DEUTERONOMY 33
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[Devarim 33 Orthodox Jewish Bible (OJB)]

1 And this is the blessing [brocha], wherewith Moses [Moshe] the man of Elohim [Ish HaElohim] blessed the children of Israel [Bnei Yisroel] before his death [moto].


March of the Rainbowed Angel

2 And he said, Yahweh came from Sinai, and rose up from Seir unto them; He shined forth from mount Paran, and He came with 10 000s of saints [kodesh]: from his right hand went a fiery law for them.

3 Yea, he loved the people [amim]; all his saints [kol kedoshav (all His holy ones) ] are in thy hand: and they sat down at Thy feet; every one shall receive of Thy words [devarot].


This, then, I believe is the place or country to which the personal Son of Man, "the Man Christ Jesus," will come first at his approaching advent. The region is admirably adapted for the manifestation of omnipotence, in the judicial manifestation of the mystical Son of Man, or Rainbowed Angel.

The Peninsula of Sinai is the southern region which is reserved in solitude for a future display of great signs and wonders far transcending anything witnessed by Israel in the olden time. This peninsula is formed by two arms running into the land from the north end of the Red Sea, and is bounded by the one styled "the tongue of the Egyptian sea" (Isa. xi. 15) on the southwest, at the end of which is Suez; and by the other, or Elanitic Gulf, called also the Gulf of Akaba, on the east. These waters form two divergent sides of a triangle, within the area of which are mounts Sinai and Paran, and a "waste howling wilderness," containing nothing to be desired.

Moses styles it, "a great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water" (Deut. viii. 15). It is a dry, hot, sandy, mountainous region, that no government seeks to annex, and which no emigrants undertake to people. The few that are found within it are the descendants of Hagar -- wild men, whose hand is against every man, and every man's hand against them (Gen. xvi. 11).

From Suez to Akaba, at the northern extremity of the Gulf of Akaba, a road was constructed by the Romans, measuring 125 miles in a straight line. The peninsula included within these limits is filled up with mountains, and narrow valleys, and desolate plains. Of these mountains, the chain or elevated circle of Sinai is the chief.

To the northward of the central region of Sinai, and divided from it by a broad valley, called El Sheikh, is a mountain range extending eastward, called Zebeir. North of this are sandy plains and valleys, the most barren and destitute of water of the whole country. This section borders still further north on another mountain chain, termed El Tyh, which stretches nearly across the peninsula from gulf to gulf. Still north of this range is the desert of El Tyh, through which ran the old Roman road, and, at present, the great pilgrim road from Egypt, by Suez to Akaba, on the way to Mecca.

North and northwest, and, indeed, inclusive of the desert El Tyh, is the wilderness of Paran, a tract so called after mount Paran, a chain of mountains bordering the desert of Paran on the east. The wilderness lies between the southern border of Palestine and the Mediterranean on the north; Egypt on the west; Idumea, or Edom on the east; and the El Tyh range of the peninsula on the south. "The Holy One," says Habakkuk, writing in Jerusalem, "will come in from mount Paran."

By the help of Moses, we understand that he arrives at Paran "from Sinai," which Habakkuk styles, taiman, "the south". Habakkuk had a vision of what was to be transacted in the country of the south, which will be left in the rear by an advance from mount Paran, after bringing affliction there on the tents of Cushan, and causing the curtains of the land of Midian to tremble (iii. 7).

The reader is requested to note, that when Moses delivered his prophetic blessing upon the tribes of Israel, he was in the plains of Moab, and soon about to leave them. This was about a hundred miles north of mount Paran. When Israel heard the blessing, would they not desire to know, in view of Moses' speedy death, where help was to come from to establish the blessing?

In reply to this, the answer is found in the oracle: "There is none like the AIL of Yeshurun riding heavens in thy help, and clouds in his potence: the Elohim of olden time a refuge; and underneath the arms of olahm: and He shall thrust out the enemy from before thee; and shall command to destroy. Israel shall then dwell in safety alone ... a people saved by Yahweh, the shield of thy help, and the sword of thy excellency! And thine enemies shall be found liars unto thee; and thou shalt tread upon their high places."

But, though satisfied that Ail, or the omnipotence that had helped them through the Elohim hitherto, was their only help; yet, they were accustomed to the manifestation of divine power in specially appointed places; where, then, were they to look for him in his coming to help? Where would he "rise up unto them," when he should appear to destroy their enemies, and cause them to dwell in safety alone?

