π‘✞ Who did Moses marry? In-Depth Bible Study
π‘✞ Who did Moses marry? In-Depth Bible Study π
https://www.youtube.com/watch?v=j59v6fR-rpI
π✨ Summary of Video Content: The Identity of Moses’ Wife and Related Biblical Context
This video presents a detailed theological and historical examination of the question: Who did Moses marry? π°π It challenges common English Bible translations, especially the KJV, and explores Hebrew and other original language texts to clarify misunderstandings. The study emphasizes the importance of linguistic precision and cultural context when interpreting Scripture, focusing especially on the controversial passage in Numbers 12:1 concerning Moses' marriage.
π Key Themes and Insights
π©❤️π¨ Misinterpretation of Moses’ Wife’s Identity
The Hebrew term "Kushite" (ΧּΧּΧ©ִׁΧ) is often translated as "Ethiopian" in many English Bibles, including the KJV. π
"Kushite" refers to a descendant of Cush, the son of Ham, but the speaker argues that Moses' wife was not necessarily Ethiopian in the modern geographical sense. π
The term may be used descriptively, including references to complexion in certain contexts, but the study maintains that Moses' wife belonged to the broader Abrahamic family line. π¨π©π§π¦
Miriam and Aaron criticized Moses over his marriage, yet God strongly defended Moses as a faithful and humble servant. π
⚖️ The Significance of Numbers 12
Miriam and Aaron spoke against Moses because of the woman he married. π£️
God declared Moses to be uniquely faithful and spoke with him "mouth to mouth" rather than through dreams and visions. ✨
Miriam was struck with leprosy and placed outside the camp for seven days as punishment. ⚠️
The event serves as a lesson in humility, obedience, and respecting God's chosen servants. π♀️π♂️
π️ Who Was Moses’ Wife?
After fleeing Egypt, Moses settled in Midian following the death of an Egyptian taskmaster. π♂️π¨
Midian was populated by descendants of Abraham through Keturah, Abraham's later wife. π΄π
Moses married Zipporah π️ ("little sparrow of Yah"), one of the seven daughters of Jethro, priest of Midian.
According to the study, this marriage connected Moses to Abraham's extended family rather than to a completely foreign people. π€
π️ The Midianites and Kenites
Midianites are presented as descendants of Abraham through Keturah. πΏ
Jethro served as priest of Midian and later offered valuable counsel to Moses. π¨π«
The study distinguishes between Midianites and Kenites, who are associated in the presentation with the lineage of Cain. ⚔️
The speaker argues that confusion between these groups has contributed to misunderstandings in biblical interpretation. π
✝️ Jesus' Testimony Concerning Moses
Jesus affirmed Moses' authority and teachings. π✝️
In Matthew 23, Christ criticized religious leaders who claimed Moses' authority while failing to follow God's truth. ⚖️
Moses is presented as God's faithful lawgiver and servant. π
πΌ Moses' Legacy Beyond Death
Jude 9 records a dispute between Michael the Archangel and Satan concerning Moses' body. πΌ⚔️π
This is presented as evidence of Moses' unique role in God's plan and covenant history. ✨
References to prophetic passages are used to emphasize God's continued protection of His people and His covenant promises. π️
⏳ Timeline of Key Biblical Events
| π Event | π Reference | π Description |
|---|---|---|
| π° Moses marries a Kushite woman | Numbers 12:1-15 | Miriam and Aaron criticize Moses; God defends him and punishes Miriam. |
| π Moses flees Egypt | Exodus 2:11-15 | Moses escapes to Midian after killing an Egyptian. |
| π️ Moses marries Zipporah | Exodus 2:16-21; Genesis 25:1-2 | Zipporah, daughter of Jethro, becomes Moses' wife. |
| π₯ God calls Moses | Exodus 3 | Moses encounters God at the burning bush and receives his commission. |
| ✝️ Jesus affirms Moses | Matthew 23 | Jesus acknowledges Moses' authority while condemning hypocrisy. |
| πΌ Michael disputes over Moses' body | Jude 9 | Spiritual conflict highlighting Moses' significance. |
π Definitions and Terms
| π Term | π‘ Meaning |
|---|---|
| Kushite (ΧּΧּΧ©ִׁΧ) | Descendant of Cush; often translated as "Ethiopian," though context may be more nuanced. |
| Zipporah π️ | Moses' wife; daughter of Jethro, priest of Midian. |
| Midianites π️ | Descendants of Abraham through Keturah. |
| Jethro π¨π« | Priest of Midian and Moses' father-in-law. |
| Levitical Priesthood ⛪ | Israel's priesthood descending from Levi. |
| Kenites π️ | A nomadic people mentioned throughout the Old Testament. |
π― Key Conclusions
✅ Moses' wife is identified in this study as Zipporah, a Midianite woman connected to Abraham's extended family.
