Quails, Marn and Water
Exod. 16:1-17:8
16:1 – “They took their journey from Elim, and all the congregation of the children of Yisra`el came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.” One month after Pesakh and the Exodus. This day would later become known as Pesakh Sheni, or the Second Passover, “Say to the children of Yisra`el, ‘If any man of you or of your generations is unclean by reason of a dead body, or is on a journey far away, he shall still keep the Pesakh to Yahuah. In the second month, on the fourteenth day at evening they shall keep it; they shall eat it with matzah and bitter herbs.” (Num. 9:10, 11).
The Yisra`elites left Egypt a month previously, but it is only now that the little amount of dough or matzot that was taken with them has run out. Given the size of each family, this was miraculous in the provision of Yahuah, either by extending the food or by reducing the amount needed for each meal. This miracle can be seen to be repeated by Eliyahu and the widow of Tzarfat, “She went and did according to the saying of Eliyahu: and she, and he, and her house, ate many days. The jar of meal did not empty, neither did the jar of oil fail, according to the word of Yahuah, which He spoke by Eliyahu.” (1 Kgs. 17:14, 15).
16:2 – “The whole congregation of the children of Yisra`el murmured against Moshe and against Aharon in the wilderness;” Just a month from the redemption out of slavery and the rescue from Par`oh’s hordes, the People started murmuring against Moshe and Aharon. To murmur against Yahuah’s prophets is to complain against Yahuah Himself. This is the prime reason that Yahuah calls for all khametz to be removed from the People. The mutterings would start with just a few people, only to spread to the whole mass of Yisra`elites.
The People would not starve, as the flocks and herds that were taken out with them. However, these were for sacrifice (Exod. 3:18) and for the increase of stock.
16:3 – “and the children of Yisra`el said to them, ‘We wish that we had died by the hand of Yahuah in the land of Egypt, when we sat by the flesh-pots, when we ate our fill of bread, for you have brought us out into this wilderness, to kill this whole assembly with hunger.’” It is typical of the flesh that it is short-term sighted. The stomach is over-ruling the mind, in that the immediate circumstance of hunger has over-shadowed the years of slavery. It is most unlikely that, as slaves, they had their fill of food and certainly did not have the luxury of time to enjoy it even if they had.
16:4 – “Then said Yahuah to Moshe, ‘Behold, I will rain bread from the sky for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law, or not.’” This is the first proof test of the People by Yahuah, not for His information, but to prepare Moshe and Aharon for the next forty years when they will be sorely tested. It is easy to obey a commandment that is clearly beneficial and of an immediate advantage. The trial is whether Yahuah is to be obeyed or not with no obvious benefit.
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“Therefore, Yahuah heard, and was angry. A fire was kindled against Ya`akov, Anger also went up against Yisra`el, Because they did not believe in `Elohiym, And did not trust in His yeshu`ah. Yet He commanded the skies above, And opened the doors of heaven. He rained down marn on them to eat, And gave them food from the sky.” (Psa. 78:21-24).
16:5 – “It shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.” The day before Shabbat.
16:6, 7 – “Moshe and Aharon said to all the children of Yisra`el, ‘At evening, then you shall know that Yahuah has brought you out from the land of Egypt; and in the morning, then you shall see the glory of Yahuah; because He hears your murmurings against Yahuah. Who are we, that you murmur against us?’” There will be two separate signs, one in the evening and the other the following morning. Both will independently declare Yahuah’s provision.
The quails would be caught sometime in the late afternoon so that they could be dressed and cooked while it was still daylight.
16:8 – “Moshe said, ‘Now Yahuah shall give you meat to eat in the evening, and in the morning bread to satisfy you; because Yahuah hears your murmurings which you murmur against Him. And what are we? Your murmurings are not against us, but against Yahuah’” The People murmur against Moshe and Aharon as they are physically present, and it was they who were seen to have brought the People out of Egypt. However, Moshe reminds them that it was Yahuah who brought them out, has miraculously provided for them and will continue to do so.
Yahuah was to give meat to eat, but it is the bread that would satisfy the body.
