Follow Him: A Come, Follow Me Podcast - Exodus 1-6 Part 1 • Dr. Krystal Pierce • Mar. 23-29 • Come, Follow Me

Episode Date: March 18, 2026

Who are the unexpected heroes who helped save Israel’s future deliverer, and what does their courage reveal about God’s plan? Dr. Krystal Pierce explores Exodus 1-3, highlighting Jehovah’s covenant power, Moses’s struggle for identity, and the faithful women who preserved the prophet who would lead Israel to freedom.YOUTUBE: https://youtu.be/u41LHmJSXAQALL EPISODES/SHOW NOTESfollowHIM website: https://www.followHIM.coFREE PDF DOWNLOADS OF followHIM QUOTE BOOKSNew Testament: https://tinyurl.com/PodcastNTBookOld Testament: https://tinyurl.com/PodcastOTBookBook of Mormon: https://tinyurl.com/PodcastBMBook  WEEKLY NEWSLETTER https://tinyurl.com/followHIMnewsletter  SOCIAL MEDIA Instagram: https://www.instagram.com/followHIMpodcast Facebook: https://www.facebook.com/followhimpodcastTIMECODE:00:00 Part 1 - Dr. Krystal Pierce02:41 Episode teaser05:20 Bio07:17 Come, Follow Me Manual and Exodus begins10:59 The Hyksos and then a new king 14:40 The Hebrews build storage cities and miraculously multiply18:59 Crushing the Hebrew’s spirits and mud bricks21:40 Has the Lord abandoned us?25:42 Righteous leadership suffers also26:31 Midwives save the Hebrews31:20 Female Heroes35:18  Moses’s family 38:19 Moses’s ark40:17 A fourth woman saving Moses and the Israelites42:28 Jehovah is merciful43:46 Miriam and women as symbols of Jesus Christ46:60 Moses’s first forty years49:22 Moses is taught his identity53:21 Midianites and liminal spaces57:12 Moses and a sixth woman who saves58:58 the Lord hears their suffering and remembers covenants1:01:09 Melted mud brick bottom and Jethro1:04:23 A burning bush1:07:38 Holy vs profane spaces1:08:54 Moses is His son and will deliver Israel1:12:36 Land of milk and date syrup1:14:03 End of Part 1 - Dr. Krystal PierceThanks to the followHIM team:Steve & Shannon Sorensen: Cofounder, Executive Producer, SponsorDavid & Verla Sorensen: SponsorsDr. Hank Smith: Co-hostJohn Bytheway: Co-hostDavid Perry: ProducerKyle Nelson: Marketing, SponsorLisa Spice: Client Relations, Editor, Show NotesWill Stoughton: Video EditorKrystal Roberts: Translation Team, English & French Transcripts, WebsiteAriel Cuadra: Spanish TranscriptsAmelia Kabwika: Portuguese TranscriptsHeather Barlow: Communications DirectorSydney Smith: Social Media, Graphic Design "Let Zion in Her Beauty Rise" by Marshall McDonaldhttps://www.marshallmcdonaldmusic.com

Coming up in this episode on Follow Him. I think a huge part of this is God is patient. He is patient with us. He knows we're going to mess up and sometimes it's a big mess up. Sometimes it's little mess ups, but he's going to keep trying. That's what we see with Moses. Every time Moses pushes back, God says, okay, let's keep trying. Let's keep going.

Let's do this. His timing is way different from our timing. We want things now. We want things immediately. answers, blessings. He's got a better concept of time, I think, and how it works. Welcome to another episode of Follow Him. My name is Hink Smith. I am your host. I am here with my eloquent co-host. John, by the way, he is not slow of speech and he has a quick tongue. John, that's you. You are eloquent. I'm so Ecliffe,

that thing you said, yeah. John, Moses tells the Lord, I am not eloquent. I am of slow speech. I have a slow tongue. The Lord gets after him. Who made man's mouth? Who made the dumb, the deaf, the seeing, or the blind? Have not I?

I love it. John, we are privileged, honored, excited to have back Dr. Crystal Pierce. She's been with us before. Crystal, welcome back. Follow him. Thank you. I'm so excited to be back. So excited to talk about the Old Testament. The last time you were on with your amazing husband, Dr. George Pierce, for the book of Ether. We missed you.

John, we've just gone through the story of Joseph of Egypt for giving his brothers. We had an incredible time walking through that story. Between pages 78 and 79 is a huge gap of time. We start a brand new book. When you think Exodus, I know you think Charlton Heston. Am I right? A lot of people over the years have compared me to Chuck Heston. Yeah.

Close personal friend. I grew up watching the Ten Commandments that used to be on around Easter. Now everything's on demand, but back in my day, you had to just wait and hope certain things came on. I think of Nephi, because it seems whenever Nephi needs strength, this is the story he calls on. Whenever his brothers say, you can't do that, he says, well, God commanded Moses, therefore, I can do fill in the blank. I can build the ship. I can get the plates. It's a great deliverance story. And it's fun in the book of Mormon later when they have their own deliverance story they can look back on. But for a long time, it's, hey, if Moses can

do this, maybe we can too. Even Isaiah says, the gathering of Israel will be like the parting of the Red Sea, God prepares away for Israel to return. Crystal, as you've been preparing for today, what do you want to do? What are you hoping our listeners take away? Like I said, I'm so excited to talk about this. Not only just because Egypt appears in these chapters quite a bit, there are some big themes here. These first six chapters are really meant to answer some questions that we might have in our own lives and in Moses's life, four main themes that I picked up on. The first one is about revealing Jehovah. Who is Jehovah? What is his name? What does it mean? What does he do? What are his powers? Does he care about people? Does he remember his covenants? It's perfect for us

because Jehovah is the premortal Jesus Christ. We learn about Jesus through studying Jehovah here. The second one is about covenants. The word covenant or to make a covenant shows up 27 times in the book of Exodus. There's this focus on going back to the Abrahamic covenant. There are a lot of questions the people ask in these chapters. Does God remember his covenants? They're looking for those blessings and wondering why are those blessings not coming? This can teach us a lot about our own covenants because we're still under the Abrahamic covenant.

And then the third one is deliverance. This is if I am going through a hard time, if I feel like I'm in bondage or oppression, does God notice me? Does he know who I am? Is he listening to me? Is he worried about me? And then the fourth one, I think, is really great. It's about identity. We see this so much through these first six chapters. Moses is saying, who am I? He's born a part of the children of Israel, but he grows up Egyptian and then he ends up with the first six chapters. Moses is saying, who am I? He's born a part of the children of Israel, but he grows up Egyptian. And then he ends up with Midianites, through this whole thing, he's questioning, who am I? What's important? What's my role? We see, of course, with him type and shadow of Jesus Christ teaches us about Jesus later, along with all of the women that show up in these chapters. We have six women that are clearly meant to teach us about the later ministry and sacrifice of Jesus Christ as well. Their identities and our own divine identities, all of those things I think come out. That's why we love it when Crystal Pierce is here. She is a prolific teacher of the scriptures.