✅ The incident in Numbers 12 demonstrates God's defense of Moses and emphasizes humility and obedience. π
✅ Hebrew terms such as "Kushite" require careful examination within their biblical context. ππ
✅ Moses is consistently portrayed as a faithful servant whom God honored and defended. ✨
✅ Jesus upheld Moses' authority while condemning those who distorted God's teachings. ✝️π
✅ Careful study of Scripture, original languages, and historical context helps avoid misunderstandings. ππ§
π Final Remarks
The study concludes by encouraging believers to:
π Study God's Word diligently.
π Examine original-language meanings where possible.
π Use tools such as Strong's Concordance and biblical lexicons.
π Approach Scripture with humility and prayer.
✨ Seek understanding through careful research rather than assumptions.
"Never let a little knowledge become a dangerous thing, but take that knowledge to the Father's Word and learn fully." ππ
π·️ Keywords
#Moses #Zipporah #Kushite #Numbers12 #Exodus2 #Midian #Jethro #Abraham #BibleStudy #Scripture #Hebrew #StrongsConcordance #Matthew23 #Jude9 #BiblicalHistory #Prophecy #Faith #Humility #ChristianStudy #BibleTeaching π✝️π️
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π‘✞ Who did Moses marry?
There have been accounts passed down—of course, if you use the English translation, the King James—you know that he married an Ethiopian, which means "black," if you would. However, as we know, in all manuscripts, the mistranslations are numerous, especially in the King James Version. Thank God for it—thank God for it—but unless you can break it back to the original, to God's overall plan, His in-depth plan, to be correct in theology, you must break it back, at times, to Greek, Hebrew, or Chaldean, whichever applies.
In this particular case, we're not going to be doing a great deal of this, for it is said that many times people do not apply common sense to this question, and they leave themselves lost in the maze that has been laid for them. For I would forewarn you that within this very topic, you're going to see a forewarning from the Heavenly Father that the Kenite would try to move in and take a birthright. It is written all over God's Word—all through the Word—that this one instance would be used to forewarn God's elect in the last day to beware of what man might tell you, that a certain thing meant something else.
All right, let's take chapter 12, if we may. Have members turn there with me—chapter 12 of Numbers, verse 1: "And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman." Period. For things to be rather clear—does it match? There's just one thing wrong with it. The manuscripts don't say that; they do not cite Ethiopia. They say "Cushitic"—should be different. "Ethiopian" is a geographical location or a resident thereof. Cush happens to be a descendant of Cush, the son of Noah, Ham's descendants. So we see it is true that in the Hebrew tongue, when you say "Cush," you say "black." But I assure you, he was not. It is a description of an incident that this particular family, you might say, was involved with, which does not pertain to our subject matter here. For it is very simple: the word is not "Ethiopian." Many of your King James will even address you to a cross-reference there and show you an index that the word is supposed to be "Cushite"—an Adamic man, not a foreign Ethiopian.
But now I want to emphasize the court. What were Miriam and Aaron complaining about? It is important that you note they were chiding him about the woman he had married. She was not an Israelite—they were making light of it—but she was of Adam, if you would. More so than ever before, when we finish this study, you're going to know that she was of Abraham, a child of Abraham—not through Isaac, but still a child of Abraham. All right, so that sets the stage.
Let's continue in the chapter. Verse 2: "And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it." Of course, there were many prophets; God spoke to many, and they were shaming him. But here, he's gone off and married a foreign woman. "That the Lord speaks through him? Really, doesn't He rather speak through us because of this deed?" And verse 3: "Now the man Moses was very meek, above all the men which were upon the face of the earth." He was a very humble man; he did not like to speak. His brother did most of the speaking for him, therefore the father of the Levitical priesthood.
