Myrbdl Myrpomh

Ha’Misparim La’Debarim
The Numbers of the Words
by Craig Wm. Peters

Psalm 90, A Prayer of Mosheh (Moses)

a Why is Psalm 1 the first psalm? Why is Psalm 19 the nineteenth? Why is Psalm 45
the forty-fifth? Why is Psalm 63 the sixty-third? Why is Psalm 75 the seventy-fifth?
Why is Psalm 86 the eighty-sixth? Why is Psalm 91 the ninety-first? Why is Psalm 97
the ninety-seventh?1 In this ongoing series, we have endeavored to show at least some of
the intent behind why hwhy inspired the subject matter of specific psalms to correspond
with their number in the sequence of 150 songs.2 Actually, we believe there is a purpose
in each psalm having been set in its particular order. Through many amazing, instructive,
and edifying connections, the Spirit has proven again and again: The numbering of the
psalms is inspired.3
• It is no coincidence that Psalm 1 corresponds to Genesis 1 and the great declaration of
Elohim heard at the outset of Creation: “Yu-hee ur!” “Let there be light!”4 In a similar
way, Psalm 1 opens the Book of Psalms by showing forth the light of the Torah,5 the light
which shines upon the way of those who meditate in His Law by day and night.6 And
this great song introduces us to the entire Book of Tehillim (the Psalms)—150 songs of
praise which are all meditations on so many aspects of the True Worship embodied in the
Torah. Through Psalm 1, hwhy once more proclaims “Let there be light!”, and it is the
light of His immutable Torah—the light which will remain in force across the many ages
of time that will see all 1000 generations of mankind prophesied through Mosheh.7
• Psalm 19 commemorates the life and times of the prophet Iyob/Job, a prophet whose
name in Hebrew adds up to 19. Overwhelming evidence shows us the connection
between Iyob’s life and Tehillah 19 is by no means a mere coincidence: The Spirit of
hwhy inspired this amazing, remarkable, and most edifying phenomenon. The sufferings
of Iyob were not in vain, and even outside of the book that bears Iyob’s name, hwhy has
chosen to memorialize the life and sufferings of this prophet who overcame great
adversity and unspeakable loss.

1
Each of the psalms mentioned are covered via individual papers already written. Readers may find each of those
manuscripts, at no cost, on the IAH website: http://www.yahuyahweh.org/iah .
2
And because the Torah is infinite (Tehillah/Psalm 119:96), we believe the reasons for each psalm’s position in the
sequence will unfold yet more and more across the Ages.
3
The articles referenced in this opening section may be seen at the writer’s Scribd account:
http://www.scribd.com/yhwh26echad13 .
4
Genesis 1:3
5
Psalm 119:105, Proverbs 6:23, Isaiah 2:1-5
6
Psalm 1:1-3, Romans 7:22, 8:1-9, 12:2, 2Corinthians 4:16, Ephesians 4:23, Colossians 3:1-2,10
7
Deuteronomy 7:9, Psalm 105:8

1
• Nor is it mere happenstance that the name “Adam” has a misparim value of 45 in the
Hebrew language; or that both the first Adam and the Last Adam8—eswhy the
Messiah—are mentioned in the very same verse of Psalm 45.9 And just as significant is
the prophetic message of this song: The Marriage Supper of the Lamb. Even as hwhy
performed the wedding for the first Adam,10 He is also in the process of overseeing the
wedding of the Last Adam:11 And Psalm 45 is prophetic of this future event.
• This brings us to Psalm 63: In Hebrew, the word for prophet is navee (aybn) and the
misparim of this word is 63. With this amazing and inspired connection, the Spirit shows
us how the Sixty-Third Psalm reveals the work of hwhy in the lives of His authentic
prophets. Extensive evidence has been set forth to prove this connection in an already
published article.
• As far as Tehillah/Psalm 75, it is the third psalm of the Third Book!12 Since Book Three
forms the Priestly book (corresponding to Leviticus), this third psalm (Psalm 75) of the
Third Book especially calls our attention to the Priesthood. Thus, it is not at all
coincidental that the word priest (Nhk, co-heyn), in Hebrew, has a misparim value of 75.
And, indeed, Psalm 75 calls our attention to the exaltation of Sh’muel,13 the priest, and
the judgment of hwhy which fell on the house of Eli and his sons as they were removed
from the priesthood.
• We have also seen the great connection between Psalm 86, the title “Elohim” and the
word, “Hallelu-Yah:” Both “Elohim” and “Hallelu-Yah” have a misparim value of 86 in
the Hebrew language. And substantial evidence shows how this word-to-word
relationship actually links the Name of hwhy to the title “Elohim.” To our further
amazement, while “Hallelu-Yah” has a misparim value of 86, if we reverse 86 to obtain
the number 68, we discover that Tehillah/Psalm 68 is the very first psalm to contain
mention of “Yah” ( hy )—the short form of the Name, hwhy.14 Not only does this short
form “Yah” ( hy ) appear in the word “Hallelu-Yah,” it is also seen within a great many
Hebrew names.
• Nor is it coincidence that Psalm 91 mentions the heavenly messengers15 (angels) while
the Hebrew word for messenger, malak (Kalm), adds to the sum of 91 using the Hebrew
misparim. Many other marvelous connections are also seen in this psalm, and they bless
our hearts to experience the inspired Design of His immutable Word. And of greatest
importance, our spirits are edified to learn more of His Word and to see the immense
sovereignty behind the largely inscrutable ways of the Most High.

