BIBLE STUDY SERIES #101, 102 and 103

24 October, 1993


By Douglas C. Nesbit, B.A.

We have been following the Biblical account, found in the Books of Genesis and Exodus, which explains man's initial condition, his wayward experimentation with free choice, and the pattern of Almighty God's Great Plan for the resolution of that condition.

That plan involves the preservation of an uncontaminated line of descent from Adam, and out of this line, through the Patriarchs, Abraham, Isaac and Jacob, the expansion of a family which actually consists of thirteen tribes. From the tribal structure thus formed there would emerge by the experiences of The Exodus and at Mount Sinai, a nation through which God would introduce man to the understanding of what we may term the requirements for the enjoyment of the Kingdom of God upon the earth.

We, of the British-Israel-World Federation, believe that the modern-day descendants of those same Israelite tribesmen are found in the generally Anglo-Celto-Saxon and kindred peoples in our own time.

Moses had been raised up by The Almighty to direct this emerging nation of Jacob's descendants, the Israelites, out from the grip of that Egyptian bondage which had been their experience for a number of generations.

For some time now, we have been examining the various signs and wonders through which God worked to bring Israel's release from that bondage, and we are presently approaching Israel's final point of separation in the account.

During recent weeks I have been organizing an explanation of those signs and wonders, many of which are termed the Plagues upon Egypt, by means of a chart containing each sign on a separate line under a number of column headings. If you had difficulty in following the descriptions on former broadcasts, you might like to obtain a copy of this chart. We would be pleased to send one to those who write for it this week and enclose a donation to assist us to cover the costs involved in printing and mailing one to you.

Now, let us turn to today's scripture reading found in Exodus 13, starting at verse 1 and, as usual, I shall introduce some comments as we read.

1. And the LORD spake unto Moses, saying,
2. Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

Keil and Delitzsch comment here that "Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born."

The New Bible Commentary draws our attention to Romans 12:1 with the words "Set apart as sacred. It is reasonable that the life which God has spared should be devoted to Him... Just as the annual celebration of the Passover reminded the nation of their great redemption, so the dedication of the firstborn kept the memory of it fresh in every home." In Romans 12:1, you may remember, Saint Paul writes "I BESEECH you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service." We continue at verse 3:

3. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
4. This day came ye out in the month Abib.
5. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
6. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
7. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.
8. And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.
9. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
10. Thou shalt therefore keep this ordinance in his season from year to year.
11. And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,
12. That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD'S.

As we have shown previously, the presence of leaven in the dough is used in Scripture as a symbol for the presence of sin mingled within the pure grain which stands for God's people. Fermentation causes gas which tears and separates the particles of the grain from one another. As the New Bible Dictionary, item "Leaven", mentions, "fermentation implied disintegration and corruption." That source mentions that leaven "was excluded also from the offerings placed upon the altar of Yahweh, only cakes made from flour without leaven... being allowed." It adds that "two exceptions to this rule should, however, be noted... `Leavened bread' was an accompaniment of the thank-offering, and leavened loaves were used also in the wave-offering-i.e. at the Feast of Pentecost."

13. And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.
14. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
15. And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.
16. And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.

The last verse has become the basis of a literal act of worship. The New Bible Commentary (Revised) states that "The Egyptians had words written on strips of cloth which they wore as amulets. A similar custom came to be practiced by Jews later when at prayer. Phylacteries... bound on the head and the left hand contained handwritten copies of Exodus 13:1-10; 13:11-16; Dt. 6:4-9; 11:13-21."

In the matter of redemption of the firstborn of Israel, we shall find in a later study, in Numbers 3:40-51, that God there tells Moses to number all the males in the Tribe of Levi, and then to number all the firstborn among the other tribes of Israel. Then He states "And thou shalt take the Levites for me (I am the LORD) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel." As there remained some firstborn among the other tribes of Israel above the number of the male Levites these were to be redeemed by payment of five shekels apiece (each shekel being 20 gerahs) and the money to be given into the hands of Aaron and his sons.

Here we may find a clue to the place of all Israel among the various peoples of the earth, for all of Israel was treated as God's "firstborn" in Exodus 4:22.

17. And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
18. But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.

The Companion Bible states of the name of the sea, the Yam suph, that it is "weedy, or reedy. Eng. `Red' comes from the Greeks reading Edom (whose land it washed) as an appellative instead of a proper name (Esau or Edom = red, Gen. 25:25)." It is called "red" from the Septuagint.