John, besides that, what is she? What do we know? Crystal was born in Logan, Utah, and I love this list, raised in Taylor'sville, and lived in California, Idaho. Now everybody, hold on. Egypt and Israel. Received a Ph.D. in Egyptian archaeology and near-eastern languages and cultures from UCLA, a master's and bachelors and near-eastern studies from UC Berkeley. She's taught classes on Egyptology and ancient Near Eastern Studies at the BYU Jerusalem Center for Near Eastern Studies, UCLA and UC Berkeley. She's participated in archaeological excavations and surveys at sites in Egypt and Israel.

She published in 2021, approaching holiness, exploring the history and teachings of the Old Testament. As you mentioned, Hank, she and her husband, Professor George Pierce, one time they came on together, have two children and they live in vineyard. That sounds so scriptural to live in vineyard. That's such a Jacob Five place to live. There are no vineyards there, unfortunately. Yeah. There were at one point, probably. Yeah, at one point. Crystal, what is it that you love so much about Egypt? I'm curious. I have loved Egypt ever since the fifth grade when I took a summer school class on ancient Egypt and I fell in love with it and dove full into it,

everything I could learn. Once I realized you could major in it in college, I thought, well, that's it. That's what I want to do. I love Egypt and I love BYU. I love this podcast because I get to talk about my favorite things. Egypt and that's Jesus Christ. and the gospel, the restoration, that's what makes me happy.

And it makes our listeners happy. It makes John and I happy. There's something about passion that's contagious. She loves this and she's making me love this. Let's jump in. The lesson this week is, I have remembered my covenant. The invitation to live in Egypt saved Jacob's family. But after hundreds of years, their descendants were enslaved and terrorized by a new pharaoh who knew not Joseph.

It would have been natural for the Israelites to wonder why God allowed this to happen to them, his covenant people. Did he remember the covenant he made with them? Were they still his people? Could he see how much they were suffering? There may be times when you've felt like asking similar questions. You might wonder, does God know what I'm going through? Can he hear my pleas for help? Israel's deliverance from Egypt answers such questions clearly. God does not forget his people. He remembers his covenants with us, and will be able to be able. fulfill them in his own time and way. I will redeem you with a stretched out arm, he declares, I am the Lord your God, which bringeth you out from under your burdens. All right, Crystal,

how do we start the book of Exodus? It's great because usually you think, okay, we got to do a little bit of recap to get us into this new book, but Exodus actually does it for us. It starts out with like backtracking just a bit into Genesis for us. starts with saying, here are the names of the children of Israel. This is talking about literally the sons of the man Israel here. These are the ones who came into Egypt. Here we have the 11 sons, because then it says in verse 5, Joseph was already there. Then it says that there were 70 of them. Now, this number 70 seems low, especially if we look in chapter 12 when they escape. It says there are 600,000 of them by that point. We have to remember, too, that this list of 70 doesn't include

the wives, the children, the household workers, the servants, and people estimate that of these original 70, there were probably 2,000 people who actually first came into Egypt with Jacob, quite a big group of people. We're also supposed to say these numbers are so different. How do you go from 70 or even 2,000 to 600,000, and we're immediately supposed to think of prosperity and posterity, which signals two of the promises given to Abraham back in Genesis. This is meant to signal to us right at the beginning that even the times when they were suffering, they were still multiplying greatly. That's tied directly back to the Abrahamic covenant and those promises.

It does say they increased abundantly and multiplied and waxed exceedingly mighty. What's interesting to that, when you hear the words, fruitful, multiply, and maybe we'll add replenish, what do you think of? Garden of Eden. Yeah, this is going back to those creation guidelines. God said, this is what I want you to do when you're on the earth. And those things aren't just about having children. Be fruitful is produce good fruit, right? Produce good fruit. Multiply. Become better than you are right now. And replenish means to complete the earth. When they're doing what God asks them to do, they're going to continue to be prosperous.

Crystal, if they're doing so well, how do they get enslaved? I've seen Prince of Egypt. I know how it starts. Yeah, we have to get to that eventually. It is good to acknowledge that they had a time in Egypt. when they were very prosperous. And then in verse 8 it says there was a new king over Egypt, which knew not Joseph. He didn't know Joseph as in. He didn't know him personally. It means he didn't even know about him, his story, how he had saved Egypt and interpreted dreams and brought his family in and all of those different things. He just didn't know about it at all.

It says there's a new king. And this word new here when it's used for king in Hebrew, it means not necessarily a traditional king in a dynastic structure. When Egypt usually, the heir to the throne was the eldest son, and then the eldest son and the eldest son, and we have these dynasties. This is telling us that something happened, something changed in Egypt. This was not the eldest son of the last king. Egyptologists, of course, are looking at this thinking about what kings are we talking here, what periods. We do have this period in Egyptian history that Egyptologists called the Hixos period or Dynasty 15. This is about the 16th, 17th centuries BC. And the Hixos, this comes from the

Egyptian term Hakkau Kasut, rulers of foreign lands. They were these group of people. We believe that they were Semitic or Canaanite people. They slowly were moving into Egypt, especially northern Egypt, during this period. Eventually they took over rulership of Egypt. But then eventually, the Southern Egyptians in Thebes decided we want to kick these foreigners out, these Hixos kings. They don't belong here. They shouldn't be ruling Egypt. There's a big war and eventually they chase them out back to Canaan and the Hixos are gone. Some people think that possibly this new king could be that one who chased the Hixos out, could be a king hundreds of years after that. I mean, it's very vague about the timing of all of this here. But there's definitely a huge shift that changes

everything. When the king is saying in verse 9, the children of Israel are more and mightier than we, he's thinking, you know, we could get in trouble again. We could have another Hixos period if we're not careful. And in verse 10, he even says, what if they joined up with our enemies? What if the Canaanites came and they joined up with them? We've got to do something. He's like, we've got to curb the population. We've got to basically break their spirits and make sure that Egypt can never. be taken over again by foreigners. Any idea how much time has passed from Joseph until verse 8? We're not exactly sure how much time has passed.

We do know that they're in affliction and bondage for about 400 years, 430 years. By the time we get to the end, and part of that's prophecies that were given in Genesis, and part of that is what Stephen tells us in Acts 7. He also gives us the age of Moses and timing of when things happen because, of course, he's comparing a lot of what Moses goes through with Jesus Christ. Moses is a type and shadow of Jesus Christ, and Stephen does a really good job of comparing those two. It's probably hundreds of years.

We do eventually get some names of cities here in verse 11, which is interesting. The Pharaoh is trying to figure out how can we curb the population? How can we make it so that they don't want to, you know, rise up and revolt against us or join with our enemies? He decides we're going to afflict them. We're going to have them build. And in verse 11 it says treasure cities. In the Hebrew, it's storage cities. Big cities with lots of warehouses and storehouses.