The answer to this in Deut. xxxiii. 2, presupposes the accomplishment of the enterprise; because, although it is yet in the future, it is as certain to come to pass, as if it had already been fulfilled. For this reason, the future event is foretold in terms of the past; and we read,

"Yahweh came in from Sinai, and rose up from Seir unto them; he caused to shine forth from Mount Paran, and he came with ten thousands of the holy; from his right hand a fiery mandate for them. Yea, he loved the peoples; all his saints are in thy hand."

Moses speaks in this of an entrance from Sinai -- a coming into the land from Sinai by way of Seir and Paran; not of a coming to Sinai. The word I have rendered "came in," or entered bah, "from Sinai," is different from "came with ten thousands," which is ahthah. The word zahrach, "rose up," signifies to rise up as the sun hence the sun-rising in Seir, and the shining forth from Mount Paran. This Mosaic vision is unquestionably identical with John's. The Ail of Yeshurun riding heavens and clouds, with a mandate of destruction in his right hand, is no other than the Rainbowed Angel with the little scroll of fiery judgments in his hand; which, when executed, result in the deliverance of Israel, and the overthrow of all their enemies.

The south end of the Dead Sea is about a hundred and ten miles east of north from Akaba, at the north end of the gulf. Between these two points runs a valley, called towards the north El Ghor, and towards the south, El Araba, and forming a prolongation of the valley of the Jordan, through which in all probability, in very ancient times, before the overthrow of the cities of the plain, that river poured its waters into the Red Sea. There is a chain of mountains on the east of this great valley, forming the continuation of those which surround the eastern side of the Dead Sea. The portion of this chain eastward of El Araba is Mount Seir.

"Yahweh rose up from Seir unto them." Near this are situated the ruins of Petra the ancient capital of Edom; and the due north of these, and still in Idumea, and southeast of the Dead Sea, so noted in the prophecy of Isa. lxiii. 1. Rising up from Seir with "his face as it were the sun," he advances "in the greatness of his strength" to Bozrah, and thence still northward through the plains of Moab, to the vicinity of Mount Nebo, where Moses died.

But let us return to Sinai, distant from Jerusalem, in a straight line, about two hundred and eighty miles; but by Paran, Seir, Bozrah, and the Plains of Moab, about three hundred and ten miles. The upper region of Sinai forms an irregular circle of thirty or forty miles in diameter, possessing numerous sources of water, a temperate climate, and a soil capable of supporting animal and vegetable nature. It is upon this highest region of the peninsula, that the fertile valleys are found; and Burckhardt says: "I think it probable, that this upper country, or wilderness, is, exclusively, the Desert of Sinai, so often mentioned in the account of the wanderings of Israel."

He describes the central summits of Mount Sinai, as abrupt cliffs of granite from six to eight hundred feet high, whose surface is blackened by the sun, and surrounding the avenues of approach. They enclose the holy mountain on three sides, leaving the east and north east sides only, towards the gulf of Akaba, more open to the view. These cliffs are entered by a narrow defile about forty feet wide, with perpendicular granite rocks on each side. A gentle, but constant, ascent leads up this valley, whose aspect is terrific but ever varying. It does not attain more than two hundred feet in width; and the mountains rise to an immense height on either side.

The scenery is stern.

"But what," says a visitor, "had the beauty and softness of nature to do here? Mount Sinai required an approach like this, where all seemed to proclaim the land of miracles, and to have been visited by the terrors of Yahweh. The scenes are suited to the sound of the fearful trumpet that was once heard there;" and will be heard again, when "the Lord himself shall descend from the heaven with a shout, with the voice of the Archangel, and with the trump of Deity" (1 Thess. iv. 16).

Sinai has four summits, and that of Moses stands almost in the middle of the others. The view from this summit is very grand. From one of these peaks a view is commanded of some parts of the two gulfs of Akaba and Suez; also innumerable ranges of rocky mountains; but around the mount the open places are but few.

