Shavuot

 

The Omer marks the 50 days traveling the desert from Mitsrayim to Sinai/Choreb. It also marks the journey from the wave offering of the Temple on the weekly Shabbat of the feast of Unleavened bread to the 7 Shabbats later where another wave offering is made  . The wave offering was a measure of flour made from the first sheaves of barley grain that had been reaped and was unleavened.

There are 2 different observances of firstfruits:

1. The rabbinical say its morrow after the high Shabbat of Unleavened bread (1st day ) which means it could fall on any day of the week

2. The second view is after the weekly Shabbat as Yahusha arose from the dead on the weekly Shabbath of the week of Unleavened bread and before sunrise he told Miryiam not to touch him for he has not ascended to the Ahba. The 2nd view is more appropriate as the firstfruits is related to the resurrection of Mashiyach and fell on the weekly Shabbat of the week of Unleavened bread, also Mashiyach was raised 3 days after he died and the 1st view doesn't fit the bill. He told Miryiam not to touch him for he has not ascended to the Ahba Its because on the very same day at 9am after the daily sacrifice the priests in the temple would waive the sheaf offering/omerand thus he fulfilled the firstfruits as he ascended/malah in the sheaf offering/omer. Same evening as it says on the first of the Shabbats (showing the counting of the omer)  he asked his disciples to touch him and feel his wounds as he fulfilled the firstfruits in the ascending offering thus fulfilling Torah.

John 20:1 And it came to pass on the first of the Shabbats as it turned toward morning, while it was still dark, Miryam HaMagdalith came to the tomb and saw and beheld that the stone was removed from the tomb. 

The omer (Hebrew: עֹ֫מֶר 'ōmer) is an ancient Yasharalite unit of dry measure used in the era of the Temple in Yerushalayim. It is used in scriptures as an ancient unit of volume for grains and dry commodities, and the Torah mentions as being equal to one tenth of an ephah. Exo 16:36

The word omer is sometimes translated as sheaf — specifically, an amount of grain large enough to require bundling. The episode of the manna describes Aluahym as instructing the Yasharalites to collect an omer for each person in your tent, implying that each person could eat an omer of manna a day. 

(Leviticus 23:14) forbade any use of the new barley crop until an omer was brought as an offering to the Temple in Jerusalem. The Book of Leviticus (23:15-16) also commanded: "And from the day on which you bring the offering . . . you shall count off seven weeks. They must be complete." 

Lev 23:9 Then Yahuah spoke to Mosheh, saying,

Lev 23:10 Speak to the sons of Yasharal and say to them, When you enter the land which I am giving to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest.

Lev 23:11 He shall wave the sheaf before Yahuah for your acceptance; on the morrow after the Shabbat the priest shall wave it

Lev23:14 Until this same day, until you have brought in the offering of your El, you shall eat neither bread nor roasted grain nor new growth. It is to be a perpetual statute throughout your generations in all your dwelling places.

Lev 23:15 You shall count for yourselves from the morrow after the Shabbat, from the day when you brought in the sheaf of the wave offering; they shall be seven complete Shabbats

Lev 23:16 Until the morrow after the seventh Shabbat, you shall count the fifty days; then you shall present a new grain offering to Yahuah

This mitzvah ("commandment") derives from the Torah commandment to count forty-nine days beginning from the day on which the Omer, a sacrifice containing an omer-measure of barley, was offered in the Temple in Yerushalayim, up until the day before an offering of wheat was brought to the Temple on Shavuot (Weeks). 

This was a significant event as the Ten Commandments were given to Masha in the third month which marks as a memorial of the feast of Shavout, a counting of 50 days from the time the first sheaf is brought in. The number fifty is 5 x 10 where the number 5 represents the 5 books of Torah x its completeness, the very 5 words the emissary said that he would rather speak in the assembly than ten thousand words in a language.

Exo 19:1 IN the third month, when the children of Yashar’el were gone forth out of the land of Mitsrayim, the same day came they into the wilderness of Ciynai.
Exo 19:2 For they were departed from Rephiydiym, and were come to the desert of Ciynai, and had pitched in the wilderness; and there Yashar’el camped before the Mount.
Exo 19:3 And Mosheh went up unto ELOHIYM, and YAHUAH called unto him out of the mountain, saying, Thus shall you say to the house of Ya`aqov, and tell the children of Yashar’el;

 

What happened at Sinai?