And a lot of times these types of cities are on borders and border zones because there meant to supply troops and military, also hubs for trade. It actually names two cities here, which you would think would help, oh, I bet now we can know exactly where we are and what time period and who's the pharaoh. But of course, that's not always how it works. We do know that these two cities, they're in these border zones, they are full of warehouses, storehouses. Then we get to Ramsey's. And of course, everybody recognizes this word, Ramsey's. Because you think of the king, King Ramses. The problem is that there are actually 11 Ramses.

There are 11 kings named Ramses, and they ruled for hundreds of years. And this is a city name. This is a place name. There are also, of course, because we know the Old Testament, we have our original authors, and then we have editors, redactors, compilers, translators, and it's possible that whatever Moses wrote down is the original city names, Some later editor, redactor, compiler, translator, was like, oh, I don't know that one, but I know Ramsey's and that's close by and inserted that. And it's always good to be careful with those sort of things.

That's why we have our article of faith that we're very careful reading the Bible because we know the long history of where it got to us, that there's a lot of people involved to get it to us. the Pharaoh's plan kind of backfires because when we look at verse 12 it says the more affliction they had the more they multiplied and grew this definitely has to be a miracle because it's pretty well known that the harder physical labor the harder physical health like emotional mental physical health was tied to maternal health places that have really hard labor not enough food high death rate, have a low birth rate. This is absolutely a miracle that they are actually growing. And these two words multiplied and grew, these were the two things that were told to Abraham. Those words were the ones that said, if you keep your covenants and you try your best, you will multiply and grow. And I love this because we do focus on the oppression side of things. There are so many miracles in this as well. Sometimes for us,

when we're keeping our covenants, we do feel those times of prosperity. We do feel those blessings strongly. So when they stop, it's even more apparent that we feel a loss of those sometimes, too. Miracles are happening even in slavery. Yeah.

They're still multiplying and growing. It seems like nothing stops that. The posterity never stops. And we'll see Pharaoh comes with all kinds of plants. to stop it and it doesn't work. The prosperity, of course, drops off. Their ability to worship gets taken away too, which causes a lot of problems for them. I think he's saying, no matter how much we oppress them, they're still strong. They're still able to perform everything that we're having them do. We're not necessarily breaking them down in the way we think that they are. He's worried.

They're going to rise up against him or join out with their enemy. He comes up with all kinds of ideas. It's kind of crazy when you think about it because this is his workforce. You want them to continue working, you've got to make it so that they can continue working. And he doesn't seem to care about that at some point. It doesn't even seem to matter to him. It says, they are made to serve with rigor. I bet my children would say that.

Our father and mother make us serve with rigor. And this word rigor in Hebrew, it means to crush, into small pieces. This is what this means. It's so, you know, in rigor. Never mind. That's a good, it's a good translation, but like, they're trying to crush them, crush their spirits, crush that there's going to be more of them,

and nothing seems to work. In verse 14, I love some of the specifics in this story. We find out one of the things that they have to do is make bricks. You could easily just pass over this and be like, okay, yeah, they're making bricks. That's hard. We know a lot about brickmaking in Egypt, and we're not talking about the bricks that we make today and we bake in an oven. We're talking about what we call mud bricks. Making these bricks was, it was backbreaking work. They had to go and get the mud from the Nile or dirt. They had to haul water. They had to go and get what we call binding agents for the bricks. Because they just baked in the

sun, they easily fell apart. So they would have to put straw or wreaths. or sticks, and sometimes even animal hair, we know, had to be mixed in these, and we have artistic representations of people mixing with their feet, kneading in all of these materials to make it. Then they would put the bricks in molds and let them sit out in the sun for several days, and then they baked, then they could haul them to the work site. We don't think about it, because when we think of Egypt, we think of stone. We think of stone pyramids and stone temples, but most everything was built of mud brick because it was readily available. They could make a lot.

Every site I've excavated at in Egypt, there's mud brick everywhere. Way more mud brick houses, administrative buildings, walls. And I'll tell you, it is a nightmare to excavate mud brick after thousands of years. In fact, it's pretty well known among Egyptologists or archaeologists that we have this thing. we call melted mud brick. It's just dried clay. After thousands of years, it just melts. And you can't see the bricks, you can't see the mortar.

And when you're excavating and you're trying to, is this a wall? You can't even tell because it's just melted mud brick. It makes 100% sense that this is what they're having them do. The Pharaoh's trying to use this to break them down. I never saw this lesson before. the more they're afflicted, the stronger they get. They're like anti-fragile. They get stronger with adversity, not weaker.

Yeah, I think it's the same with us. Sometimes we have to be broken down to like rebuild ourselves back stronger than we were before. I think that is part of the message here. Maybe Jehovah hasn't abandoned them. Maybe he's with them in this. They just don't know it. This reminds me. Last week I had a student come up after class and say, I'm keeping my covenants. I'm keeping my commandments. I'm doing what I'm supposed to. And I'm not seeing the blessings. Where are my blessings? Because we had had a big discussion about covenantal promises. And he said, I have this friend who's not keeping his covenants in the commandments. And he seems to have all kinds of blessings. He wants me to answer that. Okay. I was like, well, let me ask you, how do you define what a blessing is. What's a blessing? I think he was, is this a trap of some sort? This question. He thought about it

for a bit and he said, something that makes me happy. And I said, okay, so something that makes you emotionally happy? He said yes. And I said financially happy. And he said yes. And I said, so it's something that helps you feel happy. What about something that helps you learn? Like you learn something. Do you think that makes you happy? That's a blessing. He says yes. But he's sort of kind of looking at me suspiciously. Yeah.

Because then I said, what about something that helps you grow or progress or change or become better? And he's like, hmm. Yeah. Then he just went. He said, okay, so it's not necessarily things that make me happy right now. Maybe it's happy in the future. Maybe those are blessings and maybe I don't even see the blessings now, but then in the future I'll look back and I'll see that they were blessings. He took off with it and he started to realize that sometimes the way we define blessings is in the middle of bondage and oppression. It doesn't feel like a blessing at all. Sometimes when we look back, we can see it. I mean, it's just the story we went through the last few weeks. Joseph's got to be thinking, where are the blessings?

I'm doing what you asked me to do and I'm being betrayed, thrown into prison, forgotten. Thank you. You keep using that word blessings. I don't think it means what you think it means. You're absolutely right, Crystal. What do we define as a blessing? I think it's an old saying that a blessing is anything that moves us closer to God. But I think if you choose to have it move you closer to God, it could move you to bitterness or it could move you closer to God. I think you get to decide. Like Crystal was saying,

that's that thing that's been passed around the internet a million times. I prayed for wisdom and God gave me problems to learn to solve. I prayed for strength and God gave me trials to become strong. I prayed for courage. God gave me danger to conquer.

I prayed for love. God gave me people to help. It just goes on and on. And the outcome is you're getting blessed. But the method might be through a trial. trial. Keep my commandments and you shall prosper. I want it in writing. What's your definition of prosper? Yeah, what's your definition of prosper? Yeah, what's your death? By prosper did you mean? Yeah, what did you mean by that? Because I think, I'm thinking Ferraris and huge houses. What do you

mean by prosper? And the Lord's like, oh, growth, education, becoming more like me. I heard someone say once, God is more interested in our growth than he is in our comfort. Could he please be more interested in my comfort? No, he's actually more interested in our growth. He sees our true potential. He sees the end game. He knows where we're headed, and sometimes I don't think we see that. We don't see that with our mortal understanding.