Such is the elevated platform upon which is to be inaugurated the Most High and Holy Heavenly -- the ever-living Nave of Deity, containing the testimony, the bread of heaven, and the life; "the glorious and fearful name YAHWEH Elohaikha," of Moses (Deut. xxviii. 58); the "YAH that rideth in the deserts," of David (Psa. lxviii. 4); the "King YAHWEH Tz'vaoth," of Isaiah vi. 5; the "Four Living Creatures with the likeness of a Man," of Ezekiel i. 5,12; the "Man with the voice of a multitude," of Daniel x. 5,6; the YAHWEH Elohim of hosts, YAHWEH his memorial" of Hos. xii. 5; the "YAHWEH Givborim -- the Yahweh-mighty ones" of Joel iii. 11; the "Saviours who come up on Mount Zion to judge the mount of Esau," of Obadiah, ver. 21; the Man of Bethlehem Ephratah" with his companions, who delivers Israel from the Assyrian, and wastes Assyria with the sword, of Micah v. 2-6; the "Eloah upon his horses and chariots of salvation," of Hab. iii. 3,8; the "four chariot-spirits of the heavens," and the "one Yahweh and one Name," of Zechariah vi. 1,5; xiv. 9; the "Son of Man, the Lamb with seven horns and seven eyes, the rainbowed angel, and the hundred and forty four thousand, who follow the Lamb whithersoever he goes," of John's Apocalypse: -- all the things signified by these divers forms of speech are essentially one and the same theophany, or God-Manifestation, simply expressed by the words the Eternal Spirit by spirit incorporate in Jesus and his Brethren.

The Lord Jesus, then, comes first to Sinai; for before he can enter the holy land "from Sinai," "from Seir," and "from Mount Paran," he must come to the places named. He comes to Sinai with ten thousands, who are style by Paul in 2 Thess. i. 7, aggeloi dunameos autou, angels of his power; that is, all power is given to him -- all authority and ability to do whatever is appointed to be done, in heaven and upon earth (Matt. xxviii. 18). He is therefore omnipotent; "for to this end he both died, and rose, and revived, that he might be Lord both of dead and living ones" (Rom. xiv. 9).

Hence, everything that is done in "the time of the end," is done by the power, or "energy, whereby he is able to subdue all things to himself" (Phil. iii. 21). But, it is not to be supposed, that so august and powerful a prince would come to Sinai alone, or unattended, by ministering officials. All the Elohim of olden time elohai kedem, have been commanded to worship, or do service to him as their Lord; for they are all public officials sent forth to do service on account of those hereafter to inherit salvation (Psa. xcvii. 9; Heb. i. 6,14). They are then his messengers, excelling in strength who do his commandments, hearkening to the voice of his word; his ministers that do his pleasure (Psa. ciii. 20,21). Hence, they are angels, or messengers, who execute his decrees, and therefore angels of his power.

*****

He comes to Sinai with ten thousand of these. But what brings him there with these angels of his power? This is answered in the words, "Thou, Eloah, wentest forth for the salvation of thy people, for salvation with thine Anointed" (Hab. iii. 13).

Thy people; that is, first, "those who have made a covenant with him by sacrifice" -- the saints; secondly, for the salvation of that people who shall be made willing in the day of his power -- the twelve tribes of Israel (Psa. l. 5; cx. 3). The saints are those of the circumcision justified by belief of the things promised, or covenanted, to the fathers, said covenant being confirmed and brought into force by the death of the Seed; and those of the circumcision and uncircumcision who, since the crucifixion, are justified by belief of "the things of the Kingdom of the Deity, and of the name of Jesus Christ;" and have been immersed into him, and thereby become Abraham's Seed, and heirs according to the promise (Rom. iii. 30; Acts viii. 12; Gal. iii. 29).

These are the saints developed upon the principle of belief of the "exceedingly great and precious promises" of Deity, both during and since the times of the law. Multitudes of these are "sleeping in the dust of the earth;" and a few living ones are to be found in the British empire, and in these States of America. The dead saints, who are now lying in the dust of divers and remote countries, are to be raised into renewed existence; and, with the few that are alive, and have not tasted death, are to be "gathered together unto our Lord Jesus Christ" (2 Thess. ii. 1).

"Gather my saints unto me" is the command; and doubtless, the first to be fulfilled after his descent to Sinai. This command of the Judge can only be delivered to the, angels of his power. This is their work in all the earth; for it is written,

"He shall send his angels with a trumpet of great sound, and they shall gather together his chosen ones from the four winds, from one end of the heavens to the other" (Matt. xxiv. 31).

They will gather them to Sinai; for the prophet, who saw Adonai Yahweh go forth with whirlwinds of the south, says, "YAHWEH my Elohim, all the saints, shall come in with thee" (ix. 14; xiv. 5).

