; Zeph. 3:14-20; Zech. 8:4-8). During the millennial reign of Christ, the northern boundary of Israel will extend from the Mediterranean Sea to the Euphrates River (47:15-17), incorporating much of modern Lebanon and Syria. The eastern border will extend south from the Euphrates River, incorporating the Golan Heights and portions of Syria almost up to Damascus, and continue south to where the Jordan River leaves the Sea of Galilee. The river will be the eastern border to the Dead Sea s southern end (47:18). From there the southern border will go westward, incorporating the Negev and parts of Sinai all the way along the Brook of Egypt (the modern Wadi-el-Arish) to the point where it reaches the Mediterranean Sea (47:19), the western border (47:20). Although the land will have twelve tribal divisions, these subdivisions will differ form those in the Book of Joshua. Ezekiel 48:1-7 describes the northern subdivisions for seven of the twelve tribes. From the north to the south they will be: (1) Dan (48:1) (2) Asher (48:2) (3) Naphtali (48:3) (4) Manasseh (48:4) (5) Ephraim (48:5) (6) Reuben (48:6) (7) Judah (48:7). Ezekiel 48:8-22 describes the holy mountain, which will be south of Judah and north of Benjamin, separating the northern and the southern tribes William E. Wenstrom, Jr. Bible Ministries 3

4 Ezekiel 48:23-29 describes the subdivisions of the remaining five tribes in the south. From north to south, they will be: (1) Benjamin (48:23) (2) Simeon (48:24) (3) Issachar (48:25) (4) Zebulun (48:26) (5) Gad (48:27) next to the southern border. Therefore, God is telling Moses the basis for which He is going to act against Pharaoh and deliver Israel, namely He promised the patriarchs and their descendants, the Israelites the land of Canaan. Thus, Israelite deliverance from Egypt was based upon the promises of God and specifically, it is based upon God s faithfulness to His promises. Thus, what the patriarchs trusted would take place in the future was now underway in Moses day. Exodus 6:5 Exodus 6:5 Furthermore I have heard the groaning of the sons of Israel, because the Egyptians are holding them in bondage, and I have remembered My covenant. (NASB95) The expressions I have heard and I have remembered both are idiomatic ways of saying I am about to act upon My promises to My people. They express they will keep His promises. Thus, Israel can be assured of their deliverance since their deliverance is based upon God s faithfulness to His promises to the patriarchs. Exodus 6:6-8 Exodus 6:6 Say, therefore, to the sons of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. 7 Then I will take you for My people, and I will be your God; and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians. 8 I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am the Lord. (NASB95) In verse 6, God is saying that based upon My promises to give to the patriarchs and their descendants the land of Canaan, I will act and deliver the Israelites from the Egyptians. God makes seven promises in these verses: (1) He will free the Israelites from Egyptian slavery. (2) He will redeem the Israelites by the exertion of His power and with great judgments. (3) He will take the Israelites as His people. (4) He will be their God. (5) The Israelites will know that He is the Lord their God who 2011 William E. Wenstrom, Jr. Bible Ministries 4

5 delivered them from Egypt. (6) He will bring the Israelites to the land which He promised to the patriarchs. (7) He will give it to the Israelites to posses. Notice that God promises to do all the work. The Israelite and Moses part is to exercise faith in these promises. Faith appropriates the omnipotence of God (Matthew 17:20). All of these promises are also prophecies, which were all fulfilled. Verse 7 presents the election of the nation of Israel. This expressed by the phrases My people and your God. Of all the nations of the earth, the Bible teaches that only Israel has been elected by God. This election was based upon grace meaning that they didn t earn it or deserve it. They did not merit it. In verse 8, God reiterates His promise of the land of Canaan to the patriarchs in order to emphasize His determination to fulfill this promise. Exodus 6:9-13 Exodus 6:9 So Moses spoke thus to the sons of Israel, but they did not listen to Moses on account of their despondency and cruel bondage. 10 Now the Lord spoke to Moses, saying, 11 Go, tell Pharaoh king of Egypt to let the sons of Israel go out of his land. 12 But Moses spoke before the Lord, saying, Behold, the sons of Israel have not listened to me; how then will Pharaoh listen to me, for I am unskilled in speech? 13 Then the Lord spoke to Moses and to Aaron, and gave them a charge to the sons of Israel and to Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt. (NASB95) It is understandable that the Israelites would not listen to Moses. The Israelites had suffered their entire lives and this latest incident with Pharaoh has destroyed all hope. The God of their forefathers seemed to them but a impotent person and at worst non-existent. Stuart has an excellent comment, Optimism is often dashed by suffering, especially ongoing suffering. Faith is often diminished by hardship because emotions play a powerful part in most human thinking, and thinking can become increasingly pessimistic when any sort of pain continues unabated. Accordingly, it is understandable that the Israelites would not listen (v. 9) to Moses latest message of divine reassurance, even though they had previously welcomed Yahweh s words (4:29 31). Pharaoh s strategy (5:7 9) had proved remarkably successful. The people were overcome by impatience for relief and by hard slavery (niv discouragement and cruel bondage ). 1 The Lord commands Moses to return to Pharaoh and demand that he free the Israelite slaves. But Moses responds by arguing that if the Israelites who are his 1 Stuart, D. K. (2007). Vol. 2: Exodus (electronic ed.). Logos Library System; The New American Commentary (173). Nashville: Broadman & Holman Publishers William E. Wenstrom, Jr. Bible Ministries 5