We have to trust him. We see that in the story, the trust kind of goes up and down, up and down, which is real life. It's real stories about real people. We connect with them. One thing about the Lord is that he does call it upon us to suffer, but like a true leader, he comes and suffers as well. One of the best signs of good leadership is I'll never ask you to do something. I'm not willing to do myself, and the son of man have descended below them all.

I'm right here with you in suffering. I mean, I was trying to think how I might answer that question, and I heard somebody say once, well, maybe the Lord loves you too much to let your life be easy. Because the growth comes from the hard stuff. It doesn't come from the easy stuff, you know. I wish he'd stop loving me so much. I know. All right, Crystal, what do we do next?

We're really getting into some good stuff here because the king realizes it's not working. Population's not getting curbed. They're not getting broken down. and so he decides to go straight to the source. The children, where the children are coming from. So in verse 15, he goes to the Hebrew midwives. We actually have the names of them here.

Shipra and Pua. Of course, they had way more midwives than just these two, but it seems like these two were the head. They were the two main midwives who instructed the others and helped the others. Their names are incredible. I always live talking about the meaning behind names. Shifra in Hebrew, People usually translate it as beautiful, but it actually has more to do with the clear sky, the beautiful, clear, bright sky.

Pua means to sparkle, to shine, to be brilliant. When we see what they end up doing, it's perfect. This is our introduction to the first two of the six women who basically make it so the Exodus happens. Without these six women in these first six chapters, we would have to be. have no Moses, we would have no, no, no, no, no, no, no, all the way until their roles bring us Jesus Christ eventually. So he goes to them and he says, when you are helping the Hebrew women give birth, and we have to make a note here because it says in verse 16, when you see them upon the stools, which sounds really strange, and you could easily just be like, I don't know what that is.

In Hebrew, it actually says two stones when they're on the two stones. We know it. in ancient Egypt, one of the ways that women gave birth was they had two stones or two bricks, and they put one foot on each brick and they crouched and they gave birth. We have artistic representations, we have texts, one of the ways they gave birth. I don't know the full logistics of it and how it worked. I mean, I've given birth, but not in that way, so I have no idea how that worked. It's an interesting note. We're being told things about these ancient women and learning about things we have in common with them and things that were different, things that were harder. So he says, when you're helping them with this, if they have a son, it says you're going to kill him. You're going to kill this baby.

And in verse 17, we quickly read, it says, the midwives feared God. But this word in Hebrew nowadays, we'd probably translate more as respect or honor as opposed to being afraid in that sense. they respected and honored God, and they did not as the king of Egypt commanded them, but they saved the children alive. This is incredible. They're already an oppression, they're already struggling, and they decide to go against what the king has told them to do. They could lose their jobs, they could lose their lives, they could lose everything. They do what they know is right. They know that this is not a right. law, this law that this king has given them. Like I mentioned before, all of these women, we see

types and shadows of Jesus Christ in this. They're literally saving these babies, and Jesus, of course, is the Savior. I love that they're named and the Pharaoh's not named. It's great. They're given that honor of having their names and setting the stage for the Exodus. Without them, of course, we wouldn't have Moses. They are definitely God's instruments 100% in this. I love the midwives answer. They throw some shade on the Egyptian women. The Egyptian women are weak and timid and need our help. But the Hebrew women, they've already given birth and they're done before we can even get there. They don't need us. They are alive. These women are standing on these two bricks. They're delivering a baby and they're out of there before we even can show. up to find out if it was a boy or a girl. We see what comes from it. I love that we hear what happens

with them. It's always very simple. God dealt well with the midwives. Very simple, but there's a lot in that. He made them houses. And this word house here, that's more like household descendants. Because they saved the house of Israel, they get their houses. They get house of Pua, house of Shipra. tons of descendants. They save children, they get tons of descendants and children because of that. We see these little sparks of prosperity in this time, oppression, when people are making the right decisions and they're being blessed because of it, even surrounded by all these hardships and other horrible things that are happening. Crystal, I think those stories right there, we frequently look in the scriptures for female heroes. maybe we should stop in Exodus 1 and talk about these two, who put their lives on the line to do the will of God.

It's incredible because not only do they save these children, and so we say, oh, this is a symbol of Christ, right? Saving Heavenly Father's children, but also they went against the Pharaoh. Think about Jesus in his mortal life and ministry. He many times said there are problems with our leadership. There are problems with misinterpreting the law. He was not afraid to do that, and that's eventually led to the trials and the crucifixion, standing up for what we know is right,

even when we're told the opposite. That takes a lot of courage. Just on a side note, you guys, I think I've always maybe thought in my head that they were in bondage for these hundreds of years, but that doesn't say that. Maybe they weren't in bondage for a long time. I think it went up and down,

maybe depending on the king, because after the king dies, it kind of gives a hint that they're hoping, like, okay, the next king is going to not necessarily set us free, but let us have more freedoms. We are told in other places in the Old Testament that there were times when they had their own land and they farmed. Some of them became wealthy. We hear that some of them actually have roles in the government.

Some of them were friendly with the Egyptians and worked in their houses. That's probably why some of the Egyptians gave them some of these gifts, these parting gifts, beyond just some of them wanting them to leak. Also may explain more why they want to go back sometimes. They tell Moses, we were better off in Egypt. They remember the good food of Egypt and that they had a house and water and land at some points in their history. That brings us to the end of chapter one. Our last verse here, the Pharaoh has seen that all of his different ideas have not worked to curb the population.

He comes up with this idea. No matter who you are, what's going on, you see a male Hebrew child be born. You're going to throw him into the river. This is his plan. Like I said before, it's a little bit, he's not thinking clearly because he's destroying his workforce. He's not clearly thinking this through. Part of this too. I mean, immediately when you think a ruler issues a decree to kill the male children. children, immediately you think of, ah, here we go, tying Moses and Jesus Christ together. They actually go to Egypt and then he comes out of Egypt. There are so many parallels between Moses and the Savior. And Matthew, who's writing to Jews is going to really push that narrative, second Moses. And Stephen, too. Unfortunately, they did not like what Stephen had to say. They did not like him comparing Moses and Jesus together. When you're watching the movie The Ten Commandments, at the beginning it says it uses the Old Testament and the works of Josephus,

all these sources. If I recall correctly, the priests of the Pharaoh are saying there's rumors of a deliverer among the Hebrews. And then one of the priests goes, A star proclaims his birth. That's not in the Old Testament, but it's in Josephus that when Moses was born there was a new star, which is another pretty cool parallel to the Savior.