Exo 20:18 And all the people saw/raah H7200 את eth-the thunderings/qolot H6963, and את eth-the lightnings, and את eth-the noise/qol of the shofar/H7782, and את eth-the mountain smoking: and when the people saw it, they removed, and stood afar off.
Exo 20:19 And they said unto Mosheh, Speak with us, and we will hear: but let not ELOHIYM speak with us, lest we die.
Exo 20:20 And Mosheh said unto the people, Fear not: for ELOHIYM is come to prove you, and that his fear may be before your faces, that ye sin not.
Exo 20:21 And the people stood afar off, and Mosheh drew near unto the thick darkness where ELOHIYM was.

What is interesting to see is the word H6963 'qolot' which is translated as 'thundering' instead of voice. The translators translated it as thundering to make sense here because of the previous word 'raah' which means 'to see/saw/perceive/give attention to'. One can hear a voice, not see it, and hence they translated it as 'thundering' But they failed to note that only lightning can be seen and thundering can only be heard. Hence, the word 'qolot' H6963 should be correctly translated as 'voices' because the verse is synonymous in letting us know that the people saw and stood far off yet gave attention to the voices and told Masha that he should speak with them but let not Aluahym speak with us lest we die.

1Th4:16 For the Adon Himself shall descend from the heavens with a shout, with the voice/qol of the chief messenger and with the shophar of Elohim, so the dead in the Mashiyach shall rise first. 

The qol/voice of the shophar in Exodus 20:18 is synonymous with the voice of the shophar of Elohim when our Adon Yahusha descends from the hashamayim to take His people with Him.

The word shophar H7782 and translated as ram's horn is related to H8231 shaphar which means to be pleasing, be beautiful, be fair, be bright and is like the sweet music to the ears. They translated the word as noise in both Exo 20:18 and Acts 2:2 

Acts 2:2 And there came a noise/qol raash from heaven suddenly like a voice/qol of a rushing wind/ruach, and it filled the whole house where they were sitting.  

The voice came as a gift to them as they spoke the wonderful works of Yahuah in another language as the Ruach gave them the ability. Just as the children of Yisrael heard the voice at Sinai.

Exo 20:18 should correctly read And all the people gave attention to /raah the alpah tau voices/qolot, and the alaph tau torches/lappidym, and the alaph tau voice/qol of the ram’s horn/shophar, and the alaph tau mountain/ har smoke/ashan. And the people saw, and they moved, and stood far off.

This is confirmed and understood better when we turn to the text of Deuteronomy where Masha records this as voice/qol in singular

Deu 5:22 את eth-These words YAHUAH spoke unto all your assembly in the Mount out of the midst of the fire, of the cloud, and of the thick darkness, with a magnificent/gadul voice/qol H6963: and he added no more. And he wrote them on two sapphire stones, and delivered them unto me.
Deu 5:23 And it came to pass, when ye heard את eth-the voice/qol H6963 out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders;
Deu 5:24 And ye said, Behold, YAHUAH ELOHAYNU has showed us את eth-his glory and את eth-his greatness, and we have heard את eth-his voice/qol H6963 out of the midst of the fire: we have seen this day that ELOHIYM talks את eth-with man, and he lives.
Deu 5:25 Now therefore why should we die? for this great fire will consume us: if we hear את eth-the voice of YAHUAH ELOHAYNU anymore, then we shall die.

Exodus 20:18 uses the word 'qolot' which is the plural of 'qol' and means voices and He added no more is an indication that the voice in those voices was the concealed voice while those voices formed the words of the covenant which came written on the tablets as the letter while the qol/voice added no more to what came written but concealed in it.

In comparison with the Exodus account, the detail given in Exodus 20 is that He spoke with “voices/qolot,” shows us more than one voice i.e. a literal commands seconded by the ruach hidden in the commands.  His “magnificent voice” was, in fact, the miraculous utterance of multiple voices being emitted from HIM at once! When He spoke the Ten Commandments, although He alone was speaking, He was supernaturally uttering more than one word at the same time! This is nothing less than the gift of tongues, a miraculous form of speech, spoken by the Creator of all tongues, Himself! As He gave His Torah unto them, His Ruach used a speaking method that could not be explained, but demonstrated His own power to every single person there! 