6 brethren don t listen to him, how will Pharaoh, who is his enemy, listen to him? His logic is sound but not based upon faith in the promises of God. He is using human rationalism to solve the problem he faces. At the end of verse 12, Moses reiterates a previous protest in order to be released from his duties. He states that he is unskilled in speech, which in the Hebrew literally means My lips are uncircumcised. This does not indicate he had a speech impediment but rather he was using the metaphorical language of circumcision that he was not ready for public speaking. He might have been thinking that if God was willing to kill him for not circumcising his boys then maybe God would be willing to dismiss him as His representative to Pharaoh for being unwilling to speak to Pharaoh again. Moses is discouraged. So it is no surprise that he would be seeking to be removed from his office, which he believes will end his suffering. In verse 13, the Lord ignores Moses complaints and his resignation and instead commands both him and his brother to lead the Israelites out of Egypt by His power. The Lord is telling Moses he has a duty to perform and there is no getting out of it. Moses faith and obedience is being tested as was the case with the patriarchs. Like the patriarchs before him, Moses must learn to rest in the promises of God in order to fulfill his commission and to experience victory over seemingly insurmountable odds. Exodus 6:14-27 Exodus 6:14 These are the heads of their fathers households. The sons of Reuben, Israel s firstborn: Hanoch (HAY nahk) and Pallu (PAL yoo), Hezron and Carmi (KAHR migh); these are the families of Reuben. 15 The sons of Simeon: Jemuel (jih MYOO el) and Jamin (JAY min) and Ohad (OH had) and Jachin (JAY kin) and Zohar (ZOH hahr) and Shaul (SHAWL) the son of a Canaanite woman; these are the families of Simeon. 16 These are the names of the sons of Levi according to their generations: Gershon (GUHR shahn) and Kohath (KOH hath) and Merari (mih RAY righ); and the length of Levi s life was one hundred and thirty-seven years. 17 The sons of Gershon: Libni (LIB nigh) and Shimei SHIM ih igh), according to their families. 18 The sons of Kohath: Amram and Izhar (IZ hahr) and Hebron and Uzziel (UHZ ih uhl); and the length of Kohath s life was one hundred and thirty-three years. 19 The sons of Merari: Mahli (MA (A as in cat) ligh)and Mushi (MYOO shigh). These are the families of the Levites according to their generations. 20 Amram married his father s sister Jochebed (JAHK uh bed), and she bore him Aaron and Moses; and the length of Amram s life was one hundred and thirty-seven years. 21 The sons of Izhar (IZ hahr): Korah (KOH ruh) and Nepheg (NEE feg) 2011 William E. Wenstrom, Jr. Bible Ministries 6

7 and Zichri (ZIK righ). 22 The sons of Uzziel (UHZ ih uhl): Mishael (MISH eh uhl) and Elzaphan (el ZAY fan) and Sithri (SITH righ). 23 Aaron married Elisheba (ih LISH ih bah), the daughter of Amminadab (uh MIN uh dab), the sister of Nahshon (NAH shahn), and she bore him Nadab (NAY dab) and Abihu (uh BIGH hyoo), Eleazar (El ih AY zuhr) and Ithamar (ITH uh mahr). 24 The sons of Korah: Assir (AZ uhr) and Elkanah (el KAY nuh) and Abiasaph (uh BIGH uh saf); these are the families of the Korahites. 25 Aaron s son Eleazar married one of the daughters of Putiel (PYOO tih el), and she bore him Phinehas (FIN ih huhs). These are the heads of the fathers households of the Levites according to their families. 26 It was the same Aaron and Moses to whom the Lord said, Bring out the sons of Israel from the land of Egypt according to their hosts. 27 They were the ones who spoke to Pharaoh king of Egypt about bringing out the sons of Israel from Egypt; it was the same Moses and Aaron. Exodus 6:14-27 contains the genealogy of Moses and Aaron. It establishes these two men as being in the tribe of Levi and the Amramite branch of the Kohath clan. It might appear out of place at this point in the narrative to some readers. However, the genealogy was inserted here at this point in the narrative to identify 2011 William E. Wenstrom, Jr. Bible Ministries 7