But, how can they enter the land of Palestine with Adonai Yahweh, He who shall be lord, who comes from Sinai, and the south, unless they were first gathered there unto him by the angels of his power? The angels had to do with his own resurrection, when he was delivered from death by the glory of the Father; we conclude therefore, that, while the saints are raised by the same power, the application of that power in all individual cases, will be made by the angels of his power under his supremacy.

The "trumpet of great sound" is not necessarily a sound making a stunning impression upon ears of flesh. It is the power of the seventh trumpet, which has been sounding for seventy years without arresting public attention. It is the power of this period for the resurrection of the saints, which will be loud enough for them to hear; for they respond to it and come forth (John v. 28,29). An angel's whisper can wake the dead, when breathed by the command of Him, who is the resurrection and the life. This would be a "great sound," though inaudible to ears of flesh.

When the angels of the Lord's power shall have finished the gathering of the saints from one end of the heavens to the other, they will have collected together "a cloud of witnesses," by whom will be concentrated in one general assembly the living history of all ages and generations. There will be Abel, Enoch, Noah, Shem, Abraham, Isaac, Jacob, Moses, Elijah, David, Daniel, John, and all the prophets and apostles, with a multitude beside, that no man can number; all in their day, intelligent in the word, and zealous for the truth, in the service of which many were accounted fools, and many lost their lives.

In the later ages of their separation from the nations, the governments of the Gentiles, symbolized by the beast and his image, made war upon them, and overcame them, or prevailed against them (Apoc. xiii. 7; xi. 2,7; Dan. vii. 21). But, now that the Ancient of Days has come to Sinai, and they are gathered unto him, and approved on the ground of having continued in the faith, rooted and settled, and not moved away from the hope of the gospel (Col. i. 22,23); they are transformed, and become like Christ Jesus in all things, except that he is pre-eminent in rank and authority. They are "equal to angels," who excel in strength (Luke xx. 36).

******

Now, reader, ascend with me into the Mount of the Elohim, and from the top of the rocks look into the open spaces of this elevated region of the peninsula; what seest thou outspread before thee? What but the goodly tents and tabernacles of the "Holy Nation," the "chosen generation," the "royal priesthood," the "purchased people," the "Israel of God" (1 Pet. ii. 9; Gal. vi. 16); "as the valleys are they spread forth as gardens by the river's side, as the trees of lignaloes which Yahweh hath planted, as cedar trees beside the waters ... whose King shall be higher than Agag (Gog), and his Kingdom shall be exalted.

Behold them "abiding according to their tribes" -- those tribes apocalyptically "sealed in their foreheads with the seal of the Deity" (vii. 4-9). How beautiful are they in their encampment, who as the four living ones, lie foursquare, and as broad as their length, being 144 cubits, which is "the measure of a Man, that is, of the Angel" -- even of the RAINBOWED ANGEL (Apoc. xxi. 16,17); whose altitude is equal to his breadth; an altitude by which his relationship to "the light which no man can approach unto," is established and revealed.

But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula?

No, the wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the SWIFT CLOUD upon which the Spirit rides. In their camp, they are but waiting for "judgment to be given to them," that they may go forth and "take possession of the kingdom under the whole heaven." "He stood and measured the earth." The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel's King, preparation for action upon the outer world was not complete.

Israel after the flesh has to be "made willing" to move in obedience to the commands of Jesus, as the Leader and Commander of the people" (Psa. cx. 3; Isa. lv. 4). This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit's Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors.

But all things being prepared, the quietude of the camp of Sinai is changed for "the noise of great waters." The scene becomes tempestuous. When they stood inactive, they let down their wings. But judgment having been given to them, they extend their wings; and the noise thereof is the noise of a host marching against the foe. Habakkuk saw this angelic multitudinous unity in full career. They would, of course, attack the peoples first who were nearest to their encampment. These are "the tents of Cushan" and "the curtains of Midian," which are afflicted and made to tremble. This Cushan is east of the Tigris and north of the Persian gulf; the Midianites are the Arabs of the desert, who are to "bow down before him" (Psa. lxxii. 9).

But, it is written, "Yahweh rideth upon a swift cloud, and shall come into Egypt: and the vanities of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it" (Isa. xix. 1). In this invasion of Egypt then in the hands of Gog, the king of the north, who hath power over its gold, and silver, and precious things (Dan. xi. 43) the troops of Sinai would have to march round the head of the gulf of Suez, or to pass over the sea, or through it.

