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"Let Your Name Be Sanctified"



Chapter 6

MAKING A NAME FOR HIMSELF

Events in Egypt began building up for our Creator to make a great name for himself in connection with the twelve tribes of Israel. This was to be in fulfillment of his covenant with Abraham, to give Abraham's descendants the land of Canaan. Abraham's descendants were to be enslaved in a foreign land, but, said Jehovah to Abraham, "the nation that they will serve I am judging, and after that they will go out with many goods. . . . they will return here," where Abraham then was. — Genesis 15: 12-19.

2 The twelve tribes of Israel grew rapidly in the land of Goshen in Egypt. As long as Joseph the Hebrew served as prime minister of Pharaoh of Egypt the twelve tribes of Israel were respected, and the God of Joseph was respected. But Joseph did not convert Egypt to the faith and worship of Jehovah God. Egypt was then a land of false gods with many idols for worship. After Joseph's death the memory of how Jehovah had used him to save Egypt from the disastrous famine of seven years faded from mind, especially of the succeeding Pharaohs. Respect for Joseph's God also vanished. Even the tribes of Israel began


1. What did Jehovah tell Abraham was to be the experience of his descendants before being settled in the land of Canaan?
2. (a) How did respect for Joseph's God fade away in Egypt? (b) How did the Israelites themselves become soiled religiously?
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to be soiled by being in close touch with the idolatrous worship of Egypt. Ezekiel 20:5-10 points to this fact:


"This is what the Lord Jehovah has said: 'In the day of my choosing Israel, I also proceeded to lift up my hand in an oath to the seed of the house of Jacob and to make myself known to them in the land of Egypt. Yes, I proceeded to lift up my hand in an oath to them, saying, "I am Jehovah your God." In that day I lifted up my hand in an oath to them to bring them forth from the land of Egypt to a land that I had spied out for them, one flowing with milk and honey. It was the decoration of all the lands. And I went on to say to them, "Throw away, each one of you, the disgusting things of his eyes, and with the dungy idols of Egypt do not defile yourselves. I am Jehovah your God."

" 'And they began to rebel against me, and they did not consent to listen to me. The disgusting things of their eyes they did not individually throw away, and the dungy idols of Egypt they did not leave, so that I promised to pour out my rage upon them, in order to bring my anger to its finish upon them in the midst of the land of Egypt.

" 'And I went acting for the sake of my own name that it might not be profaned before the eyes of the nations in among whom they were, because I had made myself known to them before their eyes on bringing them forth from the land of Egypt. So I brought them forth from the land of Egypt and brought them into the wilderness.'"


3 Since the twelve tribes of Israel as descendants of Abraham, Isaac and Jacob had come to be connected with His name, Jehovah had to deal with them in a way that would also show consideration for his own name. For the sake of his own name he was merciful with them and held true to his covenant with Abraham, which covenant was handed down to Isaac and Jacob and then to Jacob's twelve tribes. In his covenant with Abra-


3. (a) How did Jehovah have to treat Israel out of regard for his own name? (b) When did Abraham's seed begin to undergo affliction, and when and why did it set in for them in Egypt?
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ham he had promised to bring Abraham's seed out of Egypt after a period of affliction. (Genesis 15:13-21) Abraham's seed had already undergone affliction since the day that his son Isaac was weaned. (Genesis 21:8,9) But now, after the death of Joseph in Egypt, affliction for Abraham's seed, the twelve tribes of Israel, began to set in for them down there in the "land of Ham." This was specially so when there arose in Egypt a king who did not know Joseph and all that Joseph had done for Egypt. By now the twelve tribes of Israel had increased at a seemingly miraculous rate, as a separate people. — Exodus 1:1-8.