The Talmud, Shevuot 20b, records their reference to this unique speaking ability of the Most High. The rabbis believed, due to these precise evidences from the text, that He spoke one magnificent utterance at Sinai on Shavuot, yet more than one utterance was heard by the people. He conveyed more information than was naturally possible by using a miraculous form of speech. The general view of this event in Yahudism is that He actually gave all ten of the commandments in just one miraculous utterance, and the reference to this dual speech is not to be limited! Again, the Talmud, in Shevuot 20b, preserves the fact that this detail was known and taught in ancient Yahudism. 

Hence this is why probably Shaul the emissary was letting the Corinthian assembly know that when the gift was poured out to the talmidyim on Shavout they spoke in more than one utterance as the Ruach gave them the ability to speak in the magnificent voices i.e. multiple languages in one go with the ruach ha nabua concealed in it. Hence the audience should be men and not Aluahym even though he claims he speaks mysteries, verse 2 is complementary to verse 1 where he says ‘’ but rather that you may prophesy’’ 

1Cor14:1 Pursue after love and earnestly seek the spiritual gifts, but rather that you may prophesy.

1Co 14:2 For he who is speaking in a tongue does not speak to men but to Elohim, for no one understands, but in the Spirit he speaks secrets.  

Psa 62:11 ELOHIYM has spoken once; twice have I heard this; that power belongs unto ELOHIYM. 

Job 33:14 For EL speaks once, yea twice, yet man perceives it not. 

The ruach ha nabua was concealed in what was spoken in one go in a magnificent/gadul voice/qol as stated in Deuteronomy 5 and 'voices/qolot' as stated in Exodus 20. Hence those who heard and were able to perceive, transitioned into the ruach ha nabua of the witness of Yahusha ha Mashiyach. The second witness concealed in the scripture which Yahusha spoke about of the Ahba which gave witness of Him in the scriptures. 

Heb 12:18 For ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

Heb 12:19 And the sound of a shofar, and the voice of words; which voice they that heard intreated that the word should not be spoken to them anymore:

Heb 12:20 (For they could not endure את eth that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

Heb 12:21 And so terrible was the sight, that Mosheh said, I exceedingly fear and quake:) (Shemoth 19:18)

Heb 12:22 But ye are come unto Mount Tsiyon, and unto the city of the living YAH, the heavenly El-Yerushalayim, and to an innumerable company of angels,

Heb 12:23 To the general and called out assembly of the firstborn, which are written in heaven, and to YAHUAH the Judge of all, and to the ruachoth (spirits) of just men made perfect,

Heb 12:24 And to YAHUSHA the mediator of the Renewed Covenant, and to the blood of sprinkling, that speaks better things than that of H’avel.

Heb 12:25 See that ye refuse not him that speaks. For if they escaped not who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaks from heaven:

Heb 12:26 Whose voice then shook the earth: but now he has promised, saying, Yet once more I shake not the earth only, but also heaven.

Heb 12:27 And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

Heb 12:28 Wherefore we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve YAHUAH acceptably with reverence and in the fear of YAHUAH:

Heb 12:29 For our YAH is a consuming fire.

 

Two voices and yet one who spoke in one go by his magnificent voice 

The letters of the Abary have in them the ruach of nabua and many a times the small still voice comes to us in the form of a letter or a word which when looked deeply into gives us all the missing connections to the dots. The letters forming the words, the words forming the sentences and the sentences forming the language...the Ruach Language which is brought forth in an exposition for the edification of all. 

The magnificent voice still speaks to us in a second witness bringing alive to us the scriptures. 

Eph 5:18  And do not be drunk with wine, in which is loose behaviour, but be filled with the Spirit,  

Eph 5:19  speaking to each other in psalms and songs of praise and spiritual songs, singing and striking the strings in your heart to the Master, 

Eph 5:20  giving thanks always for all to Elohim the Father, in the Name of our Master יהושע Messiah,  

This is what Shaul meant when he said for he saw the Nagyanah/Niggun in a spiritual fulfillment in prophesying in bringing forth the five words of understanding into the assembly and not a unfruitful self building. 