Yeah, some of these Greek writers say that the Pharaoh had a dream, that he actually had a dream about what was going to happen about this child. And that's why he issues this decree specifically targeting male children of a certain age. I love how the historians can add even more information to what we have. All right, let's keep going, Crystal, Chapter 2. All right, chapter 2 is exciting because we get introduced to Moses's parents. In verse 1, it says there was a man of the house of Levi, and he took a wife a daughter of Levi. Of course, this isn't literal daughter.

This means descendant. Why does it matter that they're descendants of Levi, they're in the tribe of Levi? This tribe plays a really important role under the future law of Moses as being the priestly tribe who takes care of the sacrifices. So it's very important that we know that his family, which means Moses and Aaron and Miriam, they're all from this tribe. It doesn't say their names here, but we do know their names from later. His dad's name is Amram and his mother's name is Yacobed. In verse 2 it says Yacobed conceived, she bore a son. This is Moses. Miriam and Aaron are already born. Stephen tells us that Aaron and Moses are three years apart. Aaron's three years older than Moses.

It's interesting here because it says in verse 2, When she saw him that he was a goodly child, she hid him three months. This goodly thing, what is this? In Hebrew it's Tove, it means good. Let me say it this way. He's born, when she looked at him, when she saw him, she saw he was good. It was good. Which is creation.

These are the same words used in creation. And God created the light and he saw it and he saw it was good. And I love this idea of you guys are tying it back to Eden and Eve and creation and all these different things. It's the same sort of idea that we're getting here that Yacobed, she knew that he was destined for greatness. Some people translate this as he was beautiful. He was a nice looking baby. So she decided to save him. There's so much more

If we're talking about God creating things Seeing that they're good, they're perfect She hides him Just like Pua and Shifra She says, I'm going to go against this king's decree She hides him for several months Until he's too big He's probably big and loud at this point

It's hard to hide him anymore I can't even imagine making this decision That she's going to put him in an arc of bull rushes The bullrushes here, this is a reference to reeds that grow in the water. A lot of people think it's actually papyrus that's being talked about here. She dobs it with slime and pitch. This is tar, bitumen, makes it waterproof. She puts him in and she laid it in the flags.

Sometimes we have to do a translation of the English into today's English. The flags, it's the reeds. Not like in Prince of Egypt where it goes between. the boats and the crocodiles try to eat it. So that's not actual footage? Okay, that's good to know. Yeah, I think she knows. If I keep him close to the riverbank,

he's more likely to be found by somebody who can help him. And some people even think Yacobed worked in the palace or around the palace or something. So she was familiar with this area and who might be likely to find him. In verse three, it says an arc. We always think of a basket, like a woven basket, which is true. But it's translated as arc here because this is the exact same word that's used for Noah's ark. They are the same words. Once again, we get this idea that Noah built this ark to save his people.

Yacobed built this ark to save her people. We get all these parallel stories. We've had Pua Shifra, now we're on Yacobed. We're on our third woman here who basically saves Israel. play such an enormous role. Is the word teva? Yep. We have a tiny arc and then we have a giant arc, both used to save people.

Crystal, would you say that a definite reference to Noah? The author is doing that on purpose, right? Yeah, purposely that they are trying to tie it back to this idea of somebody building this thing with the help of God to save an entire people. And for Yaqabed, she had to have so much faith, let him float down the river and hope that that saves him. That's a lot of strength. Who knows, Poo and Shifra may have even helped her give birth to Moses and save to the child then, too.

We see all of these women working together, really. Yeah. She kept the commandment. Pharaoh said, if it's a boy, you put it in the river. In the river. I did it. I didn't cast him exactly. I cast him in an ark and then put him.

But I did put him in the river. She's not lying. She's trusting that he's going to be found by someone who's not going to follow that command. Yeah, and you think about that foresight. If she did work for the palace or knew where she put him in the river was by the palace, to think about that if an Egyptian finds him, what happens? What's this Egyptian going to do? She had to have a lot of faith.

And I think some planning here. I don't think she'd just put him in the river. Because we do see the sister. In verse four, it says his sister stood afar off. And she watched. So here's our introduction to Miriam. The word that's used to describe her later, she's probably around 14 or 15 at this age. So 14 or 15 years older than Moses.

It says here she stood afar off, but in the Hebrew it says she took a stand. She planted herself. She was going to make sure that that arc went to the right place, to the right person at the right time. She was guiding that thing, you know, for sure. And so we get our fourth woman here, all working together to save Moses and save their people. She was in denial, but in a different sort of a world. And that's a good point. When it says water or river, it's the Nile.

That's exactly what they're talking about. Thank you, John. She knows that it's one of the Hebrew children when she sees it. Yeah. the daughter of Pharaoh. It says that she's near the river is what it says, and she's with her attendance, and she sees the ark, and she sends one of them to get it. When she opened it, it says she saw the child, and the babe wept. And then it says she had compassion, and she knew it was one of their children. She had to have known, and there are a lot of theories about that.

Who's going to put their baby in an ark floating down the river? She knew this was a mother trying to save their child. I think she knew that. She not only had compassion for the child, but probably compassion for the mother as well. One thing I like about this too is it says she opened it, she saw the child, the baby crying and she had compassion. These exact same words are used again in these chapters. God heard the cries of the children of Israel and he had compassion. He heard their cries and he had compassion. We get some foreshadowing that she's playing a role of Jehovah here in having compassion on this crying child. I mean, she's an Egyptian.

She's the daughter of Pharaoh. She's not named. When we hear daughter of Pharaoh, we think, oh, this is a powerful princess, maybe even heir to the throne. But of course, that's not how it worked in Egypt at all. Even if we take the example of Ramsey's the second, for example, he had 100 children. He had eight wives, a hundred children. We actually have the names of 40 of his daughters. She's going against her father, basically.

Another one to add to the list of who decides, this child shouldn't die. I have compassion. This word compassion is used to describe Jehovah over and over and over again. It's such a founding characteristic of Jehovah, this compassion. Although sometimes we tend not to think that. Sometimes we forget about that whole merciful, compassionate side of Jehovah. Especially in the Old Testament, we think. Yeah, that's what I mean. He's angry, and Jesus in the

New Testament, he's nice. These two compete, but same guy on both books. He's the perfect balance of justice and mercy. And then Moses's sister jumps in here. She's kind of sneaky. Well, you know what you need. You need someone to nurse the baby. Yeah, Miriam's got some guts. And we see that throughout all of Miriam's story. She's called a prophetess later. She does what needs to be done. And she's not perfect. She makes mistakes. She's like, I'll just approach this Egyptian princess approach her and be like, oh, hey, you found a baby and you need somebody to nurse it. I know somebody who can be a wet nurse for the child. And this was pretty common. Women, if they were wealthy or royal, you hired somebody to nurse your child. You didn't nurse your own child. This is really common and she says, and I'll pay you. Of course,

this is Yacobed. This is like a real contract. You're going to take this child. You're going to nurse it. And then once it's weaned, and back then they nursed for much longer than typically today. Maybe even as long as five years that he was with Yacobed before she brought him back. I can't imagine how that felt to bring him back after five years. She could have said, oh, the child got lost or died or something. I think Yacobed knew that if he would have a life in the palace that she could never give to him. This goes all the way back to the Pharaoh's decree. This is what led, and the choices of all these women, led Moses to getting into the palace.