16:9 – “Moshe said to Aharon, ‘Tell all the congregation of the children of Yisra`el, ‘Come near before Yahuah, for He has heard your murmurings.’” The leaders and elders of the tribes were called together. The repeated use of the term ‘heard your murmuring’ suggests that Moshe was warning the people that such behaviour has not gone unnoticed nor would go unpunished (Gill).
16:11, 12 – “Yahuah spoke to Moshe, saying, ‘I have heard the murmurings of the children of Yisra`el. Speak to them, saying, ‘At evening you shall eat meat, and in the morning you shall be filled with bread: and you shall know that I am Yahuah your `Elohiym.’” The full context of Yahuah, the Redeeming `Elohiym, was not fully understood by the People. Therefore, Yahuah had to revert back to the `Elohiym they did recognise, that is `El Shaddai, the `Elohiym who supplies all their needs.
16:13 – “It happened at evening that quail came up and covered the camp; and in the morning the dew lay around the camp.” Quails are migratory birds and in the Mediterranean spring would be travelling from Africa to Europe. They are not capable of flying far distances over water, so would follow paths one over Yisra`el, crossing the minimum amount of water. This is a natural, annual phenomena but the miracle, as with many other miracles, is not in the event, but in the timing.
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The miraculous provision of quails displays the close affinity Yahuah has for Mankind in general, and His desire that the Yisra`elites would not starve. Not only does Yahuah furnish Mankind with what is essential, but also what is wanted. The quails were to satisfy the flesh but only on a temporary basis (one night), whereas the marn was given to provide life on a continuous basis. This is evident in the account of the second and last provision of the quails, “While the flesh was yet between their teeth, before it was chewed, the anger of Yahuah was kindled against the people, and Yahuah struck the people with a very great plague. The name of that place was called Kivrot-Hatta`avah, because there they buried the people who lusted.” (Num. 11:33, 34). Here, the People gorged themselves on the quails, far and above anything that the body required. This required the excessive killing of the birds and the abuse of Yahuah’s bounty.
Bread – Type
16:14 – “When the dew that lay had gone, behold, on the surface of the wilderness was a small round thing, small as the hoar-frost on the ground.” Hertz quoting Rashi (Hertz p. 276) suggests that dew first falls on the ground, then it was covered over by marn, only to be covered itself by a second fall of dew, “When the dew fell on the camp in the night, the marn fell on it.” (Num. 11:9). This ensures the purity of the marn. As the sun rises, the top layer of dew evaporates off, exposing the marn. Jewish tradition often places the matzot of the Pesakh Seder between two white linen clothes in remembrance of the marn, to which Rev. 2:17 alludes.
…small… very small, of low status, finely ground into dust.
…round… denoting perfection, especially in Jewish tradition regarding Torah.
…white…denoting purity or pearl-like, again a picture of Torah that is the Messiah Yahusha and His Good News, “Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, who having found one pearl of great price, he went and sold all that he had, and bought it.” (Matt 13:45, 46).
“…coriander seed…probably the closest substance known to the Yisra`elites.
“…honey…” Moshe had promised a land flowing with milk and honey, and this was a taster of that which was to come once in the Land (Exod. 3:8; 13:5).
…bdellium…(Num. 11:7) a gum resin secreted from a bush found mainly in southern Arabia. It is highly unlikely that the Yisra`elites would have known of this substance and may have been added much later by various commentators.
16:15 – “When the children of Yisra`el saw it, they said one to another, ‘What is this?’ For they did not know what it was. Moshe said to them, ‘It is the bread which Yahuah has given you to eat.’” The plain text does not convey the tone of the exclamation. After the wonderful provision of the quail, exceeding their wildest anticipations, the Yisra`elites woke up expecting to see soft loaves of bread strewn around, just waiting to be picked up. However, they saw something that they could not comprehend. The exclamation may have been one of genuine enquiry. Conversely, it may well be an exclamation of abject disgust.