1Co 14:14 For if I am praying in a tongue, my spirit is praying, but my understanding is without fruit. 

1Co 14:15 What then is it? I shall pray with the spirit, and I shall also pray with the understanding. I shall sing with the spirit, and I shall also sing with the understanding.  

1Cor 14:19 Indeed, in the assembly I choose to speak five words with understanding in order to instruct others also to speak ten thousands of words in a lashun/language

 

Psa 29:7 qol-Yahúah chotseb lahaboth ‘esh.

 

The voice of YAHUAH divides the flames of fire. 

Acts 2:3 And there appeared to them languages/lashonoth divided like as of fire, and it sat upon each one of them.   

Languages/Lashonoth is in plural and we see a fulfillment here because the voice/s (qol/qolot) they refused to hear for fear of death at Mt Sinai came into the talmidyim to witness to the lost sheep of Yisrael the wonderful works of Yahuah through Torah in the  native tongues of the hearers. While the remnant chosen for salvation transitioned, to the remaining it was just a mocking/laag lip/sapah. They said they filled with wine. 

Rev 14:1 And I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads.

Rev 14:2 And I heard a voice/qol from heaven, like the voice/qol of many waters and like the voice/qol of maginficient/gadul thunder/raam, and the voice/qol which I heard was like the voice/qol of harpists playing on their harps.

Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth.

The Ruach of prophecy being distributed in Psalms, Hymns & Spiritual songs. Making melody in the heart unto Yahuah, No one can learn the song except the 12 x 12 x 1000

Psa 4:1 To the chief Musician on Neginoth H5058, A Psalm of Daud

Neginoth which modern Hebrew says as NIGGUN and means diversity displayed in such form of tongues, for it begins with a brief vocalic introduction of just wordless sounds, then moves into the same with musical accompaniment for almost the entirety of the NIGGUN. Neginoth is translated as a song, instrument or music but when we break the word we see the brokeness. Nag/nagah means 'morning/shine' Yanah means to oppress/thrust. Neginoth put together prophetically shows his soul in 'oppression from morning' crying out to Yahuah in groanings that cannot be uttered but is a sweet melody as the ruach ha nabua goes forth from the heart in pslams, hymns and spiritual songs. 

Rom 8:26 Likewise the RUACH also helps our infirmities: for we know not what we should pray for as we ought: but the RUACH itself makes intercession for us with groanings which cannot be uttered.

Rom 8:27 And he that searches the hearts knows what is the mind of the RUACH, because he makes intercession for the qodeshiym (Saints. Those who are set apart.) according to the will of YAH. 

Col 3:16 Let the word/dabar of MASHIACH dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to YAHUAH. 

The dabar of Mashiyach dwelling in us richly in all wisdom comes forth in forms as teaching, admonishing one another in psalms, hyms and spiritual songs just as the Psalms says Daud who wrote down and sung many of these melodies in prophetic utterances was called a man after Yahuah's own heart. 

Act 13:22 “And having removed him, He raised up for them Dawiḏ as sovereign, to whom also He gave witness and said, ‘I have found Dawiḏ the son of Yishai, a man after My own heart, who shall do all My desires.’ 

Act 13:23 “From this one’s seed, according to the promise, Elohim raised up for Yisra’ĕl a Saviour, יהושע,  

Job38:25 Who has cleft a channel for the flood, or a way for the lightning of thunder, 

Job 38:25 mi/Who-palag/divides lasheteph/the flood talah/he will ascend w’derek /and way lachaziz/for lightning qoloth/voices.

' Who divides the flood, he will ascend and way for lightning voices'

The word 'talah' (tau alah: means He will (tau as prefix) and alah (ascend)

The word is a root word in tahallym which means ''praises'

The word ‘chaziz’ spelt as ‘chet zayin yod zayin’ is a flash of light in a dark sky and translated as ‘lightning’

These are the words of Yahuah himself to Ayob and his words show a deep ruach understanding of Him dividing the waters beneath from the waters above and will make way for the lightning voices from above

Gen 1:4 And Elohim saw that the light was good; and Elohim separated between/bayan the light and between/bayan the darkness.