4 The ungrateful, nationalistic Pharaoh of Egypt now set about oppressing the Israelites out of existence. In this course he was merely serving as a tool of the Devil, the Great Serpent, who was bent on bruising the heel of the promised Seed of God's "woman." (Genesis 3:15) In spite of being enslaved, the Israelites, the offspring of Abraham the Hebrew, kept on increasing faster than the Egyptians. In desperation Pharaoh ordered the Hebrew midwives to put to death all sons born to Israelite women. In fear of God the Hebrew midwives preserved the boy babies alive. Finally, to force the Israelite people to marry into the Egyptian nation, Pharaoh commanded that every boy baby be drowned in the Nile River and only Hebrew girl babies be preserved alive. — Exodus 1:9-22.

5 Among the Israelites who feared the God of Abraham, Isaac and Jacob were Amram and his wife Jochebed. (Exodus 2:1; 6:16-20) Amram of the tribe of Levi already had a daughter, Miriam, and a son, Aaron. Now a second son came along, but Amram did not throw him into the Nile River to drown. The famous chapter on Jehovah's


4. How did Pharaoh of Egypt try to oppress the Israelites out of existence and to force them to marry into the Egyptian nation?
5. How did the baby Moses escape drowning, and how did his adoption not keep him from being taught the faith of his fathers?
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witnesses says: "By faith Moses was hid for three months by his parents after his birth, because they saw the young child was beautiful and they did not fear the order of the king." (Hebrews 11:23) At last the babe's mother Jochebed set him afloat in a waterproofed reed ark among the reeds of the Nile under the watchful eye of his sister Miriam. Pharaoh's daughter found him there and was moved to adopt this "divinely beautiful" boy. She called him Moses, saying: "It is because I have drawn him out of the water." Then Pharaoh's daughter was maneuvered into letting Moses' own mother nurse him and bring him up until Pharaoh's daughter wanted to take him over. In this way the young Moses was taught the faith of his fathers so deeply that he never forgot it. — Exodus 2:1-10; Acts 7:17-22.

6 Moses' adoptive mother brought him up in Pharaoh's court. He became "instructed in all the wisdom of the Egyptians" and was "mighty in his words and deeds." At forty years of age he made a violent demonstration to prove that he was still a Hebrew, an Israelite. For this he was obliged to flee for his life to the land of Midian on the Arabian peninsula. Here he married and became a shepherd for his father-in-law, Jethro the priest of Midian, in the neighborhood of the "mountain of the true God," Mount Horeb.  — Exodus 2:11-22.

7 At eighty years of age Moses was tending his flock at Mount Horeb when he noticed what seemed to be an asbestos thornbush, a bush burning but not being consumed. The angel of Jehovah was at that burning bush. Moses was told not to come near. The voice from the bush said: "I am the God of your father, the God of Abraham,


6. Where was Moses finally brought, but how did he happen to become a married shepherd in the land of Midian?
7. At what age and where was Moses given a commission involving Israel and Egypt?
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the God of Isaac and the God of Jacob." Then Moses was commissioned to lead the Israelites out of Egypt: "After you have brought the people out of Egypt, you people will serve the true God on this mountain." — Exodus 3:1-12.

8 But Moses had been gone forty years from his people in Egypt. Suppose they asked him the name of this God who had sent him to them, this God of their forefathers. What should Moses say to them?

9 In Hebrew God said to Moses: "Ehyeh' asher' ehyeh'." In English, what does that mean? Not "I AM THAT [or, WHO] I AM." In this expression God by his angel used a form of the Hebrew verb hayah' (hebrew). This Hebrew verb does not mean to exist; it means to come into existence, to happen, to occur; to become, to take on (an attribute), to enter upon (a state), to constitute (somewhat). To quote from an authority:


"The Hebrew equivalent of I exist, if the occasion for such a declaration could be conceived of by the Hebrew mind, would be not hebrew [Ehyeh'] but hebrew [Hayi'thi] (Perfect), I have come into existence and so am here. On the other hand, I am (something) as distinguished from I exist, would not make use of the verb hebrew [hayah'] at all. I am can only be expressed by means of a nominal sentence [a sentence made up of names or words without a verb]. The Hebrew for I am (so and so) is hebrew [Ani'] followed by the predicate noun (or adverb) [not by a verb]. Thus the Hebrew for I am that I am is not hebrew [Ehyeh' asher' ehyeh'], nor does it differ from that clause only in the matter of the tense of the verb. A nominal instead of a verbal sentence is required. . . .