Changed everything. So we have all of our women, Shifra and Pua, Yacabed, Miriam, daughter of Pharaoh, that all led, played enormous roles in saving the children of Israel. That's fantastic. One thing that I've counseled teachers on, Crystal, and maybe you can speak to this, sometimes we teach scripture and both men and women can learn from the men. Then we get to the women and we somehow think, all right, the women can learn from these women. when no, women and men can learn from these women as well.

Yeah, clearly all of these women are meant to teach us about Jesus Christ, symbols of Jesus Christ, symbols of how God loves his people, wants to save his people. And if all of us, no matter if we're men or women, are trying to learn how to be like him, then we should learn from everybody. And I love how even like the Savior himself likens himself to a mother hen. He even says, I have these attributes of a mother. I can say to my family, my sons, how can we be more like these women? All right, I'm off my soapbox.

What do you want to do next, Crystal? She brings Moses back. There's a few words here that are interesting in verse 10. It says he became her son. This means that Pharaoh's daughter adopted him. He is her Egyptian son. He is raised in the palace. It does say she called his name Moses, and this name Moses is interesting because it has meaning

in both Egyptian and Hebrew. This is where we sort of get introduced to Moses's multiple identities through his life that he is struggling with. In Egyptian, Moses, the word, it comes from mess or messes, which means to give birth. And we see it, for example, in the name Ramseys, it's raw messes, raw mess, which means born of the god Ra or tutmos is Jehoutimos which means born of the god Thoth or Jehudi. I like how Moses is just born. Yeah, maybe it's a little bit about where he came from. He just kind of appears out of the water, right, in a sort of miraculous way. And then she says, because I drew him

out of the water. And so this is sort of the Hebrew meaning of what mess means to draw out of the water. It's used to describe Moses later after the crossing of the sea. He draws them out of the water. He draws them through the water. So he's raised in the palace. That means he receives an Egyptian education, language, literature, arts, math, science, even religion, ethics. He is raised Egyptian. Stephen tells us, in Acts 7, he says, Moses was learned in all the wisdom of the

Egyptians. All of a sudden, when we get to verse 11, he's 40 years old. So there's some information left out there. Stephen tells us when he's 40, this is when, you know, everything starts with getting the Exodus going and getting people out of Egypt. It says Moses was grown. He went out into his brethren, and this is an interesting word, because if he grew up Egyptian, at some point He finds out he's not Egyptian. He's one of the children of Israel. You can think that he's probably grappling with this. Who am I? Am I Egyptian? Am I part of the children of Israel? At this point, it looks like he's decided that he's not Egyptian. He's going to go out to his brothers. These are his brothers. This is his family. Actually, in Hebrews, it says that at one point he decides he's no longer

the son of the daughter of Pharaoh. And he completely turns his back on the palace and on the daughter of Pharaoh and all of those things. And he says, I'm Hebrew. I'm going to go with my people and I'm going to save him. What does he see? He sees an Egyptian smiting a Hebrew. One of his brothers. He kills the Egyptian. He slays him. Part of this, you're like, so he just goes and kills an Egyptian. In verse 11, this word smiting, it's the same word as slew. So it should actually read, he spied an Egyptian killing a Hebrew. And so he killed the Egyptian. Egyptian, because those are the same words in Hebrew. And I'm guessing Moses is thinking, like, I saved one of them. I saved one of my brothers, my people. And then it says the next day he went out in verse 13,

he sees two of them fighting. And he asks them, it's very specific. He says, why are you fighting each other? We should be fighting the Egyptians. Why are you fighting each other? And he doesn't get the response, I think that he wanted. They say, who made thee a prince? They call him an Egyptian. They say, we know you're an Egyptian prince. We know your background. We know who you are. Are you going to kill us too? Are you in charge of us?

I always think about Moses's point of view. He's like, no, I'm your brother and I'm here to save you and help you. The Egyptians, he's turned his back on that part of his upbringing. And now his own people don't accept him either. He's sort of in this liminal in-between space. of who am I? Am I Egyptian? Am I Hebrew? Who accepts me? Who can I help? That's interesting. Look, I'm doing it. I'm saving my people. And they're like, get away. We're having no interest in you. This is where he runs away, right? Yeah. I think that's why he runs away. Wow, I don't belong to the Egyptians. I don't belong to the children of Israel. Nobody accepts me. I've been trying to save people. I end up killing someone. And the other ones, they are angry with me. So, he runs away. He flees. I think this is where Sandra Bullock tells him who he is.

You are, Moses. You are. Yeah. We raised our kids on Sunday with Prince of Egypt until one day my son. We were at dinner and my wife spilled something and he looks at her and he said, careful slave. We're like, okay, no more prince of Egypt. All right. I've always loved the idea that Rameses was born of Ramos, was born of Rolf. and that Moses was born of no one, we don't know. Yeah, born of nobody.

Yeah. When you read Moses chapter one and have this triple repetition of God talking to Moses and saying, thou art my son. God says, you're not Egyptian, you're not a child of Israel, you're not Midianite, you're Moses, you're a prophet and you're a child of God. that's when I think it really starts to break through for Moses. That's Moses chapter one. That's exactly what he did.

Thou art my son. I have a work for thee, Moses, my son, and he keeps calling him my son. And then of course Satan comes along and says, Moses, son of man. I call it ancient identity theft. He tries to mess it up. And he does it to Abraham too, my son, my son. He did it to Enoch, my son. And you see, I'm going to let you know who you are.

Yeah, that's the most important part of your identity. And those other things are important too, but if you can realize that you're a divine child of God, that can set the stage for you to be able to do anything, to accomplish anything, which Moses does eventually. Also, doesn't this parallel the story of Jesus? We go from child, basically, to adult in one verse. We get that lost in the temple and then all sudden that's it. He escapes, like I said, after Sandra Bullock talks to him.

Where does he go? Next. He goes in verse 15 to the land of Midian. Midian was one of the sons of Abraham. So we get this idea that these are descendants of Abraham. In verse 16, it even says priest of Midian. This is a priest of the god of Abraham, still underneath the umbrella of the Abrahamic covenant.

Crystal, for those of us who don't know, when did Abraham have other children? We talked about Hagar and Ishmael. We talked about Sarah and Isaac, but were there others? Midian is through the wife, Ketura, one of the later wives of Abraham. This is absolutely a part of that posterity promise under the Abrahamic covenant that he had lots of posterity because he also had multiple wives. that this posterity came from. This is a priest of Jehovah.

Yeah, and when we hear his name, it's even included in his name, well, one of his names. But he does end up by a well, and it says the priest of Midian had seven daughters there. They came to draw water. There are some other shepherds there who are trying to not wait their turn for the well

and drive their flocks away. But he loves it says, Moses stood up. I love that there's this part here. He doesn't just say he helped him. He stood up in a minute. They call him an Egyptian. He's probably wearing something that he looks like an Egyptian.