The last alternative seems to be the course to be adopted at some epoch of the enterprise; which will probably be on return from the conquest of Egypt, in the march to Zion. "I will bring again from the depths of the sea," saith the Spirit in Psa. lxviii. 22. And these words were written in Jerusalem, implying that they were coming Zionwards. In Psa. lxvi, after announcing the universal subjection of the nations, the reader is invited to the contemplation of the means by which the conquest is effected:

"Come and see the doings of Elohim, terrible of deed towards the sons of men. He turned the sea to dry land; they passed through the river on foot: there did we rejoice in him." And Isaiah says:

"Yahweh shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river (Euphrates) and shall smite it into seven streams, and cause to go over in shoes ... like as it was to Israel in the day that he came up out of the land of Egypt" (xi. 15,16). And yet again in ch. l. 9, Isaiah, by the inspiration of the Spirit saith in relation to Israel's future redemption,

"Awake, awake, put on strength, O arm of Yahweh; awake as in the ancient days, in the generations of old. Art thou not the same that cut in pieces Rahab (Egypt) and wounded the dragon? Art thou not the same that dried the sea, the waters of the great deep; that made the depths of the sea a way for the ransomed to pass over?"

These were the awakenings of ancient days; and by the prophet's petition, which was the word of the Spirit, the dividing of the sea and the river in a future exodus is indirectly foretold. "Therefore the redeemed of Yahweh shall return, and come with singing unto Zion (not from Egypt to Sinai, as of old); and everlasting joy (simchath olahm, joy of the future age) shall be upon their head."

The Rainbowed Angel being constituted of individuals who are all "like Jesus," who descended to Sinai, and in the days of his flesh even, walked upon the sea; showing thereby that He, and therefore they, are untrammeled by the natural laws: it will be unnecessary and superfluous to divide the sea on their account. It is Israel according to the flesh, who are subject to the natural laws, that are to be "brought again from the depths of the sea;" beside showing his power, and gaining praise and fame in the earth in drying up, or destroying the Egyptian gulf; the passage of the sea by Israel in Egypt under the leadership of "the Prophet-like Moses," is designed to serve for a national baptism into Christ by which "all their sins will be cast into the depths of the sea," according to the testimony of Mic. vii. 19.

When they passed through the sea under Moses, "they were all baptized into Moses in the cloud and in the sea" (1 Cor. x. 2); so when saved from their long captivity by Christ, they will be nationally baptized into him by a like marine investment; and thus be able, as "a people saved by Yahweh," nationally to sing "the song of Moses the servant of the Deity, and the song of the Lamb, saying, Great and marvellous thy works Yahweh Elohim almighty; just and true thy ways, O king of the nations. Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest" (Apoc. xv. 3,4).

*****

Now, reader, ascend with me into the Mount of the Elohim, and from the top of the rocks look into the open spaces of this elevated region of the peninsula; what seest thou outspread before thee? What but the goodly tents and tabernacles of the "Holy Nation," the "chosen generation," the "royal priesthood," the "purchased people," the "Israel of God" (1 Pet. ii. 9; Gal. vi. 16); "as the valleys are they spread forth as gardens by the river's side, as the trees of lignaloes which Yahweh hath planted, as cedar trees beside the waters ... whose King shall be higher than Agag (Gog), and his Kingdom shall be exalted.

Behold them "abiding according to their tribes" -- those tribes apocalyptically "sealed in their foreheads with the seal of the Deity" (vii. 4-9). How beautiful are they in their encampment, who as the four living ones, lie foursquare, and as broad as their length, being 144 cubits, which is "the measure of a Man, that is, of the Angel" -- even of the RAINBOWED ANGEL (Apoc. xxi. 16,17); whose altitude is equal to his breadth; an altitude by which his relationship to "the light which no man can approach unto," is established and revealed.

But, why do they lie there in their encampment? What is their angelism? Why are they thus marshalled, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?" Why have they been hastily transported hither in clouds? Why are they here in convention with the Lord in the aerial? Are they to remain here permanently encamped in the elevated region of the peninsula?

No, the wilderness of Sinai is only the place of gathering where the saints are organized, and developed into this mighty angel. They are the SWIFT CLOUD upon which the Spirit rides. In their camp, they are but waiting for "judgment to be given to them," that they may go forth and "take possession of the kingdom under the whole heaven." "He stood and measured the earth." The wings of their flight upon the prey are not yet expanded. Though they had been gathered by the angels of his power into the presence of Israel's King, preparation for action upon the outer world was not complete.