And the Lord spake suddenly unto Moses, and unto Aaron, and unto Miriam. Now God is speaking directly to them. "Come out, you three, into the tabernacle of the congregation." And they three came out. He was just a little bit miffed, if you read anything. I want to talk to you—remember what our subject matter is: Is he marrying an Ethiopian or a Cushite woman?
Verse 5: "And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam, and they both came forth." And He let Moses—who dropped two—He called these two that were doing the chiding. And He said, "Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream." If there's a prophet among you, I'll do the talking to him. Verse 7: "My servant Moses is not so, who is faithful in all mine house." My servant Moses is over a prophet—he's greater than a prophet. And I want you to note, from the very words of the Living God, after this marriage was performed, He said, "He is faithful." Do you want to argue with God there? Think about it.
What was the penalty of Miriam and Aaron chiding about this marriage? Let's read on and find out. "With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold. Wherefore then were ye not afraid to speak against my servant Moses?" Never got—he's greater than a prophet. I'm going to talk to him man to man, and there'll be no dark sentences spoken; you'll understand it clearly. What business have you chiding my servant Moses? He's asking these two.
Verse 9: "And the anger of the Lord was kindled against them, and he departed." And the cloud departed from off the tabernacle, and Miriam became leprous, as white as snow. And Aaron looked upon Miriam, and behold, she was leprous. We see that God brought this upon her for mocking Moses because of a marriage. And Aaron said unto Moses, "Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned." They sinned even in doing this. "Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb." Who is Moses? Don't let this come upon our sister.
Verse 13: And Moses cried unto the Lord, saying, "Heal her now, O God, I beseech thee." And the Lord said unto Moses, "If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again." I'll be loving you—you who know the millennium can see so much, even comparing the seven days away from Christ to touch one of the dead. In a sense, she was symbolic of the dead here. She had gone against the plan of our Heavenly Father. She had mocked one of her own. She had spoken in ignorance concerning a thing that she was not sure of yet. And how often are our people quick to do this without researching and seeing exactly what the Father has to say? And today, that one who would question who did Moses marry—learn from this, for God still will growl English at that one that is supposed to know and doesn't.
Verse 15: And Miriam was shut out from the camp seven days, and the people journeyed not till Miriam was brought in again. So He'll turn naturally, but again, it isn't nice to go against God's plan. If I may use the old terms, you'll pay for it—I don't care who you are. Miriam and Aaron—Aaron, chief of all the Levites, the head of the priesthood, if you would—but you don't go against God's plan in regards to anything. You'd better check it out; you better know what you're speaking about, especially concerning the word of Moses or complaining about the word of Him that was to follow the Lawgiver, Jesus Christ Himself. Make sure that you understand their teachings.
So let's go into this marriage a little more in-depth. Turn with me, if you would, to Exodus, chapter 2. Let's get a little groundwork laid. You'll remember that Moses in the Hebrew tongue means "drawn out," for it was an Egyptian princess that drew him from the water. This is Exodus chapter 2, and we're going to begin about verse 14. But you know that Moses was growing from the bulrushes by the Egyptian princess, the sister of Pharaoh. He was raised by her. Israel came into bondage and they were sorely oppressed, and at this time Moses knew his people and he slew an Egyptian. No one was present, but do you know what happened? Our own people—his own people—turned him in, made the thing known.
All right, now with verse 14 we pick up in the story of Moses. Exodus chapter 2, verse 14: And he said, "Who made thee a prince and a judge over us?" (the Israelites speaking to Moses when he came the next day after saving him). "Intendest thou to kill me, as thou killedst the Egyptian?" And Moses feared, and said, "Surely this thing is known." This guy squealed on me; he made it known.
Verse 15: Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian, and he sat down by a well. Now beloved, the land of Midian—Midian means "strife." It was a son, one of the sons of Abraham and Keturah. We'll document that in a little bit. This is the land that Moses fled to. Now they—this priesthood of Midian that we're about to be introduced to—lived among the Kushites. But many Kenites, being vagabonds, traveled the earth. They had a stronghold in this place. A Kenite cannot live alone; they are parasites. From the time they left the garden until the very end, even to this day, they must have other people to enslave or to attack, or to live off of, et cetera. It was no different in this time.