"hebrew [Ehyeh'] in this sentence can only mean I will be or become (something); for of course I will be or become (somebody) is not a sensible alternative. Not merely the most natural, then, but the necessary construction of hebrew [Ehyeh' asher' ehyeh'] is I will be what I will be.


8, 9. (a) What question did Moses raise, and what did Jehovah's angel answer? (b) According to the authority quoted, what does the Hebrew expression given in reply mean in English?
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So much for the literal meaning of the Hebrew clause." — Journal of Biblical Literature, Volume 23, published by the Society of Biblical Literature and Exegesis, 1904, on page 126.


10 Very correctly the New World Translation of the Holy Scriptures reads: "At this God said to Moses: 'I SHALL PROVE TO BE WHAT I SHALL PROVE TO BE.' And he added: This is what you are to say to the sons of Israel, "I SHALL PROVE TO BE [Ehyeh'] has sent me to you." ' " — Exodus 3:14.*

11 God by his angel then gave his message for the twelve tribes of Israel, saying to Moses: "This is what you are to say to the sons of Israel, 'Jehovah the God of your forefathers, the God of Abraham, the God of Isaac and the God of Jacob, has sent me to you.' This is my name to time indefinite, and this is the memorial of me to generation after generation." — Exodus 3:15.

12 To this very generation in the twentieth century, to our own generation since A.D. 1914, the name of the eternal God is JEHOVAH. To all eternity this is his holy name, and, as the memorial of him, it is the name by which we are to remember him to all eternity. It is his unchangeable name. From the beginning of man's existence to Moses' day it had not changed; and from Moses back there in 1514 B.C.E, till today that name has not changed. So after all these thousands of years of time it is fitting for us to use that name in a worthy way. The word Adonay' or Elohim' or some other substitute word is not the name by which to remember the God


* It is argued that, prior to the fourth century B.C.E., the primitive Hebrew text of this verse read: "At this God said to Moses: 'Jehovah.' And he added: 'This is what you are to say to the sons of Israel, "Jehovah has sent me to you."' "
10. How, then, with correctness does the New World Translation of the Holy Scriptures read?
11, 12. (a) According to God's statement to Moses, what is his memorial name to this day? (b) What is not the way by which to memorialize or remember the God of the faithful patriarchs?
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of Abraham, Isaac and Jacob. It is rather the way to ignore and hide him and cause forgetfulness of him.* In view of his own declaration, Jehovah is the name by which to remember or memorialize him.

13 To Him Psalm 135:13 says: "O Jehovah, your name is to time indefinite. O Jehovah, your memorial is to generation after generation." Hosea 12:5 reminds us: "Jehovah the God of the armies, Jehovah is his memorial." His name is as immortal as He is: "As for you, O Jehovah, to time indefinite you will dwell, and your memorial will be for generation after generation." Our proper course today is to praise his memorial name: "Make melody to Jehovah, O you loyal ones of his, give thanks to his holy memorial."  — Psalms 102:12; 30:4.

14 There is a glorious history connected with that memorial name. The fact that today Hebrew scholars are not certain as to the exact meaning of the name itself does not take away a thing from the praiseworthy history belonging to it; nor does uncertainty as to what the memorial name actually means make it one bit less the outstanding means of identifying the true God. As to one suggested meaning The Encyclopedia Americana, Volume 16, page 9, says:


"Still others, with more probability, see in it the causative form of the word 'to be' — he who causes to be, that is the Creator. The passage of Exodus 3:14, where in answer to the question 'What is his name?' the reply is given 'I am that I am' emphasizes the idea of God as a living, active being, who


* See Exodus 6:3; Judith 16:16, in the English Douay Version of the Holy Scriptures, as examples of the use of Adonai. Consult also the footnote in the John Murphy Company (Baltimore, Maryland) edition of this Version.
13. How long-lasting is His name, and what is our proper course toward it?
14. (a) The fact that scholars are not certain as to the name's meaning does not detract at all from what about it? (b) What meaning of it does The Americana suggest?
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was, is and ever will be, as many Jewish commentators interpret the cited phrase, 'Ehyeh-asher-ehyeh.' Compared with the lifeless gods of the heathen, He is the ever existing source of creation, illustrated by many passages of Holy Writ." — 1929 edition.


