( AC) And this will be the sign ( AD) to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.
I am sending ( Z) you to Pharaoh to bring my people the Israelites out of Egypt.” ( AA)ġ1 But Moses said to God, “Who am I ( AB) that I should go to Pharaoh and bring the Israelites out of Egypt?”ġ2 And God said, “I will be with you. ( X) 9 And now the cry of the Israelites has reached me, and I have seen the way the Egyptians are oppressing ( Y) them. ( S) 8 So I have come down ( T) to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, ( U) a land flowing with milk and honey ( V)-the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites ( W) and Jebusites. I have heard them crying out because of their slave drivers, and I am concerned ( R) about their suffering. ( O)ħ The Lord said, “I have indeed seen ( P) the misery ( Q) of my people in Egypt. “Take off your sandals, for the place where you are standing is holy ground.” ( L) 6 Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” ( M) At this, Moses hid ( N) his face, because he was afraid to look at God. 3 So Moses thought, “I will go over and see this strange sight-why the bush does not burn up.”Ĥ When the Lord saw that he had gone over to look, God called ( H) to him from within the bush, ( I) “Moses! Moses!”ĥ “Do not come any closer,” ( K) God said. ( G) Moses saw that though the bush was on fire it did not burn up. 2 There the angel of the Lord ( E) appeared to him in flames of fire ( F) from within a bush. Likewise, Revelation, the last message of the New Testament, is about the end times and God's time of ultimate reckoning.3 Now Moses was tending the flock of Jethro ( A) his father-in-law, the priest of Midian, ( B) and he led the flock to the far side of the wilderness and came to Horeb, ( C) the mountain ( D) of God. The last message of the Old Testament ends with a warning about an impending day of judgment. This message is also a foreshadowing of the structure of the New Testament. God would not send a prophet again until John the Baptist, some four centuries later. That the words of verses 4, 5, and 6 are the last prophetic message given to Israel makes them especially poignant. The dire consequences of ignoring God, paired with a promise of His mercy, is God's sign off for the entire Hebrew Scriptures. The same destruction God reserved for a very few rare instances in history is now looming over Israel's head. And so, the very last word of the Old Testament is a warning about utter and total obliteration. The same term, with the same meaning, is used in 1 Samuel chapter 15 in reference to the Amalekites.īoth in Hebrew and in English, " he'rem / curse / destruction" is the final word in this verse. Cities or people under he'rem, or "the ban," or "the curse," were those assigned to total destruction, with nothing to be spared, captured, or kept. This is the term used in Joshua 6:17–18 to describe God's decree for the complete and utter annihilation of Jericho.
The ending phrase of this verse is either translated as "curse," or "destruction." This is an incredibly potent Hebrew word: he'rem.
However, they might not be specifically connected to this particular prophecy, and John the Baptist might well have been the complete fulfillment of this prediction. So, many people believe that these two witnesses will be Moses and Elijah (Matthew 17:1–3). Jesus, speaking after the death of John the Baptist, said that Elijah was yet to come (Matthew 17:11). Malachi 4:5 predicted the eventual return of Elijah, which Christians typically interpret as a separate instance from the messenger predicted in Malachi 3:1. Revelation 11:1–13 describes an event, during the end times, when two witnesses will preach against Antichrist, and this will cause many people to repent.
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