Exodus 33 14 Quotes

God revealed His glorious union with man when He spoke to Moses, “My presence shall go with you and I will give you rest…” (Exodus 33:14, AMP). Notice the link between His presence and His rest.

Merril Unger who penned Unger’s Bible Dictionary in the mid-1900s wrote: (Hebrew tannin) This word is used in the Authorized Version with several meanings: (1) In connection with desert animals (Isa. 13:22; 34:13, 14, etc.), it is best translated by wolf, and not by jackal as in the Revised Version. The feminine form of the Hebrew tannah is found in Mal. 1:3. (2) Sea monsters (Psa. 74:13; 148:7; Isa. 27:1). (3) Serpents, even the smaller sorts (Deut. 32:33; Psa. 91:13)….one of the Hebrew words, usually rendered dragon is in some places translated serpents (Exodus 7:9, 10, 12).27 Unger was still debating against jackals in the mid-1900s for another creature — a wolf!

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32; The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33; Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32 The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33 Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.

Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3)... ...Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19-13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff. The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper. [The term nahash designates copper in Ugaritic, Aramaic, and Arabic. In 1 Chron. 4.11-12, Ir Nahash is founded by Caleb, a clan of metalworkers, and designates it as a place of copper smelting/working.] Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact...into melted copper. ...If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404)

Gen. 18:27. When Abraham met him he discovered that he was nothing but dust and ashes.  Gen. 32:24-32.  When Jacob met God his name was changed forever to be Israel, his leg was out of Joint and so his walk was never the same. Exodus 33:18. Moses wanted to see God and more of his glory and God said only dead men see me. Job 13: 11-14. When Job met God’s excellence he was afraid he remembered

And He said, My Presence will go with you, and I will give you rest." Exodus 33:14

And He said, “My Presence will go with you, and I will give you rest.” -Exodus 33:14 - MEV

DAY 17: How does Paul describe the return of Jesus Christ in 1 Thessalonians 4:15, 16? It is clear the Thessalonians had come to believe in and hope for the reality of their Savior’s return (1:3, 9, 10; 2:19; 5:1, 2). They were living in expectation of that coming, eagerly awaiting Christ. First Thessalonians 4:13 indicates they were even agitated about some things that might affect their participation in it. They knew Christ’s return was the climactic event in redemptive history and didn’t want to miss it. The major question they had was: “What happens to the Christians who die before He comes? Do they miss His return?” Clearly, they had an imminent view of Christ’s return, and Paul had left the impression it could happen in their lifetime. Their confusion came as they were being persecuted, an experience they thought they were to be delivered from by the Lord’s return (3:3, 4). Paul answers by saying “the Lord Himself will descend with a shout” (v. 16). This fulfills the pledge of John 14:1–3 (Acts 1:11). Until then He remains in heaven (1:10; Heb. 1:1–3). “With the voice of an archangel.” Perhaps it is Michael, the archangel, whose voice is heard as he is identified with Israel’s resurrection in Daniel 12:1–3. At that moment, the dead rise first. They will not miss the Rapture but will be the first participants. “And with the trumpet of God.” This trumpet is illustrated by the trumpet of Exodus 19:16–19, which called the people out of the camp to meet God. It will be a trumpet of deliverance (Zeph. 1:16; Zech. 9:14). After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), now being joined to resurrected new bodies, the living Christians will be raptured, “caught up” (v. 17). This passage along with John 14:1–3 and 1 Corinthians 15:51, 52 form the biblical basis for “the Rapture” of the church.