15 In giving the many suggested meanings another authority* gives Jehovah as the "hiphi'il [causative] of hebrew [hayah'] equaling creator, fulfiller (of the promises)." On such a basis the name Jehovah would mean "He Causes to Become [or, Occur; or, Come to Be]." Being almighty and true to his word, he can bear such a name.

16 With additional knowledge about God's name and with three miraculous signs to perform as credentials, Moses returned to Egypt. In the name of Jehovah he presented himself to the Israelites. Then he and his brother Aaron gained admittance to Pharaoh, king of Egypt. In behalf of the oppressed slaves of Egypt Moses said: "This is what Jehovah the God of Israel has said, 'Send


* Lexicon for the Old Testament Books, by Ludwig Koehler and Walter Baumgartner, Volume I, page 369, column 2, of 1951 edition.
In an article entitled "The Beginnings of the Worship of Yahweh — Conflicting Biblical Views," published in Vetus Testamentum as of October, 1956, Immanuel Lewy, of New York, U.S.A., says, on page 433: "The Hebrew word Yahweh is the hifil of hebrew [hayah'], meaning 'he causes to be'. That is an abridgment of [Yahveh' debarim'] 'he causes things and events to be'. He is the maker of all that exists. Now [at Exodus 3:14] the author explains this not in the third person, but in the first person, having God speak. That suggests that the original text had: [Ahveh' asher' ahveh']. That means: 'I shall cause things to be which I want.' . . . When under the Persian rule the Jews began to read Elohim or Adonai for the sacred name of Yahweh, the scribes substituted a yod [ hebrew ] for a vav [ hebrew ] so that the people should not hear the vocalization of Yahweh. In this way hebrew [Ehyeh'] replaced hebrew [Ahveh']."
15 What suggested meaning does another authority give, and so on the basis of what could God bear such a name?
16 (a) How did Moses present himself to the Israelites and then to Pharaoh? (b) What was Pharaoh's response to Jehovah's demand on him?
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my people away that they may celebrate a festival to me in the wilderness.'" Pharaoh flouted the name of the God of Egypt's helpless slaves, saying: "Who is Jehovah, so that I should obey his voice to send Israel away? I do not know Jehovah at all and, what is more, I am not going to send Israel away." In defiance of Jehovah he increased the burdens on Israel, causing their dissatisfaction with Moses.

17 God's name now became especially involved. He had to act in order to magnify it as against all the gods of Pharaoh and Egypt. Also, his covenant with the forefathers of enslaved Israel was now due to receive attention. At this crisis he said to Moses: "I am Jehovah. And I used to appear to Abraham, Isaac and Jacob as God Almighty, but as respects my name Jehovah I did not make myself known to them." (Exodus 4:1 to 6:3) How could God say such a thing?

18 True, Jehovah had introduced himself to Abraham as God Almighty; but a quarter of a century before this Abraham was calling upon his name Jehovah beside an altar of worship. (Genesis 12:8; 17:1) Also, Isaac and Jacob knew the divine name and called upon it in worship, besides using the expression God Almighty. (Genesis 28:3; 35:11; 43:14; 48:3; 49:25) Moreover, in the book of Genesis, which tells us of the lives of those patriarchs, the word Almighty occurs only six times,* whereas the personal name Jehovah occurs 171 times in the primitive