“…What is this…” מָן#H4478 marn. This word is generally excepted as asking the question. However, this results from similar words in Syriac, Chaldean and late Aramaic. It is unlikely that this would have been the initial thoughts of the Yisra`elites. Hertz quoting the Rambam (Hertz p. 276), suggests that it may have been a loan-word from Egyptian, naming the unknown substance after something they may have experienced in Egypt.
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There is a white, sweet substance that exudes from the twigs of one particular bush found only in the Western Sinai Peninsula of which the Bedouin named manna. It is more likely that this substance was named after the wilderness ‘bread’ to diminish its supernatural provision by Yahuah.
“The prince of the eunuchs said to Daniyel, ‘I fear my lord the king, who has appointed your food and your drink…’” (Dan. 1:10a). מָנָה #H4487 mar-nar number, appointed. It is like the Yisra`elites exclaiming, ‘What is this that Yahuah has appointed for us?’ מָנָה *1213 mar-nar distributed. Gill quoting Kimchi and Ben Melekh posit the meaning to be a gift of Yahuah, a portion in due season (Gill).
However, מָן marn is not known anywhere else in Hebrew, apart from reference to the Wilderness sojourn. Hence, it is most likely a loan-word from Egypt, describing the closest substance akin to coriander seed.
“…bread…” לֶחֶם #H3899 lekh-em generally translated as bread. Moshe tells the people that it was given as a free gift from Yahuah for which they did not have to have to work but was for their daily sustenance and they could eat freely to their complete filling. However, in societies of subsistence living, the staple diet is the same word as food in general. In most western and Mediterranean diets, the word for food, that is what is required to sustain life, is also the same word as bread.
16:16 –“This is the thing which Yahuah has commanded: ‘Gather of it everyone according to his eating; an omer a head, according to the number of your persons, shall you take it, every man for those who are in his tent.’” As with the Pesakh lamb, the omer stresses the individual nature of the provision. The omer is that measure which a man would consume and be satisfied, the women, children, old and infirm would have a corresponding lesser amount.
16:17, 18 – “The children of Yisra`el did so, and gathered some more, some less. When they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. They gathered every man according to his eating.” It is noted that the amount of marn gathered was told in the same terms as the Pesakh lamb. The quantity was based upon the need of the family and was considered to be one omer per adult male. Women, children and elderly would have the amount appropriately reduced.
16:19, 20 – “Moshe said to them, ‘Let no one leave of it until the morning.’” The marn lasted only for the day. If, perchance, any marn was left over, it was to be disposed of. Again, this reflects the Pesakh lamb (Exod. 12:10). Yahuah requires Believers to come to Him on a daily basis, giving of the best (beginning) of the day, to receive His abundant grace and blessings.
16:20 – “Notwithstanding they did not listen to Moshe, but some of them left of it until the morning, and it bred worms, and became foul: and Moshe was angry with them.” Any marn left over produced worms and turned into corruption, stinking as would a corpse.
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תּוֹלָע #H8438 toe-lar crimson, scarlet, worm.
“But I am a worm (toelar-ate), and no man; A reproach of men, and despised by the people.” (Psa. 22:6). The Psalmist, Dawid, prophetically cites some words spoken by the Master Yahusha upon the Cross, where He calls Himself a worm.
“‘Come now, and let us reason together,’ says Yahuah: ‘Though your sins be as scarlet (toelar), they shall be as white as snow. Though they be red like crimson (toelar), they shall be as wool. If you are willing and obedient, You shall eat the good of the land;” (Isa. 1:18). The good, pure marn, as must the sacrifice of the Master Yahusha, be taken up daily as it cannot be stored up.
16:21 – “They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted.” People must put Yahuah’s provision as the top priority for the day, starting the morning relying upon Yahuah. The decay of the marn clearly mirrors the human condition, “As for man, his days are like grass. As a flower of the field, so he flourishes. For the wind passes over it, and it is gone. Its place remembers it no more.” (Psa. 103: 15, 16).