10:12; 14:17). ‹‹    DAY 5    ›› II. The purpose of God’s calling is fully revealed in the New Testament: A. God’s calling is according to His predestination (Eph. 1:4-5), His purpose (2 Tim. 1:9; Rom. 8:28), and His grace (2 Tim. 1:9-10). B. God’s calling is in Christ (1 Pet. 5:10) and through the gospel (2 Thes. 2:14). C. The New Testament reveals various aspects of the purpose of God’s calling: 1. God has called us out of darkness into His marvelous light (1 Pet. 2:9): a. Darkness is a sign of sin and death; it is the expression and sphere of Satan in death. b. When God calls us, He opens our eyes and turns us from darkness to light and from the authority of Satan to Himself; to be turned to God means to be turned to the authority of God, which is God’s kingdom of light (Acts 26:18). 2. God’s calling is that His chosen ones may be separated and made holy unto God, to be the holy ones, the saints (Rom. 1:7; 1 Cor. 1:2). ‹‹    DAY 6    ›› 3. God has called us so that we may enter into the fellowship of His Son, Jesus Christ our Lord, to partake of and enjoy His all-inclusive riches (vv. 9, 30). 4. God has called us into the sufferings of Christ (1 Pet. 2:20-21). 5. For the Body of Christ, God has called us into the peace of Christ (Col. 3:15). 6. God has called us for the purpose of obtaining the glory of the Lord Jesus Christ; He has called His chosen ones unto salvation in sanctification of the Spirit and belief of the truth so that they might obtain the glory of the Lord Jesus Christ (2 Thes. 2:13-14). 7. God’s calling is by His own glory and with the goal of our entering into the eternal glory of God (2 Pet. 1:3; 1 Pet. 5:10): a. God has called us not only by His glory but also to His glory. b. In order that we might enter into His eternal glory, the God of all grace is ministering to us the riches of the bountiful supply of the divine life in many aspects and in many steps of the divine operation on and in us in God’s economy (v. 10; 2 Pet. 1:3). 8. God has called us into His kingdom (1 Thes. 2:12): a. The kingdom of God is an organism constituted with God’s life as a realm of life for His ruling, in which He reigns by the divine life and expresses Himself in the divine life (John 3:3, 5-6; Matt. 6:10, 13). b. Today we, the called ones, should live in the church as the kingdom of God so that we may grow and develop in the life of God unto full maturity; through this growth and development, the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly supplied to us (Rom. 14:17; 2 Pet. 1:5-11).

Resting in Him MY PRESENCE WILL GO WITH YOU, AND I WILL GIVE YOU REST. Sometimes when you are quite weary, all you can think about is finding rest. As a result, your awareness of My Presence grows dim. I assure you, though, that even when your attention falters, Mine remains steadfast. Rejoice that the One who always takes care of you has an infinite attention span! Even the most devoted parents cannot be constantly attentive to their children: They have to sleep some of the time. Also, they can be distracted by other demands on their attention. Many deeply loved children have drowned when their devoted parents took their eyes off them ever so briefly. Only I have the capability of watching over My beloved children continually—without the least interruption. Instead of worrying about where and when you will find rest, remember that I have promised to provide it for you. Worrying wastes vast quantities of energy—the very thing you need most to help you reach a resting place. If you were driving a car with little gas in the tank and the nearest service station was far away, you would drive carefully and steadily—so as to minimize gas consumption. Similarly, when you are low on energy you need to minimize consumption of this precious commodity. Go gently and steadily through your day, looking to Me for help. Rest in the knowledge that My watch-care over you is perfect. Thus, you make the most of your limited energy. Whenever you are struggling with weariness, come to Me and I will give you rest. See also Exodus 33:14; Psalm 121:2, 3; Matthew 11:28 (From Jesus Lives by Sarah Young)

For example, in Exodus 21:33 or in 2 Chronicles 16:14. However, seeing as this description of boring holes in the Messiah’s hands and feet sounded a little too much like Jesus for the rabbis, they decided to shorten the letter VAV ( ו ) to become the letter YUD  ( י ). Any person who reads any ancient version of the Old Testament, such as the Septuagint or the Dead Sea Scrolls, will see for themselves that the original text doesn’t say “like a lion”, but rather “they have bored / pierced.” The Dead Sea Scrolls, dated hundreds of years before the time of Jesus or as in the New Testament, were written at least 1,200 years prior to the Masoretic text.