Okay, verse 16: Now the priest of Midian had seven daughters. There's that number seven again. And seven daughters—does it not remind us of seven of Abraham's children that walked away from the fold, just as we see seven thousand today locked away from the fold? Moses is going in a strength, if you would, to recover them. All right, and they came and drew water, and they filled the troughs to water their father's flock. These seven daughters did—make a mental note: I said "daughters," not "sisters." All right.
Verse 17: And the shepherds came and drove them away, but Moses stood up and helped them, and watered their flock. Why would the shepherds of that land have driven these sisters away from the well that they were already at? Their place in life—because they were strangers in that land. They were foreigners to that land. They were not allowed to water their sheep until all other sheep of the land had been watered. This should begin to draw curiosity, or at least suspicion, that they were not of the particular people in that geographical location.
Verse 18: And when they came to Reuel, who is the friend of Yah, their father, he said, "How is it that ye are come so soon today?" How did you get in early today, girls? Incidentally, through Reuel—the friend of God. How did this priest, if he were a heathen, get a name like that? Interesting.
Verse 19: And they said, "An Egyptian delivered us out of the hand of the shepherds, and also drew water for us, and watered the flock." I hope you noticed something in that verse. What was Moses called? The scroll in Egyptian—was Moses an Egyptian? You know Moses was not an Egyptian, but do you see how the words can be used to camouflage the truth? Now what are we actually talking about? Moses was dressed as an Egyptian, so he was called an Egyptian. The thing is, a man from Texas when he comes into a northern country, they'll say, "There's a Texan," by his dress, you see, even though he had traveled from there. If you live in the state of Arkansas, it does not change your race one whit; it is simply a place of abode. Point made.
Verse 20: And he said unto his daughters—again, I want you to know he didn't call them "sisters"—"Where is he? Why is it that ye have left the man? Call him, that he may eat bread." Oh, it would be so easy in the Hebrew if this were "Adam" (man) rather than "Ish," for "Ish" means an Adamic man. Then we would really have something solid to follow. But it is "Ish," which means a great man. He was considered a great man because he had, if you would, these Kenites at the well, or the Cushites at the well.
Verse 21: And Moses was content to dwell with the man, well pleased, and he gave Moses Zipporah, his daughter. "Zipporah" in the Hebrew means "little sparrow of Yah." I ask you something: if she was not trained of Israel and of Yahweh, how did she end up with part of His name? "Little sparrow" indicates one that was away, that flies a distance, but she was a daughter of the Living God, a daughter of Abraham.
Verse 22: And she bare him a son, and he called his name Gershom, for he said, "I have been a stranger in a strange land." Do you see how it is written all over it, even in the names? The first child—a stranger in a strange land—telling you that they were not of this land.
Verse 23: And it came to pass in process of time that the king of Egypt died. And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. Oh, our Father never forgets that covenant He made with the family of Israel.
Verse 24: And God heard their groaning, and God remembered His covenant with Abraham—all that beautiful covenant. Don't you ever forget it. What does it entail? That through Abraham's seed, the joy that is Gentile nations and Hebrew—I'm reading it like it is—would be blessed. And here we see even these children of Abraham being blessed by this deliverer that is coming, i.e., Moses.
All right, continuing: covenant with Abraham, with Isaac, and with Jacob (that word "Jacob" when it is used means "natural seed," all twelve tribes). And God looked upon the children of Israel, and God had respect unto them. He loved them; He was about ready to deliver them. Did He have the vessel whereby He would deliver them? Moses.
Let's read the very first verse of chapter 3. Now Moses kept the flock of Jethro. Jethro is Reuel. "Jethro" is simply a title; it means "his excellency." He was a priest. All right, Jethro, his father-in-law, the priest of Midian—excuse me—and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. Horeb is, of course, where God spoke directly to Moses. We see Moses as he has traveled here, and we see that he has been taken in by this priest, by his own, a child of Abraham.
We talked about Jethro—who is he? Who really was he? Let's go to Genesis, chapter 25. We know that he was a priest of Midian. Did Midian just take in a foreigner to be a priest, a representative to God over them? Of course not—any more than Israel would take in a priest over them other than a Levitical priest, one of the Levitical priesthood, or he would be a false priest. So we know that Jethro was of Midian. All right, let's see if we can compile in our minds why Jethro was where he was and who he was from.