8
1Corinthians 15:45
9
Psalm 45:2: “You are fairer than the sons of Adam” …
10
Genesis 2:18-25
11
Matthew 22:1-14, Revelation 19:7-9
12
Book Three of Tehillim/Psalms ranges from Psalm 73 - Psalm 89. The Psalms are divided into five
sections/books which correspond to the Five Books of Mosheh. We will see more on this momentarily.
13
(i.e., Samuel)
14
This will be seen twice in the original Hebrew text: in Psalm 68 verses 4 and 18.
15
Psalm 91:11

2
• And so it is with Psalm 97! In Hebrew, the phrase “son of man” adds to 97. And not
only did eswhy call Himself “the Son of Man” on many occasions, but in most of those
cases, whenever the Messiah did this, the topic of His discussion fits precisely with a
prophecy which had been given through Psalm 97 many centuries in advance. Nearly
every subject in Tehillah 97 can be found within those very Scriptures where the Messiah
spoke of Himself as “Beyn-Adam,” the Son of Man.
All of this brings us to Tehillah/Psalm 90: Why was this prayer of Mosheh made to be
the Ninetieth Psalm? What subjects are being called to our attention by its place in the
Book of Tehillim (Psalms)? Why did hwhy ordain this song to be placed at this location
in the sequence? Before meditating on part of the answer16 to these questions, we present
Tehillah 90.
Tehillah 90
A Prayer of Mosheh, man of the Elohim.
1 Adonai, You have been our dwelling place in all generations.
2 Before the mountains were brought forth, or ever You had formed the
earth and the world, and from everlasting to everlasting, You are Elohim.
3 You turn man to destruction; and say, “Return, you sons of Adam.”
4 For a thousand years in Your sight are as the day before when it is past, and
as a watch in the night.
5 You carry them away as with a flood; they are as a sleep: in the morning they
are like grass which grows up. 6 In the morning it sprouts, and grows up; until
the evening it is cut down, and withers.
7 For we are consumed by Your anger, and by Your wrath we are troubled.
8 You have set our iniquities before You, our secret in the light of Your
countenance.
9 For all our days are passed away in Your wrath: We spend our years as a
meditation. 10 The days of our years are threescore years and ten; and if by reason
of strength they are fourscore years, yet is their strength labor and sorrow; for it is
soon cut off, and we fly away.
11 Who knows the power of Your anger? As is Your fear, so is Your wrath.
12 To number our days, thus is the knowledge, and we will bring hearts of
wisdom.
13 Return, hwhy, until when? And let it repent You concerning Your servants.
14 Satisfy us in the morning with Your chesed/kindness, that we may rejoice and
be glad all our days. 15 Make us glad according to the days wherein You have
afflicted us, and the years wherein we have seen evil.
16 Let Your work appear to Your servants, and Your splendor to their
children. 17 And let the beauty of hwhy our Elohim be upon us: and the work of
our hands establish upon us; and the work of our hands, establish it.
t s r q u p e o n m l k y j x z w h d g b a