Israel after the flesh has to be "made willing" to move in obedience to the commands of Jesus, as the Leader and Commander of the people" (Psa. cx. 3; Isa. lv. 4). This may be also the mission of the angels. But this work of the Spirit, however, executed by the angels or by the saints, it would seem to be a necessary preliminary to a general movement for their deliverance. This is after the order of the type. The Spirit's Messenger in the bush sent Moses and Aaron to the elders of Israel to make the people willing to remove from Egypt under their leadership, before any communication was opened with the court of Pharaoh, or any judgment had been inflicted upon their enemies and oppressors.

But all things being prepared, the quietude of the camp of Sinai is changed for "the noise of great waters." The scene becomes tempestuous. When they stood inactive, they let down their wings. But judgment having been given to them, they extend their wings; and the noise thereof is the noise of a host marching against the foe. Habakkuk saw this angelic multitudinous unity in full career. They would, of course, attack the peoples first who were nearest to their encampment. These are "the tents of Cushan" and "the curtains of Midian," which are afflicted and made to tremble. This Cushan is east of the Tigris and north of the Persian gulf; the Midianites are the Arabs of the desert, who are to "bow down before him" (Psa. lxxii. 9).

But, it is written, "Yahweh rideth upon a swift cloud, and shall come into Egypt: and the vanities of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it" (Isa. xix. 1). In this invasion of Egypt then in the hands of Gog, the king of the north, who hath power over its gold, and silver, and precious things (Dan. xi. 43) the troops of Sinai would have to march round the head of the gulf of Suez, or to pass over the sea, or through it.

The last alternative seems to be the course to be adopted at some epoch of the enterprise; which will probably be on return from the conquest of Egypt, in the march to Zion. "I will bring again from the depths of the sea," saith the Spirit in Psa. lxviii. 22. And these words were written in Jerusalem, implying that they were coming Zionwards. In Psa. lxvi, after announcing the universal subjection of the nations, the reader is invited to the contemplation of the means by which the conquest is effected:

"Come and see the doings of Elohim, terrible of deed towards the sons of men. He turned the sea to dry land; they passed through the river on foot: there did we rejoice in him." And Isaiah says:

"Yahweh shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river (Euphrates) and shall smite it into seven streams, and cause to go over in shoes ... like as it was to Israel in the day that he came up out of the land of Egypt" (xi. 15,16). And yet again in ch. l. 9, Isaiah, by the inspiration of the Spirit saith in relation to Israel's future redemption,

"Awake, awake, put on strength, O arm of Yahweh; awake as in the ancient days, in the generations of old. Art thou not the same that cut in pieces Rahab (Egypt) and wounded the dragon? Art thou not the same that dried the sea, the waters of the great deep; that made the depths of the sea a way for the ransomed to pass over?"

These were the awakenings of ancient days; and by the prophet's petition, which was the word of the Spirit, the dividing of the sea and the river in a future exodus is indirectly foretold. "Therefore the redeemed of Yahweh shall return, and come with singing unto Zion (not from Egypt to Sinai, as of old); and everlasting joy (simchath olahm, joy of the future age) shall be upon their head."

*****

The Rainbowed Angel being constituted of individuals who are all "like Jesus," who descended to Sinai, and in the days of his flesh even, walked upon the sea; showing thereby that He, and therefore they, are untrammeled by the natural laws: it will be unnecessary and superfluous to divide the sea on their account.

It is Israel according to the flesh, who are subject to the natural laws, that are to be "brought again from the depths of the sea;" beside showing his power, and gaining praise and fame in the earth in drying up, or destroying the Egyptian gulf; the passage of the sea by Israel in Egypt under the leadership of "the Prophet-like Moses," is designed to serve for a national baptism into Christ by which "all their sins will be cast into the depths of the sea," according to the testimony of Mic. vii. 19.

When they passed through the sea under Moses, "they were all baptized into Moses in the cloud and in the sea" (1 Cor. x. 2); so when saved from their long captivity by Christ, they will be nationally baptized into him by a like marine investment; and thus be able, as "a people saved by Yahweh," nationally to sing "the song of Moses the servant of the Deity, and the song of the Lamb, saying, Great and marvellous thy works Yahweh Elohim almighty; just and true thy ways, O king of the nations. Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest" (Apoc. xv. 3,4).