Genesis chapter 25, verse 1: Then again Abraham took a wife, and her name was Keturah. This means "incense" because of the pleasant odor from burning, or it can also mean "angry of fire"—whichever you like. All right, so we can see both sides here.
Verse 2: And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
Verse 3: And Jokshan begat Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Verse 4: And the sons of Midian were Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah, by Abraham, right? These were Abraham's children. It is important that you note that Midian was among those listed. All right.
Verse 5: And Abraham gave all that he had unto Isaac. Why did he give all that he had unto Isaac? Because Isaac had the covenant.
Verse 6: But unto the sons of the concubines—this is to say Midian and the others, the other children which Abraham had—Abraham gave gifts. He gave them what? He gave them gifts; he made them very wealthy people. And what did he do? He sent them away from Isaac his son, while he yet lived, eastward—into the east country. Physically sent his offspring away. We'll stop there. What's not there is a point—what? He had to protect Isaac. He had to send them far enough away that they would not become jealous of his inheritance. God did not give the blessings to Isaac for him to lord it over the others. He gave him the blessings whereby the others would be blessed by him. It did not make him a stuffed shirt; it did not make him a know-it-all; it did not make him so high and mighty that people could not touch him or his offspring. They had a duty to do, and it was to fulfill God's words upon this earth. So we see here that Isaac was protected and blessed, but the others were sent far enough away that they could not become jealous of this brother. So then you see why the children of Abraham were dispersed. But yet, what are they? They are the children of Abraham. If you want to go far enough, by Hagar he even had Ishmael, which became the people of the Arab world today. They were children of Abraham, but "in Isaac shall thy seed be called." This is true; there's no argument with that. But yet at the same time, there are cases that these people came back into contact; they are Adamic. They are special people in relationship that they are to be a blessing to others.
All right, let's now bring the Kenite in there just a little bit. Turn with me to the book of Judges, chapter 4. This is a very confusing verse, and I've told you to remember the point that these seven daughters were daughters of Jethro, not sisters, because there is a mistranslation in this verse, but I wish to make a point from it anyway. Judges chapter 4, verse 11: Now Heber the Kenite, which was of the children of Hobab the father-in-law of Moses, had severed himself from the Kenites. Now when it said he had severed himself, that should wake you up to something: he separated himself from them. And he pitched his tent unto the plain of Zaanaim, which is by Kedesh. All right, Heber was a Kenite—all right. Hobab was a son of Jethro, rather than father-in-law; this is mistranslated; it should read "brother-in-law." But let it be no great mystery to you, for the Kenites lived in this land; they controlled that land; they had a stronghold here. What does the word "Kenite" mean? It means the sons of Cain. And what does it say here? It says that this son of Moses' brother-in-law severed relations with them and moved out from them. They later joined Israel. If you were to open a World Book Encyclopedia dictionary or modern lexicon today and look up the word "Kenite," it would say "Kenite." If you look in a Bible dictionary, it says: a member of a nomadic people who settled with the Jews, whose property would be in Judah in Palestine, and were later absorbed by them. Not only were they absorbed by them, they were taken over by them, to paralyze their norm. They were called nomads from the east; I would have placed them even from Mongolia, if you would. This is why they have a yellow cast to them—the true Kenites, sons of Cain. But they came here and were controlling this particular area of the Kushites. And Heber, because he lived there (the same as Moses was called an Egyptian), he was called a Kenite. He was no more a Kenite. You cannot be a son of Abraham and be a Kenite, else you'd be a mixed race, a "mamzer" in the Hebrew, which means a bastard, if you would. So he was not. It said definitely that he was of Hobab, who was a Hebrew—beloved, Hebrew tongue. But I think the point is made: he was not a Kenite; he only lived in the land. If you're not familiar with that Hebrew terminology, I would advise you to use your Strong's Concordance, look up the word "Cain," and then connect it. It will help you; it will let you know that they were in it. Strong's even calls them an oriental tribe from that place that were of the line of Cain, who went to the land of Nod and took a wife. To recap: you cannot be of Abraham and be a Kenite at the same time. You can live in the same location, but you cannot be a descendant thereof.