Say it, John. Go ahead, John. Say it. He walked like an Egyptian. He stood up like an Egyptian. I knew it was coming. And he not only helps them, right? He also draws water for their flock, which is probably shocking to these women.

that this Egyptian shows up, he's there, he not only helps them, and then all of a sudden he's drawing water for them. He's basically serving them. Moses probably feels good at this point. He's helped somebody. They've kind of accepted the help. It's funny because he's even in this liminal space in Midian.

He's between Egypt and Canaan. He's not in Egypt. He's not in the promised land. He's in this middle space. He's able to successfully help people. that probably had an impact on him, like, maybe this is where I'm meant to be. Maybe these are my people. And in verse 18, we get the name of the priest of Midian, Ruel, or at least one of his names.

This name means friend of God. So you can see L in the name, where we get Elohim from. We know that this is Abraham's God. He's a friend of Abraham's God. He is a priest of Abraham's line. This is important because we find out later that he's the one who gives the priesthood to Moses. Crystal, doesn't he probably teach him who Jehovah is?

Yeah, gives him his full education about where he came from, who he is. God raised up a mentor for him here. Yeah, I think we see that in Ruel. And we know he's a good guy because first he says, why are you guys back so early? Usually it takes you forever because everyone harasses you at the well. And you don't, it takes you. you a long time. They're like, oh, this Egyptian came and helped us. Ruel could be like, oh, that's

scary. That's frightening. Why is there an Egyptian in our land? And instead, he's like, well, where is he? We need to feed him. We need to thank him. We need to give our gratitude. You can tell that he's just, he's a good guy. He's a good mentor for Moses. They invite Moses in. We jump to the future. In verse 21, it says, Moses was content to dwell with the man. Moses saw that this was a good place for him. These were good people. He ends up marrying one of the daughters. Her name is Zaporah.

So here's our sixth woman that we get here in these chapters. She bears him a son. Now, it's interesting because it says Moses is content. And I think he's feeling like adopted by the Midianites. And I belong here. They love me. They accept me. I'm able to help them.

And then he has a son, his first son, and his name is Gersham, or Gersham. The name means, I'm a stranger in a strange land. Moses is still struggling, right? He's like, I'm happy here, I'm content. But I'm a stranger in a strange land. He knows his people are back in Egypt. He knows that's where he should be helping his people. So he gives his poor son this name, stranger in a strange land.

To kind of reflect, I think, what he's feeling, even though he's content and happy. He knows he's not necessarily in the place where he needs to be. his real calling, his official, what he's meant to do. We find out in verse 23, the king of Egypt died. We get a hint here. It says after the king died, the children of Israel sighed. It's sort of this, maybe they thought this next king would give them more freedoms. We do find out that part of this bondage, it wasn't just bondage in you can never leave Egypt and you have to stay here and you're enslaved and things like that.

But they were not allowed to worship Jehovah. They were not allowed to build the altars, sacrifice the animals, and give burnt offerings, which is the big commandment, even starting with Adam and Eve right at the beginning. This is how you're going to worship is through these sacrifices. That's the bondage, this lack of freedom of worship. How can you keep your covenants when you can't even worship? It's interesting. In verses 24 and 25, it sets up something we're going to see over and over and over again.

three main words of what God does. He hears, and says he heard, he looked, and he had respect. We're going to see this over and over again. He ties it all to the covenant. He hears their groaning, he looks upon them, and he has respect. And this word respect, this is sort of a not very good translation. Other places, it's translated as he knows or acknowledges or answers. He hears them, He sees them and he knows them. This shows up over and over again, and it's all tied to the covenant. It's part of the covenantal promises to Abraham.

If they keep their commandments as well as they can, even if they're not allowed to worship, they're doing what they're supposed to, and we've already seen that with Pua and Chifra and all of these others. He's going to bless them. One of the questions we had at the beginning was, does God know about us? Does he care about us?

Does he listen to me? We're supposed to see Jehovah absolutely, does all of those things here. Crystal, I realize it's hard to know. But here this family was chosen to bless all the families of the earth. They're like, okay, guys, go. And they sell their brother.

So the Lord's, okay. That was exactly what I was after. We're going to teach you maybe through this hardship. And then I'm going to bring you back and we'll try again. Does that fit the story? Yeah. I think a huge part of this is God is patient.

He is patient with us. He knows we're going to mess up and sometimes it's a big mess up. Sometimes it's little mess ups, but he's going to keep trying. That's what we see with Moses. Every time Moses pushes back, God says, okay, let's keep trying. Let's keep going. Let's do this. His timing is way different from our timing.

We want things now. We want things immediately. Answers, blessings. He's got a better concept of time, I think, and how it works. He's going to bring Moses in. We'll get you back in the promised land so you can be the chosen family. For now, you're kind of like a mini-scattering. Yeah, I think that's a good way of looking at it.

They've really hit rock bottom at this point, the children of Israel. Like, it cannot get worse for them. Sometimes when we hit rock bottom is when we finally turn to God and are like, okay, I need help. I can't do this on my own. I can't get through this on my own. And if we could turn to him before that, it might be a little bit better. This is kind of what we do. And I mean, that's how chapter two ends.

It's, things are bad. Things are okay for Moses, but for the children of Israel. They've hit brick bottom. Melted mud brick bottom is where they're at, which is the worst kind of mud brick. This is when things start to change. And I love these constant reminders. there's God remembers you, he remembers his covenants, he knows who you are, he knows what you're going through. He's working on it through other people.

He works through other people, and sometimes those people need some time to get to the point where they're ready. We see that with Moses, for sure. He needed that time in Midian, absolutely. There's a principle here that God starts answering your prayers even before you say them, Because Moses was already being prepared as a baby. This is years before this cry to the Lord comes. Yeah, exactly. We can see the plan throughout.

Yeah. All right, we get to chapter three. All of a sudden, Raoul's name is Jethro. Chapter three. It's interesting because we don't really know why there are two different names here. Some people think Jethro is a title. it means something like excellent, excellency.

Maybe this is more of his title as a priest or community leader. Either way, it's the same person. We find out Moses's job is to be the shepherd. He helps keep the flock. As he's out taking the flock to pasture, he comes near a divine mountain

that says, even to Horib. So he comes near Horib. Now, in other places, this is called Sinai. They are used interchangeably. We have this understanding that Horb is probably more of the mountain range or the region, the area, and Sionai is probably a specific peak, a specific mountain itself. That's why we see both of them. Do we have sites that we think we know where that was?

The royal we archaeologists here today, we don't know exactly what mountain it is. I know that people say they've climbed it and so forth. I was just wondering. Someone's anxious to put up a gift shop out there. That's exactly my thought. All exits lead through the gift shop, so. That's right. Moses is continuing to be mentored here.

Yeah. Around this time or about the time he's going to leave, he's 80. He's with them for 40 years. We see 40 years in Egypt, 40 years in Midian. I've heard 40 can mean many. It can also be like a period. of sanctification. While he's there, he sees a bush on fire.