* In the Hebrew Bible the word Almighty (Shad·da'i) occurs forty-eight times from Genesis 17:1 to Joel 1:15. In the Christian Greek Scriptures the word Almighty (Pantokra'tor) occurs ten times, from 2 Corinthians 6:18 to Revelation 21:22.
17. What did it now become necessary for Jehovah to do regarding his name, and what did he say to Moses regarding his appearances to the patriarchs?
18. In view of the fact that the patriarchs knew and used the name, in what way was it that God had not made himself known to them as regards his name Jehovah?
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Hebrew Bible text. It is plain, therefore, that the Creator was telling Moses that he had manifested himself to Abraham, Isaac and Jacob in the capacity of Jehovah in only a limited way. To them he had demonstrated himself more as God Almighty, and not so much to set forth his qualities as Jehovah or to show all the meaning and implications of that name. He had not sent those patriarchs to the rulers of the earth in the name of Jehovah to make known his will and to serve his demands upon them. He had not particularly started, by means of the patriarchs, to make a name for himself in connection with his own personal name. He had not particularly enlarged the meaning of his name to the patriarchs.

19 But now, beginning at Moses, God gave an extended explanation of his personal name to his prophet. Even among the enslaved Israelites in Egypt God's name had lost some of its brightness and impressiveness. Hence he sent Moses as a prophet in Jehovah's name to his own people and also to Pharaoh of Egypt. By the signs, portents and deeds performed in His name he gave it a brilliance that the patriarchs had never known regarding the name. He imparted to it a holiness, a sanctity, that it had never held before, so that men saw more clearly that to profane the name was specially punishable. It was to be called upon an entire nation of people. The covenant made with the patriarchs implicating their descendants was now due to be fulfilled. Such covenant was to be fulfilled now in the name of Jehovah, to its sanctification and glorification.

20 Said he: "I also established my covenant with them to give them the land of Canaan, the land of their alien residences in which they resided as aliens. And I, even I, have heard the groaning


19. In what way was the divine name now to be made known to the Israelites?
20. As to the covenant regarding their descendants, how had the patriarchs not known Jehovah?
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of the sons of Israel, whom the Egyptians are enslaving, and I remember my covenant Therefore say to the sons of Israel, 'I am Jehovah, ... I shall certainly take you to me as a people, and I shall indeed prove to be God to you; and you will certainly know that I am Jehovah your God who is bringing you out from under the burdens of Egypt. And I shall certainly bring you into the land that I raised my hand in oath to give to Abraham, Isaac and Jacob; and I shall indeed give it to you as something to possess. I am Jehovah.'" (Exodus 6:4-8) The patriarchs had not known Jehovah to this extent.

21 In spite of the credentials that Moses presented before Pharaoh to show the genuineness of Jehovah's demand for the release of his people, Pharaoh refused to let the Israelites leave Egypt as a free people. Then, as announced by Moses in the name of his God, Jehovah went striking the land of Egypt with ten plagues. All these plagues did defiance to the false gods of Egypt but heightened the respect for the name of Jehovah. But why had he not shown that he was God Almighty and simply killed off Pharaoh and his advisers who had opposed letting Israel go free in order to worship their God without interference? Why did Almighty God let this devilish Pharaoh go on existing? Jehovah explained why he was so long-suffering.

22 Six plagues upon Egypt had repeatedly been followed by Pharaoh's hardening his heart and changing his mind. Jehovah was now about to show that he is a Rain Maker even in Egypt and can also send down fire from heaven, in between a rain of destructive hail. Before announcing this seventh plague Jehovah through


21. (a) Because of Pharaoh's response, with what did Jehovah smite Egypt, and in defiance of whom? (b) In this respect what question arises us to God's being almighty?
22. Before the seventh plague, how did Jehovah through Moses explain the matter to Pharaoh?
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Moses said to Pharaoh: "By now I could have thrust my hand out that I might strike you and your people with pestilence and that you might be effaced from the earth. But, in fact, for this cause I have kept you in existence, for the sake of showing you my power and in order to have my name declared in all the earth." (Exodus 9: 15,16) Pharaoh had to be shown who Jehovah was by His display of divine power, so that Pharaoh would not die in ignorance. Also, because of the ten plagues and the further display of his power, Jehovah's name was to be declared in all the earth by the witnesses of these divine deeds.