Turn with me to Matthew chapter 23. What did Christ have to say on these things? Moses was so chosen and certified by God—"I'll talk to the prophets whenever I want to, but this man I'm going to talk to one-on-one, face to face." Jesus had a word to say about this man also. He was a very special person; he was the lawgiver—God, of course, being the giver, but He used this tool, this humble, meek man, to bring forth His truth concerning the law. In chapter 23 of Matthew, Jesus is about to speak: Then spake Jesus to the multitude and to His disciples, saying, "The scribes and the Pharisees sit in Moses' seat." What if He said these scribes and these Pharisees sit in Moses' seat? What was Moses? He was the lawgiver. In other words, the Pharisees and the scribes are giving you the law. Here in the last days, He says (or present time, for that matter), you don't see Moses sitting there or his descendants; you don't see Moses giving the law. No, you see these Kenites. And I'm going to prove to you that He was talking to Kenites before this chapter is over with. It was not an accident that Hobab lived among the Kenites, that Jethro lived among the Kenites. It was to bring about part of the deception in the last days, to cover the eyes of the blind whereby they could not see the entire truth as God brought it forth.
Okay, now verse 3: "All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not." It was a hypocrite—that's what He's saying. They bind heavy burdens and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. In other words, they bring on heavy taxation, they bring on heavy inflation, they bring on merchandising—unfair, overall worldwide merchandising. This is why the merchants cried out in the sea when the great city fell. They won't move one thing to help a little widow woman or to help one of those that are overburdened.
Verse 5: But all their works they do for to be seen of men. They make broad their phylacteries and enlarge the borders of their garments. They do it for show. Do you know why they do it for show? They're actors. Why are they actors? They are acting out a part that they are not. They are false. They are not lawgivers. Moses' offspring are the lawgivers, or those that should conceive it strictly. They love the uppermost rooms at feasts and the chief seats in the synagogues. They would rather sit in the highest places and make the greatest speeches and be seen of the people.
Verse 7: And greetings in the markets, and to be called of men, "Rabbi, Rabbi." Isn't he great? Isn't he wonderful? They love it fiercely. But be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren. You're equal, your brethren. And call no man your father upon the earth, for one is your Father which is in heaven. Don't worship anyone as God the Father, for there is only one God the Father, and He is in heaven. Neither be called masters, for one is your Master, even Christ. Do you lord it over someone because you have the authority to do so? But he that is greatest among you shall be your servant. Even Christ was our servant. Did He not die for us? Did He not shed His blood that our sins be forgiven? And they are many. And whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted before God.
But woe unto you, scribes and Pharisees, hypocrites! ("Hypocrites" in the Greek means "play-actors" or "prompters.") For you shut up the kingdom of heaven against men: for you neither go in yourselves, neither suffer ye them that are entering to go in. You don't help them. Woe unto you, scribes and Pharisees, hypocrites! (So you play-actors—these are not my words, these are the words of Jesus Christ.) For ye devour widows' houses, you take them away with inflation, etc., and for a pretense make long prayer: therefore ye shall receive the greater damnation.
Woe unto you, scribes and Pharisees, hypocrites! For ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. You steep them in your filth, your lies, your so-called protocol, but worse yet, your Talmud.
You blind guides, which say, "Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!" Incidentally, what is the temple, beloved? Was it not raised in three days, and is it not Christ? So you see—this is what they're thinking about.
Let's skip down to verse 29. I told you we were going to document that the Kenites were sitting in the seat of Moses. Let's get to it. Verse 29: Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." No, no, no.
Verse 31: Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Who killed the prophets? You know who killed them—the Kenites. So even they crucified Christ. But let's continue. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers—you know what this word "generation" is? From the Greek, it's not "generations" as you use it today; it's "offspring." Check it out for yourself in the manuscripts. You offspring of vipers, how can you escape the damnation of hell? Did we not document there that they are Kenites? Well, for most, let's make it plain, shall we?
Verse 34: Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify (and our Savior being one of those), and some of them shall ye scourge in your synagogues, and persecute them from city to city. You're going to hound them from city to city. Here is your documentation, beloved.
Verse 35: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. I have one question for you: Who slew Abel? You know well who slew Abel—it was Cain. What are Kenites? Sons of Cain. That's all in the Hebrew tongue. So now you see why Heber was called a Kenite, why Jethro was called a Kenite. It was to scab over, in a sense, all the years in the learning of the people in these end times, whereby they could not know that the Kenites sit in the seat of Moses just great. This one that God spoke to man to man, the lawgiver—but by their deception, they could have bound me. People will say, "Well, I don't understand why they can't see." Because they can't read anything but a King James Version. It's not because they're not intelligent; anyone can use a concordance. There's no great sign to wisdom because you can use a concordance. No, just because God has blinded them; they don't know, they don't care, they don't want to know.