16
Job 26:14, 1Corinthians 8:1-3, 13:9

3
 Within these introductory thoughts over Tehillah 90, it is of great relevance to our
study that this song is the first psalm in the Fourth Book of the Psalms, the Wilderness
Book, or the Numbers17 Book. For those newly joining us, the Book of Tehillim, or
Psalms, is divided into five parts, and each of those five parts sequentially corresponds
with each of the five books of the Torah:
Sepher a: Book One: Tehillah 1 – 41 (The Genesis Book: Book One)
Sepher b: Book Two: Tehillah 42 – 72 (The Exodus Book: Book Two)
Sepher g: Book Three: Tehillah 73 – 89 (The Leviticus Book: Book Three)
Sepher d: Book Four: Tehillah 90 – 106 (The Numbers Book: Book Four)
Sepher h: Book Five: Tehillah 107 – 150 (The Deuteronomy Book: Book Five)
For instance, in many Bibles, perhaps in some of those you own, it will be noted that
“Book Three” appears above Psalm 73, and so this goes with the other books of
Tehillim.18 So not only is Tehillah 90 the first book of “Book Four”—the book which
corresponds to Bemidbar/Numbers (the Fourth Book of the Torah)—but by its title,
Psalm 90 is attributable to Mosheh, a man of the Elohim, the True Elohim who is above
all others. In the other studies in this series, we have typically set forth a certain Hebrew
word—along with its misparim value—and then proceeded to establish its connection
with a certain psalm. For this study, we have given the psalm in advance. We will now
proceed to look at two Hebrew words which have misparim values that give us a fuller
understanding of why hwhy inspired Tehillah 90 to be the ninetieth. And given that
Mosheh was the author of this prayer/song, we will also see how these topics relate to the
work of the Spirit through that prophet’s ministry to Yisrael. Readers should note that,
while this study intends to show some of the reasons that Psalm 90 was inspired to be
placed in its particular location within the Book of Psalms, there will also be times that
we must pause and take note of some special lessons which the Spirit is providing us
from the text under consideration. Both aspects of this study are intended to provide
comfort in the Sprit and edification from His Word.
♦ The Eternal King ♦
In “Book Four,” the Numbers Book of the Psalms, Tehillah 90 introduces “Adonai”19 as
the Eternal King:
1 Adonai, You have been our dwelling place in all generations.
2 Before the mountains were brought forth, or ever You had formed
the earth and the world, even from everlasting to everlasting, You are Elohim.
Psalm 90:1-2

17
As in Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
18
“Book One” appears above Psalm 1; “Book Two” appears above Psalm 42; “Book Four” appears above Psalm 90;
“Book Five” appears above Psalm 107. For more information on this significant topic, readers are referred to the
Companion Bible: The Introduction to the Psalms (page 720) and the introductory notes which Mr. Bullinger gives
for each of these psalms at their normal locations in the text: Psalm 1, Psalm 42, Psalm 73, Psalm 90, and Psalm
107.
19
Adonai is a Hebrew title meaning “Sovereign.”

4
Because He is eternal, hwhy rules over all things; He is Adonai, the Sovereign King, by
the very nature of His age-abiding, enduring existence. Sha’ul ha’shaliach20 wrote of the
very same thing:
Now to the King of the ages, incorruptible,21 invisible,
Elohim only wise, be honor and splendor
to the ages of ages, amein.22
1Timothy 1:17
Through Tehillah 90, the opening lines of Book Four introduce us to hwhy as the Eternal
King: Yet this is not coincidence since the word “king,” in Hebrew, has a misparim value
of 90.
← ← ←
90 = (20) K + (30) l + (40) m = Klm = melech = king
Psalm 90 sets forth hwhy as the King: He is the eternal King who has not only created all
things, but who sat as King even before the mountains and hills were brought forth.
Thus, it is through Psalm 90 that hwhy is emphasizing to us His overwhelming Kingship
and Sovereignty. This is by Design as all other psalms in this Fourth Book (Psalms 90-
106) continue to set forth various aspects and assertions of the Most High’s powerful and
everlasting Kingship:
• Psalm 91 … hwhy is a great Sovereign over the lives of His chosen ones.
• Psalm 92: … hwhy is on high forever; all of His enemies will perish (vss. 8-9).
• Psalm 93: … “hwhy reigns!” And as any earthly king, He is clothed with majesty and
girded with strength; He is sovereign over the world (vs. 1); His Throne is established of
old: He is from everlasting (vs. 2); hwhy rules from on high: He controls the waves of the
sea (vs. 4).
• Psalm 94: … hwhy is the Judge over all the earth and He will avenge Himself on the
lawless (vss. 1-2, 23).
• Psalm 95: … “hwhy is a great El, and a great King above all elohim” (vs. 3).
• Psalm 96 … “hwhy reigns” (vs. 10); He will judge the people in righteousness and
equity (vss. 10,13); He is to be feared above all elohim (vs. 4).
• Psalm 97 … “hwhy reigns” (vs. 1); His Throne is established by righteousness and
justice (vs. 2); His fiery wrath will consume His adversaries (vss. 3-5); hwhy is Most
High above all the earth; He is exalted (as King) above all elohim (vs. 9).
• Psalm 98 … “Make a joyful noise before the King, hwhy” (vs. 6), for He is coming to
judge the earth; He will judge the world in righteousness, and the peoples with equity
(vs. 9).
• Psalm 99 … “hwhy reigns” (vs. 1).