The Passover was always on the 14th day of Nisan (Exodus 12:6). In A.D. 33, the 14th of Nisan was on April 3rd. Jesus’ birth in early 2 B.C. would have made him around 30–31 in Tiberius Caesar 15th year (Luke 3:1) in A.D. 29, making Him “about 30” when He started His ministry (Luke 3:23).

Comfort Numbers 14:9 Deuteronomy 31:6 Psalm 27:10 Psalm 46:7 Psalm 73:23 Psalm 94:14 Psalm 103:17 Isaiah 41:17 Matthew 28:20 John 6:37-39 Romans 8:38-39 Peace Exodus 33:14 Numbers 6:24-26 Psalm 85:8 Psalm 119:165 Isaiah 26:3 Isaiah 32:17 Isaiah 57:2 Matthew 11:29-30 John 14:27 Romans 5:1-2 Ephesians 2:14 Colossians 3:15 Fear Deuteronomy 1:17 Deuteronomy 7:21 1 Chronicles 16:25-26 Nehemiah 4:14 Psalm 4:8 Psalm 28:7 Psalm 56:3 Proverbs 16:6 Isaiah 35:4 Isaiah 41:10 Jeremiah 15:20 Joel 3:16 2 Corinthians 1:10 Philippians 4:9 Hebrews 13:6 Anxiety Genesis 28:15 Job 34:12 Psalm 20:7 Psalm 50:15 Psalm 55:22 Psalm 68:19 Psalm 86:7 Proverbs 3:5-6 Isaiah 40:11 Isaiah 41:13 Matthew 11:28 John 16:33 For Those Who Feel Weak 1 Chronicles 16:11 Psalm 37:10-11 Psalm 55:18 Psalm 62:11 Psalm 72:13 Psalm 142:3 Psalm 147:6 Isaiah 57:15 Jeremiah 10:6 Habakkuk 3:19 2 Corinthians 12:9 Ephesians 3:16 Despair Psalm 46:1 Psalm 100:5 Psalm 119:116 Isaiah 40:29 Isaiah 51:6 Jeremiah 32:17 Ezekiel 34:16 Daniel 2:23 Haggai 2:4 Ephesians 1:18 2 Thessalonians 3:3 Hebrews 10:35 James 1:12 Grief Psalm 34:7 Psalm 71:20-21 Psalm 116:15 Psalm 119:28 Psalm 119:50 Psalm 121:5-8 Isaiah 43:2 2 Corinthians 1:3-4 Times of Trouble Psalm 9:12 Psalm 34:7 Psalm 37:39-40 Psalm 46:1 Psalm 50:15 Psalm 121:5-8 Psalm 138:7 John 16:33 Feeling Desperate and Depressed Psalm 30:5 Psalm 34:18 Psalm 40:1-2 Psalm 42:11 Psalm 126:5 Zephaniah 3:17 John 10:10

Buck counted 27 different names for ‘Io.30 A few of these names and their meanings, listed below, are compared with Biblical descriptions of God. ‘Io-matua: he is the parent of all things, natural phenomena, plants, animals, man, and gods. Colossians 1:16—“For by him were all things created, that are in heaven, and that are in earth, visible and invisible” ‘Io-matua-kore: He had no parents, “he was nothing but himself.” (Hebrew) Yahweh: meaning. The Self- existent One. Exodus 3:14, “I AM THAT I AM.” ‘Io-te-wananga: He is the source of all knowledge. Colossians 2:3—“In whom are hid all the treasures of wisdom and knowledge.” ‘Io-mata-ngaro: His face is hidden and unseen. Exodus 33:20, “And he said, Thou canst not see my face: for there shall no man see me, and live.” ‘Io-te-waiora: He is the source and giver of life. Psalm 36:9, “For with thee is the fountain of life:” ‘Io-mata-wai: ‘Io, the God of love. John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.