I'd like to think that these seven daughters were the seven walked—if you would, in the end times, symbolically. I know that they were not, but they are the hidden that was blessed by Moses and brought back in, one of the daughters. Question something here: He mentioned this from the beginning to let you know it was important.
Turn with me to the book of Jude, just before Revelation, real quickly. We're going to read one verse—the ninth verse of Jude: Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, "The Lord rebuke thee." You see, he simply rebuked him. Why was Satan so concerned about Moses' body? It is beginning to come true, beloved, because in a sense, much of the mystery is entailed there.
Now why did Jesus say Zacharias? Why did He mention him? Because that liar—you think you can take this all the way back to Chronicles? You can't do that, beloved, for that was his father—it was not Barachias, the father turned left. It is important that we understand it. Zachariah (if you will remember) is that minor prophet that said in the last days, "It shall come to pass that ten men shall take hold of the skirt of him who is a Jew, and go with him, saying, 'We will go with you, for we have heard that God is with you.'" So what Jesus was saying, in effect, is: you are responsible from them to the very end that Zechariah spoke of, and it is obvious that they did this thing to Zachariah.
Let's make the point. You can look at this verse later, or take my word for it, because we were scheduled for a different verse, but I must read this to prove this is the Zacharias we're talking about. Zechariah chapter 1, verse 1: "In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah, the son of Berechiah, the son of Iddo the prophet." So that you know it's that Zechariah we're speaking of.
Now turn with me to chapter 3. In conclusion, what did it say that the accusation was made about him concerning the body of Moses? Verse 2 of chapter 3: And the Lord said unto Satan, "The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?" That brand plucked out of the fire—Israel was in bondage, and they were plucked out, they were brought out by the hand of Moses.
Let me tell you something: every scripture that Satan used to tempt Jesus Christ was written by the pen of Moses' son. I'll say that again: every scripture that Satan used to tempt Jesus Christ was written by the pen of Moses' son. Try the 90th Psalm, the 91st Psalm—the writings of Moses. Oh, how rewarding they are.
That one that knew who did Moses marry—he married a daughter of Abraham, the daughter of a high priest, her name being the "little sparrow of Yah." And what a person she was. What a leader he was. How he must have felt at times in that desert as he traveled there alone, trying to protect his people, kicked down, lied about, betrayed.
Now let me tell you something in conclusion: when you get ready to talk about or belittle who Moses married, you better know what you're talking about. Well, you must remember what God did to Miriam. He said, "I chose him; he is faithful." How could he have done anything wrong if he were faithful to God? For what is the law? And he was a lawgiver. Kind of ironic, I think that makes the point. And we could go on and on in a never-ending story of the writings of Moses, from the books whereby he had brought forth the law and the prize that was shown to him by both the Son and the Father. They must have loved him. Never let a little knowledge become a dangerous thing, but take that knowledge and pick it to the ultimate. Take it to the Father's Word, search it, refine it. Does the Word need to be fisted? The translation needs to be fisted. The Word only needs to be learned from, for it is true and it is accurate. It is only the translations of man that have changed. This rule was to be a blessing to all people, and He is shall be, for God chose them to fulfill that duty. But I think most of us close this study and thank Him for this one and the deep mystery hidden therein in relationship to the Kenites and He who this one actually married.
Heavenly Father, we thank Thee, Father, for the mysteries which are no mysteries, but the simplicity, Father, of Thy teaching when taken directly from Thy Word, Father—the Word that God spoke to Moses so one-on-one that could not be changed or altered, as given by Moses in the manuscripts. In light of these words that You spoke to him, Father, the lawgiver, it matters not, Father, that the Kenites fit into the seat of Moses at this time, for You have blessed us with years to hear and eyes to see, and we understand that it is that plan. Father, use each one of these. Bless them, Father, that they never follow the error of Miriam at this time with accusation, and will be careful to give you the praise for this. In the name of Yeshua, Jesus Christ. Amen.
Dr. Pastor Arnold B. Murray
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