16:22 – “It happened that on the sixth day they gathered twice as much bread, two omers for each one, and all the rulers of the congregation came and told Moshe.” On the sixth day, a double portion of marn was to be collected in preparation for the up-and-coming Shabbat, but was not spoiled as with the other days. In the End Times, Yahuah’s supernatural provision will be poured out in a double portion in preparation for the imminent Millennial Kingdom, the anti-type of the Shabbat.
16:23 – “He said to them, ‘This is that which Yahuah has spoken, ‘Tomorrow is a solemn rest, a set apart Shabbat to Yahuah. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.” The marn was not eaten raw, but had to be prepared and cooked (Num. 11:8). This required the marn to be crushed prior to boiling or baking and made into cakes. Although the marn did not appear appetising, once prepared and baked, the cakes surpassed the common loaf of bread as, in its richness, it had a taste of olive oil (Num. 11:8) and honey (Exod. 16:31).
So it is with the Anti-type, the Messiah Yahusha, He had no worldly attraction and was never appreciated but, “He was despised, and rejected by men; a man of suffering, and acquainted with disease: and as one from whom men hide their face He was despised; and we did not respect Him.” (Isa. 53:3); “But I am a worm, and no man; A reproach of men, and despised by the people.” (Psa. 22:6). Nevertheless, after His sufferings and Crucifixion, men would be drawn to Him, “And I, if I am lifted up from the land, will draw all people to myself.” (John 12:32). Once sampled, everything is of far inferior quality, “When the ruler of the feast tasted the water now become wine, and did not know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom and said to Him, ‘Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!’” (John 2:9, 10).
“If you offer a meal offering of first fruits to Yahuah, you shall offer for the meal offering of your first fruits grain in the ear parched with fire, bruised grain of the fresh ear.” (Lev. 2:14). The Messiah is offered as First Fruits, as the fine flour is crushed. “But now the Messiah has been raised from the dead. He became the first fruits of those who are asleep.” (1 Cor. 15:20).
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This is the first mention of Shabbat in the Tanakh although there are numerous references to the Seventh Day. This is the first recording of the day being named. No other weekly day is named in the Tanakh.
16:24 – “They laid it up until the morning, as Moshe asked, and it did not become foul, neither was there any worm in it. The prohibition on working, including the preparation of meals, requires everything to have been completed by sunset. Nevertheless, unlike the marn collected on the first five days that perished by the next morning, that which was collected on the sixth to be eaten on the Shabbat day did not perish. Likewise, all Mankind that Yahuah has prepared for the Millennial Kingdom shall not be destroyed.
16:25 – “Moshe said, ‘Eat that today, for today is a Shabbat to Yahuah. Today you shall not find it in the field.’” The marn miraculously falls for five days in single quantity, in a double quantity on the sixth day, but nothing on the Shabbat.
16:26 – “Six days you shall gather it, but on the seventh day is the Shabbat. In it there shall be none.” A simple lesson on trusting in Yahuah, His Word and provision was put before the People.
16:27 – “It happened on the seventh day, that some of the people went out to gather, and they found none.” This was not because they were hungry, but that they did not trust Yahuah’s word through Moshe. The lesson was clearly failed, and the people would have the next forty years to learn it the hard way.
16:29 – “Behold, because Yahuah has given you the Shabbat, therefore He gives you on the sixth day the bread of two days. Everyone stay in his place. Let no one go out of his place on the seventh day.” This is used as the proof text by Rabbinic Judaism to justify the restriction of movement on the Shabbat.
16:31 – “The house of Yisra`el called the name of it marn, and it was like coriander seed, white; and its taste was like wafers with honey.” “The marn was like coriander seed, and the appearance of it as the appearance of bdellium.” (Num. 11:7).
16:32 – “Moshe said, ‘This is the thing which Yahuah has commanded, ‘Let an omer-full of it be kept throughout your generations, that they may see the bread with which I fed you in the wilderness, when I brought you forth from the land of Egypt.’’” An omer is a tenth of an `efah. A tenth generally alludes to a minyan or a representative sample. It is also representative of the Master Yahusha’s sufferings, “But if he cannot afford two turtledoves, or two young pigeons, then he shall bring his offering for that in which he has sinned, the tenth part of an `efah of fine flour for a sin offering. He shall put no oil on it, neither shall he put any frankincense on it, for it is a sin offering.” (Lev. 5:11).