*****

The testimony seems to indicate, that at the time of Yahweh's riding upon the swift cloud into Egypt, there will have collected there a considerable Jewish population, which will be grievously oppressed by the king of the north, or Russo-Assyrian Gog. This appears from Isa. xix. 20, which says, "they shall cry unto Yahweh because of the oppressors, and He shall send them a Saviour, even a great one, and he shall deliver them."

This saviour is YAHWEH Elohim Tz'vaoth, He who shall be the mighty ones of hosts, the Rainbowed Angel, "and he shall deliver them." This almighty organization having planted itself in Egypt, all the vanities or idols of Egypt, Greek, and Latin images of saints, and those who worship them, "shall be moved at His presence." And what then? "The heart of Egypt shall melt in the midst of it." But why? Because "Yahweh shall smite Egypt," to "recover the remnant of his people from Egypt" (Isa. xi. 11).

In this process, "Yahweh will beat off from the channel of the river (Euphrates) unto the stream of Egypt" (the Nile); and thereby subdue the whole south of the grant to Abraham "from sea to sea," from the Mediterranean to the gulf of Persia.

When the south is thus freed from the domination of "the House of Esau" (Obad. 18-21), the healing of Egypt will commence. "Yahweh shall smite Egypt and heal it; and they shall return to Yahweh, and he shall be entreated of them, and shall heal them.

This healing will be curative of all the population, Gentile and Jewish, that survives the heart-melting judgments of the crisis. Egypt will no longer be proverbial for its darkness that may be felt: for in the day of the Rainbowed Angel, "shall five cities in the land of Egypt speak the language of Canaan, and swear (allegiance) to YAHWEH Tz'vaoth, (to 'him who shall be hosts'): one shall be called, The City of Destruction. In that day there shall be an altar to Yahweh in the midst of the land of Egypt, and a pillar at the border thereof to Yahweh. And it shall be for a sign and for a witness unto YAHWEH Tz'vaoth in the land of Egypt."

And this is the reason of the destruction which gives name to one of the five cities;

"for they shall cry unto Yahweh because of the oppressors," as they did in the days of Moses; "and he shall send them a Saviour, even a great one (the Rainbowed Angel) and he shall deliver them. And Yahweh shall be known to Egypt, and the Egyptians shall know Yahweh in that day, and shall do sacrifice and oblation: yea, they shall vow a vow to Yahweh, and perform it ... and they shall return even to Yahweh; and he shall be entreated of them, and shall heal them (Isa. xix. 18-22).

Eureka 10.6.



26 There is none like unto the Ail of Jeshurun, riding heavens [Shomayim] in thy help [ ezer], and clouds in his majesty.

27 Elohim of the east a refuge [ me'onah], and underneath the powers of the hidden period [Zero'ot Olam]: and he shall thrust out the enemy from before thee; and shall say, Destroy them [Make them shmad].

(powers of the olahm - 'the everlasting arms' in the KJV)

"Who among the sons of the mighty can be likened to Yahweh? O, Yahweh Elohim of Hosts, who is a strong Yah like to Thee? Thou hast a mighty arm; strong is Thy hand, and high is Thy right hand" (Psalm 89). "Behold Adonai Yahweh with strong hand shall come, and His arm be ruler for him: behold his reward is with Him, and his work before Him" (Isa. 40:10).

"Yahweh has sworn by the arm of His strength : I will gather you, O Israel, with a stretched out arm, and fury poured out" (Ezek. 20:33-34).

From these passages and many others that might be produced, it is evident that "arms," in a symbolical use of the word, signifies power, forces, sovereign authority; and when outstretched, power in energetic and furious operation. "The arms of the Olahm," referred to by Moses in his song, and termed "the everlasting arms" in the English version, are in the highest sense, the armies of Israel, of which the Eternal Spirit our Messiah and his Brethren is, in that manifestation, Yahweh. Hence the name of that spirit-incorporated community, Yahweh Tz'vaoth: an enigmatical title, signifying HE SHALL BE COMMANDERS OF THE ARMIES of Israel.

These Spirit Commanders are each focalisations of the One Eternal Power. Hence the ungrammatical expression, HE the Commanders. These are the Arms of the Olahm -- the arms to be outstretched in "the Hour of Judgment"; and which are to break the Bow of Brass (Ps. 18:34). Moses styles these Arms in his song Elohai kedem, "Mighty Ones of the East," in the English version rendered "the Eternal God." But John, in Rev. 16:12, justifies our translation. He there styles them hal hasilelai hai apo anatolon heliou, "the Kings from risings of a Sun"; but in the English version "the Kings of the East." The kedem of Moses is the apo anatolon heliou, of John. John paraphrases Moses.