It might be noted that Israel went out "harnessed". They were not a fleeing rabble, but armies, in military order. The Companion Bible note indicates that the word is connected to "armed" as in Joshua 1:14 and Judges 7:11, or "marshalled by fives", as in II Kings 1:9 and Isaiah 3:3. The note states "To this day five is an evil number in Egypt. Whichever is the meaning, both point to order and organization."

19. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
20. And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
21. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
22. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.

This descriptive picture of the protective presence of the Almighty God with His people, as a towering Glory to separate them from their enemies is one which may well be received as a heartening demonstration of His presence with the descendants of these same Israelites when they individually and corporately dedicate themselves to serve Him with sincerity. Let us hold the realisation of that reality as we meet the challenges of the coming weeks and months ahead.

31 October, 1993


By Douglas C. Nesbit, B.A.

In our ongoing series of Bible Studies, we have now come to the actual emergence of Israel out of their Egyptian Bondage into the prospect of a new life, free for the first time in generations, of the oppression which has, until now, been their lot. They are at a new beginning, both as individuals and as a people, and as we all know, new beginnings are often traumatic experiences.

There is, in each person's past, I feel sure, some time when we were forced out of our old patterns and ways of doing things, all of which had to be left behind, and to walk into a new experience where we were forced to think and learn new ways of doing things. Our old life, with its habits and normal patterns will no longer have been ours, and circumstances required us to exert ourselves, to adapt to new opportunities, perhaps, but with a certain insecurity of mind. We may even have felt a certain dreary familiarity in our old everyday life. Afterwards, our existence depends upon a measure of exertion which we feel challenging, and perhaps even a bit overwhelming. By nature, we don't generally like changes if these mean upsetting our lifestyle too greatly.

We have been studying the course of events in the early books of the Bible, which tell of the development of the nation of Israel by Almighty God, as the vehicle through which He will work His wondrous mighty Plan for the salvation of His creation. Lately, we have been describing the manner of the Exodus through which Almighty God, the Yahweh (Jehovah) of Israel removed His people Israel out of Egyptian bondage and today we are about to examine the Scripture passage found in Exodus 14. Let us read the account. As usual, I shall insert some comments as we go.

1. And the LORD spake unto Moses, saying,
2. Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea.
3. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in.
4. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.

Young's concordance explains the meaning of the name Pihahiroth as "the place of meadows", while Baalzephon is explained as "lord of Typhon." Migdol, of course, is Hebrew for "tower", and The Companion Bible notes that this particular tower was the great fortress on the "Shur" or wall, built to protect Egypt from Asia.

5. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us?
6. And he made ready his chariot, and took his people with him:
7. And he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.

The non-Biblical Book of Jasher, in its parallel account, shows in LXXXI:23 that "the camp of Egypt was an exceedingly large and heavy camp, about ten hundred thousand men." If the Israelite bands numbered between one and two million, it is quite conceivable that the trained army of Egypt when mustered to pursue them, might number a million men in round figures.

8. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.
9. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

Pharaoh and his officers must have been derisive of the apparent tactical mistake which had led them into such an apparent geographical trap. A trap it would prove to be, but for the Egyptian army, not the people of Israel, for God was ordering the apparent mistake of His people, in order to destroy their enemies by the unexpected. So, in more modern times, has nature been used to turn military affairs to the advantage of God's people and thus the advancement of His ultimate plans.

10. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD.
11. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?
12. Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

The experience of the whip and muddy degradation of the years and indeed generations in Egypt had obviously not yet been lifted from the minds of many among the people of Israel. To this point, they had not yet seen the fullness of power of The Almighty to deliver them, let us remember. Those complaints will, however, be repeated on other occasions before their journey is over, as we shall see.

13. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.
14. The LORD shall fight for you, and ye shall hold your peace.
15. And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:
16. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.
17. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.
18. And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen.
19. And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them:
20. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night.
21. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

Here we find that God is using Israel to draw their oppressors into a trap, but the circumstances which will prepare it are of natural occurrence, as we note from the fact that a strong East wind moved the waters, depressing their level to expose a dry passage across the bed of the sea. The Hebrew wording states that Israel walked "upon the dry", the word "ground" being supplied by the translators.

Indeed, it is not out of place to mention that, consistent with the natural circumstances here mentioned, which Almighty God did dramatically use to set the stage for this event, there exists the possibility that there might also have intervened a further factor; a great natural catastrophy which occured about this time to the North, across the Mediterranean Sea.

The National Geographic Magazine issue of May, 1972 contains an article on the collapse of the Minoan Empire in the Eastern Mediterranean. It describes the remains of a volcanic island in the Aegean Sea which was once called Thera and is today known as Santorin. The article states that 3500 years ago this island volcano altered the course of history in a climactic event.