23 The tenth and final plague killed off all Egypt's first-born ones, both of mankind and of beast. The false gods of Egypt could not prevent this plague. Even Pharaoh's first-born son, dedicated to a false god, died, this shattering Pharaoh's power of further resistance. Not one of the first-born of the enslaved Israelites died. The Israelites had stayed indoors that night under the protective sign of a lamb's blood splashed upon their doorways, and they had eaten indoors the first passover meal with the roast lamb and unleavened bread together with bitter herbs. For this act of faith and obedience Jehovah's angel passed over their houses and stalls and plagued only the unmarked Egyptian homes. Pharaoh, now broken and also under his people's insistence, ordered Israel to leave Egypt, saying: "Go, serve Jehovah, just as you have stated."  — Exodus 12:29-33.

24 "Directly the day after the passover the sons of Israel went out with uplifted hand before the eyes of all the Egyptians. All the while the Egyptians were burying those whom Jehovah


23. How, finally, was Pharaoh's power of further resistance broken, why were the Israelites spared, and what did Pharaoh tell them to do?
24. How was this deliverance of Israel a demonstration of power such as the patriarchs had not known?
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had struck among them, that is, all the firstborn; and upon their gods Jehovah had executed judgments." (Numbers 33:3, 4) Even Abraham and Jacob, when they were down in Egypt because of famine in the land of Canaan, had known no such demonstration of power in honor of the name Jehovah. — Genesis 12:10-20; 46:1-7.

25 To show further his power over Pharaoh to the glory of the name Jehovah, God led the Israelites to the western shore of the Red Sea. 'They have been trapped!' thought Pharaoh. 'Now I can massacre them by my war chariots and horsemen!' In pursuit he went. But Jehovah's angel kept the chariots and horsemen from reaching even the unarmed Israelites who were bringing up the rear. While the angel held Pharaoh's military forces at bay, Jehovah commanded and Moses stretched out his hand over the Red Sea. A miracle! The sea waters were parted and a dry path was formed across the sea bed to the shores of the peninsula of Sinai on the eastern side! With a miraculous cloud protecting them above and behind and with the sea waters held back on right and left, the Israelites marched through dry-shod to the Sinaitic peninsula. — Exodus 13:17 to 14:22.

26 With a rain cloud above and behind and with water on both sides higher than their heads, the Israelites under Moses' leadership had a baptism. The Christian apostle Paul calls it such a thing.

27 In a warning that, even after one is baptized, one could come short of doing God's will and suffer destruction, Paul writes: "Now I do not want you to be ignorant, brothers, that our forefathers were all under the cloud and all


25. How was Pharaoh maneuvered into going in pursuit, and how did the Israelites make it to safety?
26. How had the Israelites thus had a baptism?
27. (a) According to 1 Corinthians 10:1, 2, into whom were those Israelites baptized, and in what sense thus? (b) What was required of the "vast mixed company" with the Israelites in order to be saved?
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passed through the sea and all got baptized into Moses by means of the cloud and of the sea." (1 Corinthians 10:1,2) After coming up out of the Red Sea those Israelites had undergone a baptism in water, not for washing away their sins, but into Jehovah's prophet Moses. They were made a body attached to a head, Moses. As the head directs the body, so Moses as their visible head ordained by Jehovah was to direct the nation of Israel, his body of Hebrew brothers. The "vast mixed company" that went up with the pure Hebrews out of Egypt and through the Red Sea also had to obey Moses as visible leader if they wanted to keep associating with Moses' people and be saved. — Exodus 12:38.

28 For the Israelites it was a baptism for salvation. But what about their Egyptian pursuers? At a distance behind the last of the Israelites they dashed down into the dry roadbed through the sea. Jehovah made their progress most difficult. So their last words were an acknowledgment of Him: "Let us flee from any contact with Israel, because Jehovah certainly fights for them against the Egyptians." Yes, he fought for his name's sake. At his command Moses stretched his hand out westward over the Red Sea, at morning's approach. Miraculous holding back of the waters was released. They came rushing together, closing in upon the Egyptians. Some bodies got to the seashore, but dead! All had been baptized in destruction. — Exodus 14:23-30.