The verse has twice the word bayan which English would only do a shallow translation as Gen1:4 And Elohim saw that the light was good; and Elohim separated between the light and the darkness.

Hence, the verse shows Yahuah separated light from light and darkness from darkness where the luminaries are just a representation of the true LIGHT Yahusha ha Mashiyach as the New Yerushalayim will not have the sun, moon, stars for the LAMB will be the LIGHT of the city

The shemesh/sun H8121 is from a similar word H8120 Shemash which means ‘minister/serve’ and is from an unused root ‘to be brilliant’. Yahuchanan saw Yahusha’s face shining like the sun in its strength

Rev1:16 And he had in His right hand seven stars, and out of His mouth proceeded a sharp two-edged sword; and His face was like the sun/shemesh shining in its strength.

The darkness is the place of absence of light and in His divine providence he gave luminaries like the Moon/yarach and the stars/kokab and as the lightning/chaziz would lit up the sky with the thundering in the present world seen at night/Laylah, the luminaries were a warning/sign post to lead the traveler to the LIGHT , while the pitch darkness would be for the traveler whose journey has ended in not able to reach that LIGHT and hence the bayan/separation is seen in the darkness as well

That’s where we get the term children of Day and children of darkness in scripture

1Th5:2 Indeed, for you yourselves know perfectly that the day/yom of Yahuah so comes as a thief in the night/Laylah

1Th5:4 But you, my brothers, are not in darkness, you are the one, that the day should overtake you as a thief.

1Th5:5 For you are all of them, sons of light and sons of day. We are not of the sons of night nor of darkness;

Similarly, when looking at Ayob 38:25 we see a similar relation in Gen 1:7

Gen1:7 And Elohim made the expanse, and separated between/bayan the waters which were below the expanse and between/bayan the waters which were above the expanse; and it was so.

These are the words of Yahuah himself to Ayob and his words show a deep ruach understanding of Him dividing the people/nations (floods) i.e. the remnant from the two houses Yasharal & Yahudah below the expanse ( in the Old covenant) and still shows the division between the remnant of people/nations (flood) from Yahudim and Gentiles (lost 10 tribes) above the expanse and through them He will make a way for voices like lightning from above.

Rev 4:5 And out of the throne proceeded lightnings and thunderings and voices/qoloth: and there were seven menoroth (seven branched candlestick) of fire burning before the throne, which are the seven RUACHOTH (Spirits) of YAHUAH.

Qol/Voice to qoloth/voices.....multiplying....the gift of the dividing flames of fire...a Ruach language which brings forth life through Yahusha himself who is Yahuah. The same 'talah' as a gift remains in our heart as 'tahallyam' praises....singing and making melody in the heart unto Yahuah ....this is the speaking mysteries which Shaul spoke of and not the jabbering mocking lip, this is what Shaul stated in 1 Corin 14:2

1Co 14:2 For he that speaks in a language speaks not unto men, but unto YAHUAH: for no man understands him; howbeit in the ruach (spirit) he speaks mysteries.

Rev 14:1 And I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads.

Rev 14:2 And I heard a voice/qol from heaven, like the voice/qol of many waters/mayim and like the voice/qol of maginficient/gadul thunder/raam, and the voice/qol which I heard was like the voice/qol of harpists playing on their harps.

Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth. 

No one knows the song except the 12 x 12 x 1000 = 144000. The jabbering tongue came as a judgment to confuse and disperse (Gen 11)....and Yahuah used the same jabber to bring his elect back to the fold. Out of the throne came the lightning, thunder & voices/qoloth ....judgment and barakath...to gather and to disperse...to bring in and the scatter. If you notice the voice/qol that Yahuchanan heard from hashamayim was singular and yet the voice was of many waters/mayim where waters are referring to nations, the voice/qol (singular) was like the voice of the gadul thunder which is a reference to Elohim. 

The mount Horeb:

 

The first time Horeb is mentioned is in Ex3:1

Ex 3:1 Now Mosheh was pasturing the flock of Yithro his father-in-law, the priest of Midian; and he led the flock behind the wilderness and came to Choreb/H2722, to the mountain of the Elohim.