Known to be geologically active for centuries, the volcano blew up with a force perhaps four times that of the well known 1883 Krakatoa explosion, riping a crater some 1300 feet deep, and the force of it apparently wiped out the Minoan civilization which centred upon the nearby Island of Crete.

If the geologic and archaeologic conclusions in the article are accepted, the proposed date of this climactic explosion, as indicated from buried Cretan pottery shards characteristic of the time, would place it between 1520 and 1500 B.C.. That estimate seems quite close to the year of the Exodus, which occurred, according to Archbishop Usher's chronology, in 1491 B.C. and this might suggest that the two events were possibly contemporaneous. In any event, The Almighty God of The Exodus and Sinai would doubtless have planned the timing of all such events for His purposes. With that digression noted, let us return to pick up the Biblical account at verse 22.

22. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.
23. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen.
24. And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,
25. And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.
26. And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.
27. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.
28. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.
29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.
30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.
31. And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses.

We are about out of time for today, so let me complete our chart of Signs and Wonders by filling in the last line. The sign is the drowning of the Egyptian Army in the Sea. The month would be Abib, which is about March or April. The References are found in Exodus 12:37-51, 13:1-22 and 14:1-31. As to the Egyptian god over-ruled, we might say that the Egyptians saw NUN (or NU), god of "chaos" or "the primordial waste of waters" in which, before the creation, lay the germs of all things and all beings, `father of the gods', used to destroy their army and defeat Pharaoh himself. For the equivalent Israelite Ensign and Tribe we note that safe passage through waters is symbolised by the last remaining Israelite banner, which displays a SHIP. This is the ensign of ZEBULUN for, as Jacob stated in Genesis 49:13, "Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships..."

We of the British-Israel-World Federation believe that the main body of the descendants of ancient Israel can be found among the generally Anglo-Celto-Saxon and kindred peoples of the world today, and thus the chart may hold especial interest for such folk.

We can send a copy of the chart outlining our study of the various Signs and Wonders of The Exodus to those who write to us this week. When writing, it would be helpful if you could include a donation to assist us in the printing and mailing of these charts.

We shall continue these Biblical Studies on our next programme.

7 November, 1993


By Douglas C. Nesbit, B.A.

In our recent Bible Studies we have been examining that portion of the Great Plan of Almighty God for His unfolding Creation which centres upon the Exodus of the Children of Israel from Egyptian bondage. This Exodus was accomplished through a sequence of plagues and great signs and wonders which we have been detailing through the recent months, and which, even centuries later, the Psalmist scans in Psalm 105:23-39. That passage reads:

23. Israel also came into Egypt; and Jacob sojourned in the land of Ham.
24. And he increased his people greatly; and made them stronger than their enemies.
25. He turned their heart to hate his people, to deal subtilly with his servants.
26. He sent Moses his servant; and Aaron whom he had chosen.
27. They shewed his signs among them, and wonders in the land of Ham.
28. He sent darkness, and made it dark; and they rebelled not against his word.
29. He turned their waters into blood, and slew their fish.
30. Their land brought forth frogs in abundance, in the chambers of their kings.
31. He spake, and there came divers sorts of flies, and lice in all their coasts.
32. He gave them hail for rain, and flaming fire in their land.
33. He smote their vines also and their fig trees; and brake the trees of their coasts.
34. He spake, and the locusts came, and caterpillers, and that without number,
35. And did eat up all the herbs in their land, and devoured the fruit of their ground.
36. He smote also all the firstborn in their land, the chief of all their strength.
37. He brought them forth also with silver and gold: and there was not one feeble person among their tribes.
38. Egypt was glad when they departed: for the fear of them fell upon them.
39. He spread a cloud for a covering; and fire to give light in the night.

That Psalm ends with the most appropriate words "Praise ye the LORD." Psalm 78:12-14 likewise offers praise and amplifies our understanding of the event wherein Israel escaped across the sea-bed while the Egyptian army was inundated and drowned, in these words:

12. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
13. He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.
14. In the daytime also he led them with a cloud, and all the night with a light of fire.

I would remind our listeners that, as long as the supply lasts, we can send a copy of the chart outlining our study of the various Signs and Wonders of The Exodus to any who write to us requesting one. When writing, it would be helpful if you could include a donation to assist us in the printing and mailing of these charts.

We of the British-Israel-World Federation believe that the main body of the descendants of ancient Israel can be found among the generally Anglo-Celto-Saxon and kindred peoples of the world today, and thus the chart may hold especial interest for such folk.