The Helios or Sun, is the "Sun of Righteousness" spoken of in Mal. 4:2, who is to heal, and afterwards to send forth the sparkling gems of the Eternal, to tread down the wicked as ashes under the soles of their feet, in the day that Yahweh shall do it. The Jewels of Malachi, and the Elohim of Moses are the Kings of John, and the Arms of Daniel's vision. Each individual King is a rising of the healing Sun, in the sense of being brought from the grave and quickened by his vitalising beams.

Collectively, the Kings of Power or of God, are the "risings of a Sun"; and that Sun is He who proclaimed himself "the Resurrection and the Life," even the Eternal Father, who raises up the dead by the anointed Son of Mary (2 Cor. 4:14); styled by her royal ancestor, "the Handmaid of Yahweh" (Ps. 86:16; 116:16); and so recognized by Gabriel, Zechariah, Elizabeth, Simeon and Anna, all instructed and proficients in the law. When their mission is accomplished, they also will sing the song of Moses, "and of the Lamb," the prophet like to him (Exod. 15; Rev. 15).

These "Arms" of Daniel's vision, are represented by John in battle array in the train of their Commander-in-Chief, "the King of the Jews" (Rev. 19:14; Isaiah 55:4). John styles them "the forces of the heaven, following the Faithful and True One upon white horses, arrayed in fine linen, white and clean." Collectively, they are the Four Chariots of the heavens seen by Zechariah emerging from between the Two Mountains of Brass, which it is their mission to reduce to a molten furnace, glowing with intense heat. In the symbol of "the Lamb slain," the "Arms" are equivalent to the "Seven Horns," or Spirit Powers, which are as innumerable, but equal in number, whatever its amount may be to the "Seven Eyes."

Phanerosis - The Man of the One Spirit





28 Israel [Yisroel] then shall dwell in safety alone: the fountain of Jacob [Ya'akov] shall be upon a land of corn [eretz dagan (land of grain)] and wine [tirosh (new wine)]; also his heavens shall drop down dew [tal].


From the above we learn that when the name of Yahweh is being published to the peoples of the heavens and earth, the rain of the heaven is showering, and its dew in distillation; a state of the aerial favoring the appearance of the bow.

Between the opening of the door in the heaven, and the going forth of the lightnings and thunders, and voices from the heavens, there is no rain to cool off the sultriness of the aerial. For when the Ensign is lifted up upon the mountains, and the trumpet is being blown through the earth, Yahweh saith, "I will be still (yet in my dwelling-place I will be without fear) as dry heat impending lightning, as a Cloud of Dew in the heat of harvest" (Isa. xviii. 3,4); but when the storm of thunder and lightning has subsided, and which is to result in presenting Israel before their King; and in bringing them to the place of the Name of Yahweh Tz'vaoth the Mount Zion; then

"as the rain cometh down, and the snows from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth 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. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree; and it shall be to Yahweh for a name, for the sign of the hidden period which shall not be cut off" (Isa. lv. 10).

Eureka 4.1.6.



29 Happy art thou, O Israel [Yisroel]: who is like unto thee, O people saved by Yahweh, the shield [mogen] of thy help [ezer], and who is the sword [cherev] of thy excellency [majesty]! and thine enemies shall waste away [fawn away] before thee; and thou shalt tread upon their high places.


The blessing of Israel by Moses before his death, is, unquestionably, a prophecy of their happy condition in the latter day, when dwelling in safety alone, and treading upon the high places of the earth (Deut. xxxiii. 28,29). The blessing upon Levi, Benjamin, and Joseph, is clearly indicative of this.

Thus, of Levi, he said: "Let thy Thummim and thy Urim be with the MAN thine HOLY ONE l'ish chasidecha, whom thou didst prove at Massah." [verse 8]

This, in relation to Levi, has never been yet. "And of Benjamin he said, The Beloved of Yahweh shall dwell in safety by him." This is yet future; for, when the Beloved of the Father dwelt in the canton of Benjamin, his habitation was unsafe, and his life in danger every day. "And of Joseph he said, The ten thousands of Ephraim, and the thousands of Manasseh, shall push the peoples together to the ends of the earth." This yet remains to be fulfilled.

Eureka 10. 6.