Choreb another name for Sinai comes from H2717 Charab which means to lay waste/make desolate/be in ruins/to be dried up and the same spelling H2719 chereb means sword/knife/tools for cutting stone

Deut32:9 For the portion of Yahuah is His people; Yaaqob is the allotment of His inheritance.

Deut32:10 He found him in a land of wilderness, and in the howling waste of a desolation; He encircled him, He cared for him, He guarded him as the pupil of His eye. 

Masha reminds Yasharal that they stayed long enough at this mountain and were asked to go on their onward journey

Deut 1:6 Yahuah our El spoke to us at Choreb, saying, You have stayed long enough at this mountain

Deut 1:7 Turn and take your journey, and go to the hill country of the Emorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negeb and by the seacoast, the land of the Kanaanites, and Lebanon, as far as the great river, the river Euphrates.

Deut1:8 See, I have placed the land before you; go in and possess the land which JWJY swore to give to your fathers, to Abraham, to Yitschaq, and to Yaaqob, to them and to their descendants after them

 

In Galatians 4:24–25, Mount Sinai is mentioned: "… One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Yerushalayim, because she is in slavery with her children." Mount Sinai/Horeb is alluded to in Hebrews 12:18-21.

 

Heb12:18 For you have not come to a mountain being touched and burned with fire, and to cloud and gloom and a storm,

Heb12:19 and not to the sound of a trumpet and to the sound of words, so that those who hear it begged that the word should not be added to speak to them anymore.

Heb12:20 For they could not bear what is commanded, if even a beast touches the mountain, it shall be stoned with a stone or shot through with an arrow.

Heb12:21 And the appearance was very much fearful, that Mosheh said, I am terrified and trembling.

Heb12:22 But you have come to Mount Tsion and to the city of the living Elohim, to Yerushalam that is in the heavens

 

The prophet Alayah/Eliyah when fleeing Ayzabel went in the strength of the cakes given to him by the Messenger of Yahuah to the mountain of Elohim. Here Choreb is mentioned as mountain of Elohim.

1Ki19:8 So he arose and ate and drank, and went in the strength of that food forty days and forty nights to Choreb, the mountain of the Elohim.

1Ki 19:11 So He said, Go forth and stand on the mountain before Yahuah. And behold,Yahuah was passing by! And a great/gadul and strong/chazaq wind/ruach was rending the mountains and breaking in pieces the rocks/sala before Yahuah but Yahuah was not in the wind/ruach. And after the wind/ruach an earthquake/raash, but Yahuah was not in the earthquake/raash. 

1Ki 19:12 After the earthquake/raash a fire/esh, but Yahuah was not in the fire/esh; and after the fire/esh came a still/damamah, small/daqah sound/qol 

Yahuah was passing by and a great ruach broke in pieces the rocks/sala of the mountains. Yahuah was not in the ruach.

Yahuah was passing by and then came an earthquake/raash H7494 (raash also means commotion, confused noise, rattling, shaking) but Yahuah was not in the raash/commotion, confused noise, rattling, shaking

After the shaking/rattling/commotion a fire/esh but Yahuah was not in it. The fire represents the burnt/fire offerings

After the fire a still/damamah small/daqah voice/qol ...though the text doesn't say that Yahuah was in the 'damamah daqah qol' , the absence of saying it shows that He was in it. How do we know, because everywhere else it says he was not in it, if it’s not mentioned here means 'HE WAS IN IT'

damamah is feminine of damam, dam is the blood and damam is the water and the blood

daqah is feminine of daq H1851 which also means 'crushed, lean, thin, very little'

qol is voice

Yahuah was in the water and blood, in being crushed and a voice

The witness of Yahusha is the ruach of prophecy...the qol/voice which is water and blood oozing through being crushed for our wrong measures

Heb 12:26 Whose voice/qol shook/raash the earth then, but now He has promised, saying, Yet once more I shall shake/raash not only the earth, but also the heaven.

Heb 12:27 And this word, Yet once more, denotes the removing of those things which are shaken, as of things that are made, that those things which cannot be shaken may remain.