“After the second veil was the tabernacle which is called the Qodesh qodeshim,having a golden altar of incense, and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the marn, Aharon’s rod that budded, and the tables of the covenant;” (Heb. 9:3, 4). Yahuah commanded Moshe
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and Aharon to set aside or sanctify an omer of marn as a memorial for all generations. This sample of marn lasted indefinitely and did not suffer corruption. It was later to be put into the arone along with several other items.
…a golden pot of marn… as can be seen, a type of the Master Yahusha.
… Aharon’s rod that budded… representing the High Priest. It is also symbolic of Yahuah’s watchfulness over His people (Jer. 1:11, 12), the temple menorah, the bearer of renewal and rebirth for it being the first tree to blossom celebrated by Tu Sh`vat, the new year for trees, and a traditional wedding gift.
… the tables of the covenant… the Eseret Ha-D`varim or the Ten Words representing all the Torah.
Each of these are a type that clearly points to the Messiah Yahusha.
16:33, 34 – “Moshe said to Aharon, ‘Take a pot, and put an omer-full of marn in it, and lay it up before Yahuah, to be kept throughout your generations.’ As Yahuah commanded Moshe, so Aharon laid it up before the Testimony, to be kept.” A representative sample of marn was kept aside to be put into the arone along with the Eseret D`varim and Aharon’s rod.
“having a golden altar of incense, and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the marn, Aharon’s rod that budded, and the tables of the covenant;” (Heb. 9:4). It is unsure of what the pot was made, either of all gold or an earthenware vessel overlaid with gold. The marn that was put into the vessel lasted indefinitely, as a witness to future generations.
16:35 – “The children of Yisra`el ate the marn forty years, until they came to an inhabited land. They ate the marn until they came to the borders of the land of Kana`an. The children of Yisra`el encamped in Gilgal; and they kept the Pesakh on the fourteenth day of the month at even in the plains of Yericho. They ate of the produce of the land on the next day after the Pesakh, unleavened cakes and parched grain, in the same day. The marn ceased on the next day, after they had eaten of the produce of the land; neither had the children of Yisra`el marn anymore; but they ate of the fruit of the land of Kana`an that year.” (Josh. 5:10-12). Yahuah’s provision of marn lasted until the Yisra`elites took possession of the Land. The marn was no longer required as the full produce of the Land was available. However, their reliance upon Yahuah was not at an end. This type has its anti-type whenBelievers enter the Millennial Kingdom and enter Yahuah’s rested, the anti-type of the Shabbat.
Murmuring is sin and shows itself by the signs of rebellion and lack of faith in Yahuah’s salvation (MacDonald – youtube… orohggxxdec). The Psalmist, Asaf states that the Yisra`elites were given the miraculoussupply of marn, “Because they did not believe in `Elohiym, And did not trust in His yeshu`ah. Yet He commanded the skies above, And opened the doors of heaven. He rained down marn on them to eat, And gave them food from the sky. Man ate the bread of angels. He sent them food to the full.” (Psa. 78:22-25).
The day after the miraculous feeding of the five thousand (John 6:1-15) the Master Yahusha was asked by the people in the assembly at K`far-Nakhum to produce a sign so that they could trust Him, “They said therefore to Him, ‘What must we do, that we may work the works of `Eloakh?’Yahusha answered them, ‘This is the work of `Eloakh, that you believe in Him whom He has sent.’They said therefore to Him, “What then do you do for a sign, that we may see, and believe you? What work do you do?Our fathers ate the marn in the wilderness. As
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it is written, ‘He gave them bread out of heaven to eat.’’Yahusha therefore said to them, ‘Most assuredly, I tell you, it was not Moshe who gave you the bread out of heaven, but my Father gives you the true bread out of heaven.For the bread of `Eloakh is that which comes down out of heaven, and gives life to the world.’They said therefore to Him, ‘Master, always give us this bread.’Yahusha said to them. ‘I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.’” (John 6:28-35).