As we have been studying the course of those events, we have kept in mind the probability that we, the modern-day descendants of these same Israelites, may now be passing through an exodus of similar pattern; one which is designed to release us from the economic, governmental and religious bondage of the new Pharaohs of our own time.

I might mention one point which may appear incidental, but which might stir the curiosity of some. It is the matter of weapons. As the Israelites were now about to intrude into the wilderness, the limited forage there would naturally prompt indiginous local tribesmen to defend their precious water and limited resources. These adversaries were prepared to attack, and it may occur to some, upon reading the account of the Israelites in battle not long hence, to wonder where these Israelites, (until recently in bondage to the Egyptians and as such, ill equipped for military action), managed to acquire arms wherewith to resist the attacks of opponents such as the Amalekites.

On our last programme, we read Exodus 14:30, which mentions that "Israel saw the Egyptians dead upon the sea shore." Let us, in our imagination, try to ignore the offensive smell, and place ourselves at the water's edge alongside those Israelites. What would we see, a few days after the great deliverance? If perhaps a million-man Egyptian army had originally been involved in pursuing the Israelites, then doubtless in the heat of the following days many bloated corpses would have floated in the shallows and littered the shoreline of the sea, for thus did The Almighty God of Israel provide the evidence to confirm His faithfulness.

Here was one possible source of weaponry. Those floating dead of the Egyptian forces would doubtless have been well armed as they entered the passage through the waters to pursue the Israelites. Some swords, for example, might yet be fixed in their scabbards, strapped to those dead corpses. Floating corpses of horses would yet be attached by harness to chariots, wherein spears and shields might have been bound to fittings, secured for the general advance over rough ground. Wooden spear shafts, bows and arrows would have held sufficient buoyancy to float these loose weapons ashore in quantity.

Let us turn to today's reading which begins at Exodus 15:1. The Israelites are filled with praise at their deliverance. The Companion Bible notes of the song which follows, that in Egypt, there was no singing, only sighing and groaning. As usual, I shall interject comments as we read.

1. Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
2. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.

Singing can reflect many emotions, but a glad song draws joy to the hearts of those who participate in its rendition. The Companion Bible treats the AV text in a manner which hints at the cadence of the original, while the Ferrar Fenton Bible, somewhat freer in translation, goes farther, by rendering the words of the song of Moses in a metre which seeks to reflect the Hebrew original. The Companion Bible notes of verse 2 that this contains the first occurrence of the Title THE LORD translating the Hebrew JAH, The Eternal, inhabiting eternity. It says that this first occurrence connects the Title with Redemption. "My father's God", in verse two, would be The God of The Patriarchs. We continue at verse 3:

3. The LORD is a man of war: the LORD is his name.
4. Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
5. The depths have covered them: they sank into the bottom as a stone.
6. Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
7. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
8. And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
9. The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
10. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
11. Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
12. Thou stretchedst out thy right hand, the earth swallowed them.
13. Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.

In an incidental point of interest, relating to verse 10 the Companion Bible notes that this contains the first mention of lead in the Scriptures. Now we see the celebration moving to view the future in anticipation.

14. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
15. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
16. Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.
17. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.
18. The LORD shall reign for ever and ever.
19. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.

Generally, in Scripture, the horse is mentioned in connection with battle and power, while the donkey appears in circumstances of lowliness and peace. Thus, Jesus chose to ride a donkey into Jerusalem on Palm Sunday, but in Revelation 19:11-16, the visionary picture is of Christ as The Word of God, KING OF KINGS, AND LORD OF LORDS, riding a white horse and followed by the armies of heaven, all likewise riding on white horses.

20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
21. And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.

It is interesting that there are a number of prophetesses mentioned in the Bible in both the O.T. & N.T.: Miriam being one. She is joined in later scriptures by Deborah, (Judges 4:4; 5:1), Huldah, (II Kings 22:14, II Chronicles 34:22), Anna, (Luke 2:36-38) and The Virgin Mary, (Luke 1:46-55, whose words are repeated in The Magnificat). Regarding the passage through the sea, I Corinthians 10:1-4 shows us that the children of Israel were all baptised by passing between the parted waters, rather than themselves being immersed in them as they trod upon dry ground when they crossed. It says:

1. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;
2. And were all baptised unto Moses in the cloud and in the sea;
3. And did all eat the same spiritual meat;
4. And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

With the words of praise to God in our hearts, we believe that we, ourselves, have prospects of repeating a similar outburst of praise to Him for what He will yet do for us in our own time. We shall continue these Biblical Studies on our next programme.