Hence, it’s a paradigm shift from the physical to the spiritual and that is why Shaul speaks of the two covenants i.e. Sinai/Choreb which brings to slavery and she is Hagar and is a mountain in Arabia and corresponds to present Yerushalayim who is in bondage with her children

Gal 4:24 And they are the things of a parable, for these are two covenants: the one from mount Sinay which brings to slavery and she is Hagar.

Gal4:25 For Sinay is a mountain in Arabia and it corresponds to the present of Yerushalam, for she is in slavery with her children. 

Its because the people heard the voices/qolot but couldn’t identify or obey the gadul/magnificent qol/voice which came as the Ruach in the letter and they stayed too long there tried by Yahuah and they failed the test, while his prophet/nabi Alayahu could hear that still small voice/qol (water and blood, in being crushed and a voice ) inspite of the noise.

Some grievous sins Yasharal did at Choreb

 

Ps 106:19 They made a calf in Choreb and worshiped a molten image.

Ps 106:20 Thus they exchanged their glory for the image of an ox that eats grass

 

Ex 17:3 But the people thirsted there for water; and the people grumbled against Mosheh and said, Why, this, have you brought us up from Mitsrayim, to kill us and our children and our livestock with thirst?

Ex 17:4 So Mosheh cried out to Yahuah, saying, What shall I do to this people? A little more and they shall stone me.

Ex 17:5 Then Yahuah said to Mosheh, Pass before the people and take with you some of the elders of Yisra’El; and take in your hand your staff with which you struck with it the river, and go.

Ex 17:6 Behold, I shall stand before you there on the rock/tsur H6697 at Choreb; and you shall strike/kayath the rock/tsur H6697, and water shall come out of it, that the people may drink. And Mosheh did so in the sight of the elders of Yisra’El.

Ex 17:7 He called the name of the place Massah and Meribah because of the quarrel of the sons of Yisra’El, and because they tested Yahuah, saying, Is Yahuah among us, or not?

 

Kayath: Kaph (palm) yath (yod tau)

 

1Cor 10:4 and all of all drank the same spiritual drink, for they drank from a spiritual/ruachni rock/hatsur that went with them; and that rock/hatsur was the Mashiyach.

Num20:8 Take the rod; and you and your brother Aharon assemble the congregation and speak/dabar H1696 to the rock/sela H5553 before their eyes, that it may yield its water. And you shall thus bring forth water for them out of the rock/sela H5553 and let the congregation and their beasts drink

Num20:9 So Mosheh took the rod from before Yahuah, just as He had commanded him;

Num20:10 and Mosheh and Aharon gathered the assembly before the rock/sela H5553. And he said to them, listen now, you rebels; shall we bring forth water for you out of this rock/sela H5553?

Num20:11 Then Mosheh lifted up his hand and struck the rock/sela H5553 twice or thrice/ pa`amayim H6471 with his rod; and water came forth abundantly, and the congregation and their beasts drank.

Num20:12 But Yahuah said to Mosheh and to Aharon, because you have not believed Me, to sanctify Me in the sight of the sons of Yisra’El, therefore you shall not bring this assembly into the land which I have given them.

Num20:13 Those were the waters of Meribah, because the sons of Yisrael contended with Yahuah, and He was sanctified upon them. 

Both Exodus & Numbers record this as wilderness of Tsin and their encampment were at 2 different locations and hence the accounts are different, while Exo 17 records the instance of being instructed to strike the rock in the beginning of their wilderness journey, in Numbers 20 its towards their end of their wilderness journey. The word for rock in Exodus account is tsur and in the Numbers account is sela

Ex 17:1 Then all the congregation of the sons of Yisra’El journeyed from the wilderness of Sin, in their journeys according to the mouth of Yahuah, and camped at Rephidim, and there was no water for the people to drink.

Num 20:1 Then the sons of Yisra’El, the whole congregation, came to the wilderness of Tsin in the first month; and the people stayed at Qadesh. Now Miryam died there and was buried there.

The Rock that gave them the spiritual drink was Mashiyach

1Cor 10:4 and all of all drank the same spiritual drink, for they drank from a spiritual/ruachni rock/hatsur that went with them; and that rock/hatsur was the Mashiyach.