Yochanan uses the word ‘give’ in two tenses. First, he says that `Eloakh gave (perfect indicative active – a completed action that has on-going consequences), as a one-off event (the Wilderness sojourn), the temporary marn as a foreshadow. He then uses ‘gives’ (present indicative active – a continuous authentic action) whereby the ‘true’ bread is now, and always will be, available. Thus is the Anti-type of the marn fully revealed.
The Yisra`elites in the Wilderness all ate of the temporary marn, but all have died. Those who eat the Bread that Yahuah now offers, the Master Yahusha His Son, will have eternal life.
16:3 – “and the children of Yisra`el said to them, ‘We wish that we had died by the hand of Yahuah in the land of Egypt, when we sat by the flesh-pots, when we ate our fill of bread, for you have brought us out into this wilderness, to kill this whole assembly with hunger.’” due to lack of faith in Yahuah, many of the People wanted to turn their back on the Wilderness and their redemption and emancipation in order to return to the ways they knew best. Even if it was in bondage, they were guaranteed food.
The Master Yahusha said, “It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life… He said, ‘For this cause have I said to you that no one can come to me, unless it is given to him by my Father.’ At this, many of His disciples went back, and walked no more with Him.” (John 6:63-66).
The mixed multitude that was among them lusted exceedingly: and the children of Yisra`el also wept again, and said, ‘Who shall give us flesh to eat? We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: but now our soul is dried away; there is nothing at all save this marn to look on.” (Num. 11:4-6). The marn is taken for granted and dissatisfaction of their lot sets in.
“You shall remember all the way which Yahuah your `Elohiym has led you these forty years in the wilderness, that He might humble you, to prove you, to know what was in your heart, whether you would keep His commandments, or not. He humbled you, and allowed you to hunger, and fed you with marn, which you did not know, neither did your fathers know; that He might make you know that man does not live by bread only, but by everything that proceeds out of the mouth of Yahuah does man live.” (Deut. 8:2, 3). In His own wilderness trials, the hungry Master Yahusha combats haSatan by quoting this passage (Matt. 4:4).
“The people spoke against `Elohiym, and against Moshe, ‘Why have you brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loathes this light bread.’” (Num. 21:5).
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קוּץ #H6973 koots loathing *2002 deep revulsion
קְלֹקֵל #H7052 kel-oh-kale light *2028e contemptible
The Yisra`elites and mix multitude absolute despised and rejected Yahuah’s provision for His people. Therefore, in rejecting the type (marn) the People also rejected the Anti-type (the Messiah). “How much worse punishment, do you think, will he be judged worthy of, who has trodden under-foot the Son of `Eloakh, and has counted the blood of the covenant with which He was sanctified a profane thing, and has insulted the Spirit of grace?” (Heb. 10:29). Having then rejected one type of His Son, Yahuah sent a plague of serpents so that the People had to accept another type (Num. 21:6-9), both having the same Anti-type, the Messiah Yahusha.
17:1 – “All the congregation of the children of Yisra`el travelled from the wilderness of Sin, by their journeys, according to Yahuah’s commandment, and encamped in Refidim; but there was no water for the people to drink.”
17:2 – “Therefore the people quarrelled with Moshe, and said, ‘Give us water to drink.’ Moshe said to them, ‘Why do you quarrel with me? Why do you test Yahuah?’” The People turned on Moshe but not Aharon, seeking water. Here, ‘Give’ is masculine plural, so this can only refer to Moshe and Yahuah. The People were asking Moshe to intercede on their behalf, relying upon his relationship with Yahuah to pray for rain. The People had spent generations crying out to Yahuah for deliverance, but seem to have come to rely upon the faith of Moshe.
17:5 – “Yahuah said to Moshe, ‘Walk on before the people, and take the Elders of Yisra`el with you, and take the rod in your hand with which you struck the Nile, and go.” Moshe was instructed to take the Elders as witnesses of the miracle about to take place. They had to know that there was no spring or water source known previously by Moshe.