29 Safe on the shores of the Sinaitic peninsula, the Israelites, under Moses' leadership, sang:


"Jehovah is a manly person of war. Jehovah is his name.
Pharaoh's chariots and his military forces he has cast into the sea,


28. For the Israelites what kind of baptism was it, but for the Egyptian pursuers what kind did it prove to be?
29. What did the Israelites, led by Moses, sing as to Jehovah's deed and as to the effect of it upon peoples in Palestine?
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And the choice of his warriors have been sunk in the Red Sea.
The surging waters proceeded to cover them; down they went into the depths like a stone. . . .
Who among the gods is like you, O Jehovah?
Who is like you, proving yourself mighty in holiness?
The One to be feared with songs of praise, the One doing marvels. . . .
Peoples must hear, they will be agitated; . . .
At that time the sheiks of Edom will indeed be disturbed;
As for the despots of Moab, trembling will take hold on them.
All the inhabitants of Canaan will indeed be disheartened.
Fright and dread will fall upon them.
Because of the greatness of your arm they will be motionless like a stone,
Until your people pass by, O Jehovah,
Until the people whom you have produced pass by.
You will bring them and plant them in the mountain of your inheritance,
An established place that you have made ready for you to inhabit, O Jehovah,
A sanctuary, O Jehovah, that your hands have established.
Jehovah will rule as king to time indefinite, even forever." — Exodus 14:31 to 15:21.


30 At this display of power to save and power to destroy, God's name began to be "declared in all the earth." Its fame preceded the Israelites into the Promised Land to which they were headed. Jehovah made a name for himself that has not been wiped out today after more than three thousand four hundred years.

31 King David of Jerusalem spoke of it, saying: "What one nation in the earth is like your people Israel, whom God went to redeem to himself as a people and to assign himself a name and to do for them great and fear-inspiring things — to drive out because of your people, whom you have redeemed to yourself from Egypt, the nations and their gods?" — 2 Samuel 7:23; 1 Chronicles 17:21.


30. What began to be declared now in all the earth, and what did God make for himself?
31. How did David speak of God's thus making for himself a name?
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32 Later the prophet Isaiah asked about Jehovah, saying: "Where is the One that put within him His own holy spirit? The One making His beautiful arm go at the right hand of Moses; the One splitting the waters from before them in order to make an indefinitely lasting name for his own self . . . Thus you led your people in order to make a beautiful name for your own self." (Isaiah 63:11-14) In a special prayer to Jehovah it was later said: "You saw the affliction of our forefathers in Egypt, and their outcry at the Red Sea you heard. Then you gave signs and miracles against Pharaoh and all his servants , . . and you proceeded to make a name for yourself as at this day." — Nehemiah 9:9,10.

33 All this is not just dead ancient history. It lives; it talks today with prophetic meaning. We need to take heed, even if we claim to be Christians. The apostle Paul, after telling of Israel's baptism into Moses at the Red Sea and of later events in Israel's history, says: "Now these things went on befalling them as examples, and they were written for a warning to us upon whom the ends of the systems of things have arrived." (1 Corinthians 10:1-11) We have today many unmistakable evidences that also upon us the "ends of the systems of things" have arrived. It is wisdom on our part to join in 'declaring Jehovah's name in all the earth,' in the sure expectation that the day is getting closer when he will show his power on a scale never before known since the days of the Noachian flood and will make an everlasting name for himself. Happy shall we be if afterward, like Moses, we can join in singing its praises.


32. How did Isaiah and the prayer in Nehemiah's time speak of God's accomplishment there?
33. (a) Why is the foregoing not just dead ancient history for us today? (b) Doing what thing today will be wisdom on our part and lead to a happy result?


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