While it says in 1Cor 10:4 that the rock/tsur from which they drank the spiritual drink was Mashiyach who is the tsur that went with them. Why in Numbers account there is a different word used for rock i.e. sela

The Hebrew word sela (samek lamed ayin) H5553 which means cliff/rock/crag is closely related to Selah (samek lamed hey) H5542, Sela H5553 is an adopted root in Selah H5542 and means to lift up/exalt and this is done by pausing/interrupting. Selah is often used in Psalms asking us to stop and look up to Yahuah. 

The root word sal means to lift/carry and the ayin at the end is the eye which looks up (vertical) to the lifted one

In selah H5542 the hey at the end is behold and is a stand still as the lifting up takes place 

How do we look at both these accounts in Exodus and Numbers?

In the Exodus account at the beginning of the journey from Pesach (exit from Mitsrayim) to Shavuot in the third month (Exo 19;1) where the Torah would be given at Choreb, Yahuah asked to strike the tsur/rock indicating that Yahusha the Rock who followed them was to be impaled on the stake and hence the word ‘kayath’ translated as strike is the kaph/palm yod/hands tau/stake

They were camped at Rephidim (רפידים) H7508 which means ‘rests/stays/resting places’’

In the Numbers account they were encamped as Qadesh H6946 which means ‘’Set apart’’ and this was located south of, or at the southern border of, Canaan and the Kingdom of Yahudah. Miriyam died and was buried there (Numbers 20:1).

The first blush meaning of Exo 17:7 is Masha named the place as Massah H4532 which means ‘temptation’ and Meribah H4809 which means strife or contention when actually these are 2 different accounts written by the author Masha tying up the two different places with their significance. When he comes to Numbers 20:13 he records Those were the waters of Meribah, because the sons of Yisrael contended with Yahuah, and He was sanctified upon them, thus distinguishing Meribah from Massah. The translators and commentators would want us to believe that Masha named the place with two names but then they fail to see the encampments of Yasharal was Rephidim at Massah and Qadesh at Meribah.

The smiting was done at Massah/temptation as Yasharal tempted Yahuah and he endured the temptation on Himself as the Rock/tsur was struck. But at Qadesh Masha was to dabar/speak prophetically to the sela/rock but he struck the rock/sela two to three times/ pa`amayim with the rod of Aluahym which was to be the almond tree on which Yahusha would be impaled. The lifted up/sal seen/ayin (sela) Yahusha was not Qadosh/sanctified in the eyes of Yasharal by Masha who represents the Torah and hence the Torah of sin and death would not cross over to the transition in Mashiyach in the promised land which stood as a type of New Yerushalayim. Hence, prophetically he understood this and named the place Meribah which means ‘strife/contention’ 

In our journey from Pesach to Shavout have we transitioned into the ruach? Have we been able to hear the magnificent/gadul qol/voice among the noises as the nabi Alayahu was able to hear the still/damamah small/daqah voice/qol (Yahuah was in the water and blood, in being crushed and a voice) where the people were sore afraid and Masha himself testified that he was exceedingly afraid to see the sight. The writer of Hebrews in Chapter 12: 25 tells us that how shall we escape if we refuse the One who spoke from heaven if those who refused to hear the One that spoke on earth at Choreb did not escape. What was spoken? We already saw the sign of speaking in languages by the Creator Himself to lead his people into the transition in the Ruach. While the remnant chosen transitioned, many remained at the mount Choreb trying to understand the Torah with their carnal senses and are like Hagar which corresponds to earthly Yerushalayim which is in slavery with her children while those transitioned are part of the free woman Yerushalayim born from above.

 

Psa 119:18  Open my eyes, that I might see Wonders/pala (pey lamed alaph) H6381 from Your Torah. 

The word pala which is translated as wonderous/marvelous is the opposite of alaph which means guide/yoke/ox/thousand  

While we look dimly into the mirror as Hebrew reads from right to the left we see the alpha i.e. Mashiyach hidden in the wonders of Torah.

2Cor 3:5 Not that we are adequate in ourselves to consider anything as of ourselves, but our adequacy is from the Elohim,

2Cor 3:6 who also made us adequate as servants of a renewed covenant, not of the letter/aut H226 but of the Spirit; for the letter/aut H226 kills, but the Spirit gives life.