17:6 – “‘Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.’ Moshe did so in the sight of the Elders of Yisra`el.” The Rock had only to be struck once, and that in the presence to the Elders of Yisra`el.
“Those who passed by blasphemed Him, shaking their heads, and saying, ‘Ha! You who destroy the Temple, and build it in three days, save yourself, and come down from the cross!’ Likewise, also the Chief Priests mocking among themselves with the Torah-teachers said, ‘He saved others. He cannot save Himself. Let the Messiah, the King of Yisra`el, now come down from the cross, that we may see and believe Him…’” (Mark 15: 29-32a).” So too, the Anti-type. He was Crucified the once in the presence of the Elders of Yisra`el in the form of the Chief Priest and Sanhedrin.
17:7 – “He called the name of the place Massah, and Meribah, because the children of Yisra`el quarrelled, and because they tested Yahuah, saying, ‘Is Yahuah among us, or not?’”
Num. 20:8, 11 – “Take the rod, and assemble the congregation, you, and Aharon your brother, and speak you to the rock before their eyes, that it gives forth its water; and you shall bring forth to them water out of the rock; so you shall give the congregation and their cattle drink. Moshe lifted up his hand, and struck the rock with his rod twice: and water came forth abundantly, and the congregation drank, and their cattle.” In his anger, Moshe struck the rock twice. This was disobedient to the commandment of Yahuah, and for such was denied entry into the Covenant Land, “Yahuah spoke to Moshe that same day, saying,‘Go up into this mountain
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of `Abarimen, to Mount N`bo, which is in the land of Mo`ab, that is over against Yericho; and see the land of Kana`an, which I give to the children of Yisra`el for a possession;and die on the mountain where you go up, and be gathered to your people, as Aharon your brother died on Mount Hor, and was gathered to his people:because you trespassed against me in the midst of the children of Yisra`el at the waters of Meribah of Kadesh, in the wilderness of Tzin; because you did not sanctify me in the midst of the children of Yisra`el.For you shall see the land before you; but you shall not go there into the land which I give the children of Yisra`el.” (Deut. 32:48-52).
For the Master Yahusha would not suffer twice to be Crucified, “and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of `Eloakh for themselves again, and put Him to open shame.” (Heb. 6:6).
It was Yahuah `Elohiym, “who led you through the great and terrible wilderness, in which were fiery serpents and scorpions, and thirsty ground where was no water; who brought you forth water out of the rock of flint;” (Deut. 8:15). “and all drank the same spiritual drink. For they drank of a spiritual Rock that followed them, and the Rock was the Messiah.” (1 Cor. 10:4).
“For Yahuah `Elohiym will help me; therefore, I have not been confounded: therefore, have I set my face like a flint, and I know that I shall not be disappointed.” (Isa. 50:7). “It came to pass, when the days were near that He should be taken up, He intently set His face to go to Yerushalayim,” (Luke 9:51). Even though the Master Yahusha knew what was waiting for Him in Yerushalayim, He was determined to go up to Yerushalayim. Yet, it was the Father’s will that He should proclaim exactly who He was.
“Tremble, you earth, at the presence of Yahuah, At the presence of the `Elohiym of Ya`akob, Who turned the rock into a pool of water, The flint into a spring of waters.” (Psa. 114:7, 8).
Yochanan writes of the time of the Pilgrim Festival of Sukkot (John 7:14-53), and of the Master Yahusha’s teaching in the Temple precincts. During this Feast, there is a daily collection of water from the Pool of Shiloakh (Pool of the Sent One) and carried in a golden jug, climbing up the Pilgrim Way, up to the Temple altar. Here the Priest pours out the water as a libation. This ceremony is known as the Water Libation Ceremony or Nissuch HaMayim.