We know what kind of bush it is. It's an acacia bush. These are really thorny, dry, crusty bush trees that barely are surviving in the desert. This was strange enough that Moses is like, I got to go see what that is. This is a miracle. This is divine.

And it says he turns aside. It leaves the animals and he's like, I got to go see. Because this acacia bush should just go up so quickly and just be gone. He realizes there's something going on here. And I love that he turns aside. He makes the decision to stop what he's doing and to go see what this is. If I saw a bush on fire that was not actually burning, I think I would be drawn in. And I got to go check that out.

An angel of the Lord appeared to him in this flame of fire in the bush. This is where we also now need to give a shout out to Joseph Smith, because from here on out, he is going to help us with his own translation. He is going to help us better understand this. He tells us, no, this is the Lord. This is not an angel. This is Jehovah. This is premortal Jesus Christ.

He turns aside, and it's great because in the next one, verse 4 it says when the Lord saw that he turned aside that's when he calls out to him what if moses had just kept walking and was like okay that's kind of weird or whatever but i'm going to keep going it wasn't until he saw moses turned dropped everything and then he calls out to him this idea of turning to god this is the original meaning behind repentance repentance in hebrew repentance in greek it's turning There's a hint here. We've got to turn to God so that he can call out to us. He can speak to us.

He knows we're listening, we're paying attention. We care about what he has to say to us. Waiting for us to use our agency to turn to him. I love he calls him by name. So Godlike to use names. And he doubles it. He says, Moses, Moses. Moses answers, here am I.

And then he tells him, you're in a sacred space, so you need to take off your sandals. This is a holy place. Moses would know this because in Egypt, when priests went in the temple, anybody went in the temple, they took their shoes off. And in fact, when you left the temple, you walked backwards and you used a broom and you swept behind you to remove your footprints and the dirt and everything. Being raised in the palace, Moses would know this. He would say, ah, this is a divine sacred space. And of course, mountains can represent temples. When we go to the temple, we do things with changing shoes, taking off shoes, things like that, too, because it's sacred.

I think it might be helpful, too, to mention, when you see Lord in small caps, that's Jehovah. That should help us, too, because we understand Jehovah to be the premortal Jesus. When he asked him to take his shoes off, is it like you walk normally in profane space, don't bring that in here? Don't bring the unclean of where you walk. Don't bring the world in here. Leave that behind and come in. That's exactly how it is. It's definitely a symbol.

I listened to this podcast called Follow Him. And four years ago, I wrote, Some Things Don't Belong in My World. Take the earth off of you. I like, Hank, that you use profane. I heard this from our friend Dave Hadlock, who's a guest coming up. You look up profanus on your phone,

the root of that. And it means outside the temple, which is so interesting. If something is profane, it doesn't belong in the temple. That's incredible. It's not only leaving physical things, but also when we go into the temple, we try to clear our minds, try to clear our hearts, try to feel purified inside and outside. That's part of it too. He's really telling Moses, this is a holy place, not just now, but this is where you're going to bring all of them back. in the future and where they're going to worship me and build a sanctuary. Introducing this idea to Moses, this is forever sacred space. We said part of the theme was, who is Jehovah?

Here's in verse 6, he says, I am the god of thy father, the god of Abraham, Isaac, Jacob. You know, he's telling him exactly who he is. I wrote my margin, Moses goes from an Egyptian to a Hebrew here. I am the god of thy father, the God of Abraham, the God of Isaac, the God of I get so excited about this because it focuses on identities, ancient identities, and especially people who move from one place to another and trying to figure out who they are. That's why I love seeing this. God is constantly trying to tell Moses, you're my child.

It doesn't matter who the world thinks you are. I know who you are. Moses has to figure it out for himself. This would be very similar, Crystal. If I wanted to, I could read Moses. chapter one right here. It's gotta be close to this time period. Same conversation even, maybe. Yeah. The Lord continues speaking to him in verse seven. He uses his three words here. I have seen the affliction. I have heard the cries and I know the sorrows. Again, we have,

I see you, I hear you, and I know you. I acknowledge you. This word, no, it's the same word as respect before, just a different translation. This is a message to us too. He sees us, he hears us, he knows us. This word no sometimes is answer. I will answer your prayers. I am answering your prayers. You may just not realize it. If we talk to us, he would call us by name,

same as he did with Joseph in the Sacred Grove and with Moses right here. I know my sheep. He knows all of us individually. He knows what we need. Sometimes we don't realize what we need. until later. He gives them the instructions. He says, well, I am going to come down to deliver them out of the hand of the Egyptian. So we get that deliverance theme again. He says, I'm going to

bring them up out of that land. This word up out. This actually is the word Allah, which is the same word as the burnt offerings that go up to God. It's the word ascend. It's sometimes used for progression or exaltation, things like that. There's some hint here. He's like, it's time. They have progressed as far as they can in Egypt. It's time to move them on to the next stage. It's time to ascend. It's time to go up. Canaan is a large land. It's supposed to be in reference to Egypt because the Hebrew word for Egypt, Mitzraim, means narrow land, restricted land. It's geographical. It's a reference to the Nile Valley where most habitation is. It's a narrow, restricted land, literally, but also symbolically for them, it's a narrow restricted land. It's an oppressive land. He says, we're going to get you out of that. Oppressive, restricted Mitzraim, and we're going to get you into this big land, this good land. It has milk and honey, everything you're going to need, everything that you want for prosperity. It has Deshret. Yeah. Right. Descharette.

Oldest word in the book of Mormon, right? Yeah. Yeah. The Hebrews called it Mitzraim. Mitzraim. Yeah, it means like narrow, restricted land. Crystal, I really like what you said there. It's time.

And you're my guy. Come down to deliver you and bring them up out of that land. You think of milk and honey and you're kind of like, oh, that's the best stuff it has. milk and honey. For pastoralists, for semi-nomadic people, that's the good stuff. That's the stuff you need. Because if you have milk, that means you have herds. And if you have herds, that means you have pastures, and you have meat, and you have hides,

and you have wool, and you have all of the things that you need. And honey here, actually, we don't think this is bees honey that they're talking about here. This is actually a reference to what we call date honey. So they would take dates and they would make this sweet syrup. So natural dates just growing on palm trees and they would harvest them and they would make this sweet syrup. And if you had this sweet syrup, like you were successful. You were prosperous because everybody wants sweeteners. You know, everybody wants honey.

That's an extra thing. You don't have to have it. And they would use this sweetener not only for food but for medicine. They would use it for different rituals and things. It signified so much. And then it's like, kid, it's time. You're my guy. I'm going to send you to Pharaoh.

This is where he gets his charge, verse 10. You're the one who's going to go and do it. Moses at this point, he's like, wait, what? Coming up in part two. We were up late one night. It was like one or two. two in the morning, as parents are when they have a newborn in the house pretty late. And we heard a knock on the door. George goes down. He looks. I'm like, who is it? What is it? And he says,

there's a girl out there crying. And he's like, what do we do? And I was like, let her in, open the door. Like, get her inside.