8 Moses and Aaron and authenticate them as representing God within the larger history of Israel. This genealogy demonstrates that these two brothers in the line of Levi, which became the priestly tribe in Israel. This genealogy presents Moses and Aaron s pedigree and thus their authority to lead the people of Israel out of Egypt. Aaron is mentioned first since he was born first. Notice that in this genealogy only three of Jacob s sons are mentioned, namely the first three in the order in which they were born. Reuben was the first child that Leah bore to Jacob and his name means, behold or see, a son and his birth is recorded in Genesis 29:32. Simeon was the second child that Leah bore to Jacob and his name means, the Lord has heard and his birth is recorded in Genesis 29:33. Levi was the third child that Leah bore to Jacob and his name means, My husband will be attached to me and his birth is recorded in Genesis 29:34. This genealogy corresponds to the one presented by Moses in Genesis 46:8-11 but diverges from it once the writer comes to Levi since it is concerned with Moses and Aaron family background emphasizing that they were in the line of Levi. Reuben and then Simeon are mentioned followed by Levi. If the genealogy is concerned only with the tribe of Levi, then why mentioned Reuben and Simeon? The first two sons of Jacob are mentioned followed by Levi in order to demonstrate the tribe of Levi s position of honor in the tribal biography. Verse 16 begins the lineage that will be traced down to Aaron s grandson, Phinehas, who is mentioned in verse 25, because it is the lineage of the tribe of Levi, Jacob s third son. If Levi was the tenth son, then the preceding nine boys would have been mentioned in this genealogy. The mention of a Canaanite woman in verse 15 as the father of Shaul contrasts with the line of Levi emphasizing the purity of the line of the Levi, which was essential for the priestly line. Also, it emphasizes with the reader that some of the matriarchs in Israel were not Israelite by birth. In Exodus 6:17-25, the first generation after Levi, Gershon, Kohath and Merari are listed. Only the sons of Kohath served as priests. Even though Gershon was the oldest, Levi s second born, Kohath and his sons were chosen to be priests indicating that primogeniture was not the decisive factor in determining who should serve as a priest in Israel. The ages of three individuals appear in this genealogy, namely, Levi, Kohath and Amran since Moses and Aaron directly descended from them. Interestingly, verses 20 records that their father married his aunt, i.e. his father s sister, Jochebed. Leviticus 18:12 says that an Israelite must never have sexual intercourse with their father s sister, i.e. their aunt. Thus, under the Mosaic Law, this marriage would have been outlawed. However, Amram s marriage to Jochebed violated no law because their marriage antedated the Law given to Israel at Sinai William E. Wenstrom, Jr. Bible Ministries 8

9 In Exodus 6:20-25, the father of Moses and Aaron, Amram, as well as their uncles and cousins are chronicled. The Amram that appears in verse 18 is not the same Amram who is said to be the father of Moses and Aaron in verse 20 since 430 years lapsed from the time Levi moved with his brothers and his father Jacob to Egypt in 1876 to the Exodus led by Moses in 1446 B.C., which would entail more than two generations as having occurred between Moses and Levi. Moses marriage is not mentioned and yet Aaron s family is traced to his sons and his grandson Phinehas since Moses wife Zipporah was not a Hebrew. Aaron married a woman from the tribe of Judah, Elisheba, whose father and brother were ancestors of Jesus Christ according to a comparison of Numbers 1:7; 2:3; 7:12, 17; 10:14 and Ruth 4:17 as well as Matthew 1:4 and Luke 3:33. The mention of Korah s lineage is ominous since Korah led a rebellion against Moses as recorded in Numbers 16. This clan though was very powerful and are worthy of being mentioned for that reason alone. Another interesting note is that when Moses wrote this genealogy in Exodus 6:14-27, Aaron s first two sons, Nadab and Abihu were dead by reason of their illegal activity recorded in Leviticus 10:1-2. In Numbers 3:2-3, Moses mentions the death of these two and that Aaron s remaining sons, Eleazer and Ithamar, continued as priests. However, here in Exodus 6:20-25, Eleazer s son Phinehas is mentioned but there is no mention of Ithamar s children, which is unusual since the latter was the ancestor of a large division of priests (Num 4:28, 33; 7:8; 1 Chr 24:1 6; Ezra 8:2). The reason for this omission is that Exodus 6:14-27 is a selected genealogy in which Moses is mentioning only the most famous of Aaron s sons. Phinehas played a prominent role in destroying a cultic prostitution scandal at Baal-Peor (Numbers 25). Thus, it should not be surprising that Eleazar s son, Phinehas is mentioned in this genealogy and not the sons of Ithamar. Exodus 6:28-30 Exodus 6:28 Now it came about on the day when the Lord spoke to Moses in the land of Egypt, 29 that the Lord spoke to Moses, saying, I am the Lord; speak to Pharaoh king of Egypt all that I speak to you. 30 But Moses said before the Lord, Behold, I am unskilled in speech; how then will Pharaoh listen to me? (NASB95) This paragraph does not present Moses presenting a second protest with regards to the Lord commissioning him to go to Pharaoh and communicate the Lord s demand that Pharaoh free Israel to serve Him. Rather, it is simply reminding the reader of what Moses said in Exodus 6:12. Exodus 6:14-27 was parenthetical. Thus, Moses under the inspiration of the Holy Spirit felt it important to reiterate his complaint before continuing with the story William E. Wenstrom, Jr. Bible Ministries 9