Around the Pool the people would sing Isa. 12 that includes, “Behold, `El is my salvation. I will trust, and will not be afraid; for Yah, Yahuah, is my strength and song; and He has become my yeshu`ah.’ Therefore, with joy you shall draw water out of the wells of yeshu`ah. In that day you will say, ‘Give thanks to Yahuah! Call on His name. Declare His doings among the peoples. Proclaim that His name is exalted! Sing to Yahuah, for He has done excellent things! Let this be known in all the earth! Cry aloud and shout, you inhabitant of Tziyon; for great in the midst of you is the Holy One of Yisra`el!’” (Isa. 12:2-6). The people would be singing this passage, while the priests were drawing water from the Pool of the Sent One, the One whom Yahuah, “sent out so shall my word be that goes forth out of my mouth: it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:11), whilst the Master Yahusha was calling the people to Himself.
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Another song that was sung was Psa. 118 that includes, “Yah is my strength and my song, and He has become my salvation, The sound of rejoicing and victory is heard in the tents of the righteous…The very rock that the builders rejected has become the cornerstone…This is the day Adonai has made, a day for us to rejoice and be glad…Adonai is God, and he gives us light. Join in the pilgrim festival with branches all the way to the horns of the altar.” (Psa. 118: 14-27 CJB).
On the way up from the Pool up to the altar, the worshippers carry torches and following the priests singing and waving the lulav (date, willow, citron and myrtle branches). The procession would sing the Songs of Ascents, Psalms 120-134. The Pilgrim Way consists of a continuous stairway from the Pool to the Temple. There are fifteen resting places or landings, from which the priests would pause and sing the relevant Ascent Psalm.
“Now on the last and greatest day of the feast, Yahusha stood and cried out, ‘If anyone is thirsty, let him come to me and drink!’” (John 7:37). This is the seventh day of Sukkot and is known as Hoshana Rabbah or the Great Save Us (Salvation). The irony of this cannot be over-stressed. The Salvation of Yah (Yahusha) has been made manifest, but the Sanhedrin wanted to eliminate Him (John 7:32).
The ceremony Nissuch HaMayim comes to an end with Celebration of the House of the Drawn Water, Simchat Beit ha-Shoeivah (Gordon quoting Mishnah Sukkah 4:9). One purpose of this celebration is to summon the presence of Yahuah, not only crying for salvation, but to entreat Him for the coming rainy season, to ensure plenty of rain for planting (torah.com). However, this is contrary to Torah and harkens back to pagan times whereby pagan priests would dance and cry out for rain and fertility. This is known as sympathetic magic where the water is poured out in quantity on to the altar, signifying the need for rain and praying that the rains will fall as the libation. The pouring out of the water libation has been likened to the outpouring of HaRuakh, but in reality is more akin to salvation by works. (Gordon – youtube… tusxl0cxcu4).
“A woman of Shomron came to draw water. Yahusha said to her, ‘Give me a drink.’ Yahusha answered her, ‘If you knew the gift of `Eloakh, and who it is who says to you, ‘Give me a drink,’ you would have asked Him, and He would have given you living water.” (John 4:7, 10). In His encounter with the Shomroni woman,the Master Yahushadescribes Himself as‘living water’, mayim khayim.
Mayim khayim is that which is required for the ritual cleansing in the mikhveh, prior to entering the Temple. It cannot be standing water, but connected to a spring or stream. The Pool of Shiloakh was connected to the Spring Gihon and was used as the mikhveh at the bottom of the Pilgrim Way.
“They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; for the Lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. And `Eloakh will wipe away every tear from their eyes.” (Rev. 7:17, 18); “He said to me, ‘It is done! I am the Alef and the Tav, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.’” (Rev. 21:6). Even at the end of time, the Living Water will still be available to all.
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“You are the salt of the earth, but if the salt has lost its flavour, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.” (Matt. 5:13). In the passage from which this verse is taken, Matt. 5:13-20, the Master Yahusha is talking about effective evangelism through displaying a life of obedience, the purpose of salt is to make a person thirsty, in desperate need of the thirst-quenching, life-giving Mayim Chayim.
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
References and credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Stern D.H. (1998) Complete Jewish Bible, Jewish New Testament Pub.,
(CJB) Clarksville, Maryland, U.S.A.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
https://www.biblehub.com/commentaries/gill/exodus/16.htm
https://www.thetorah.com/article/the-ritual-of-hoshana-rabbah
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First Generation Assembly 