10 Exodus 6:9-12 records the Lord commanding Moses to return to Pharaoh and demand that he free the Israelite slaves. But Moses responds by arguing that if the Israelites who are his brethren don t listen to him, how will Pharaoh, who is his enemy, listen to him? His logic is sound but not based upon faith in the promises of God. He is using human rationalism to solve the problem he faces. Exodus 6:28-30 reminds the reader of this complaint in Exodus 6:9-12. In addressing Moses in Exodus 6:29, God identifies Himself as the Lord meaning that He is the eternal one who is ever present with His people and fulfills His covenant promises to His people. Lord is the proper noun yhwh,(יהוה) which is the personal name of God emphasizing the immanency of God meaning that He involves Himself in and concerns Himself with and intervenes in the affairs of men whereas Elohim, God emphasizes the transcendent character of God. It is the personal covenant name of God emphasizing that the Lord was involving Himself in and concerning Himself with and intervening in the life of the Israelites and fulfilling His covenant promises He made to the patriarchs. It indicates that God was faithful to His covenant promises to the patriarchs. At the end of verse 12, Moses states that he is unskilled in speech, which in the Hebrew literally means My lips are uncircumcised. Here in verse 30, this complaint is brought up again. This does not indicate Moses had a speech impediment but rather he was using the metaphorical language of circumcision that he was not ready for public speaking. He might have been thinking that if God was willing to kill him for not circumcising his boys then maybe God would be willing to dismiss him as His representative to Pharaoh for being unwilling to speak to Pharaoh again. Moses is discouraged. So it is no surprise that he would be seeking to be removed from his office, which he believes will end his suffering. Exodus 4:10 Then Moses said to the Lord, Please, Lord, I have never been eloquent, neither recently nor in time past, nor since You have spoken to Your servant; for I am slow of speech and slow of tongue. 11 The Lord said to him, Who has made man s mouth? Or who makes him mute or deaf, or seeing or blind? Is it not I, the Lord? 12 Now then go, and I, even I, will be with your mouth, and teach you what you are to say. (NASB95) In Exodus 4:10, Moses was speaking figuratively in the sense that he is politely accepting the assignment given to him by the Lord and expressing typical Near Eastern exaggerated humility, which is indicated by the fact that Moses throughout the rest of the Pentateuch does most of the speaking to Israel and Pharaoh. Nowhere for the rest of Exodus do we see Moses showing the slightest hesitation in speaking to either the Israelites or to Pharaoh. In fact, Stephen in Acts 7:22 says that Moses was a powerful speaker William E. Wenstrom, Jr. Bible Ministries 10

11 However, in Exodus 6:9 and 30, Moses is saying that he is not ready for the assignment to speak to Pharaoh. In verse 13, the Lord ignores Moses complaints and his resignation and instead commands both him and his brother to lead the Israelites out of Egypt by His power. The Lord is telling Moses he has a duty to perform and there is no getting out of it. Moses faith and obedience is being tested as was the case with the patriarchs. Like the patriarchs before him, Moses must learn to rest in the promises of God in order to fulfill his commission and to experience victory over seemingly insurmountable odds. However, Exodus 7:1-5 records God ordering Moses to go to Pharaoh. However, these verses differ from Exodus 6:13 in that Exodus 7:1-5 records the same things God told Moses to say to Pharaoh as recorded in Exodus William E. Wenstrom, Jr. Bible Ministries 11