20
(“the sent one,” or “the emissary”)
21
(often translated as “immortal”)
22
“Amein” is intentionally rendered in this manner to reflect its Hebrew pronunciation.

5
• Psalm 100 … He made us; we are His (vs. 3); worship in His (the King’s) courts (vs. 4);
His lovingkindness is age-abiding(vs. 5).
• Psalm 101 … David rules over (vs. 1-7), and sets apart “the city of hwhy:” (vs. 8) “the
city of the great King.”23
• Psalm 102 … hwhy abides for the ages: His Memorial name will endure to all
generations (vs. 12); all the nations of the earth will reverence His Name and all the kings
of the earth (i.e., He is King above them all!) will reverence His splendor (vs. 15). Of
old, He is the Creator (vs. 25); the heavens and earth will perish (and be changed to a new
form), but hwhy endures forever (vs. 26); His years have no end (vs. 27).
• Psalm 103 … The chesed/kindness of hwhy is from everlasting to everlasting upon those
who fear Him (vs. 17); His Throne is in the heavens, and His Kingdom rules over all (vs.
19).
• Psalm 104 … He is clothed with majesty and honor (as are earthly kings, vss. 1-2); He
is the Creator and Ruler of all, including the hosts of heaven and earth that do His bidding
(vss. 2-30); His splendor endures forever (vs. 31).
• Psalm 105 … Because He is the sovereign King over all, His judgments are in all the
earth (vs. 7); His Word has been commanded to endure across the immense time-span of
1000 generations prophesied in the Torah24 and reconfirmed in this very psalm:
He has remembered His covenant for ever,
the word which He commanded to a thousand generations.
Psalm 105:8
• Psalm 106 … The last psalm of Book Four opens with worship directed towards hwhy
because His chesed/kindness is age-abiding (vs. 1). In their rebellion and disobedience,
the Sovereign King gave His people over to their enemies (vss. 34-42).
And Book Four of the Psalms closes almost exactly as it opened:25 Declaring the
sovereignty of hwhy is from everlasting to everlasting; He is the Living, Age-Abiding
Elohim of Yisrael; He is our refuge:
Blessed be hwhy, the Elohim of Yisrael,
from the ages, and to the ages. And let all the peoples say,
“Amen. Hallelu-Yah!”
Psalm 106:48
Because hwhy is the Eternal King, across the ages, the prayer of Mosheh will be answered
exceeding abundantly beyond all that he had asked or thought:
16 Let Your work appear to Your servants, and Your splendor
to their children. 17 And let the beauty of hwhy our Elohim

23
Psalm 48:2, Matthew 5:35
24
Deuteronomy 7:9
25
Psalm 90:1-2

6
 be upon us: and the work of our hands establish upon us;
and the work of our hands, establish it.
Psalm 90:16-17
Across the ages of time, as the government of the Messiah increases through the children
of Yisrael26—the sons of Abraham according to the Promise—His lovingkindness will be
displayed to all 1000 generations which are prophesied in the Torah:
… that in the ages to come He might show the exceeding riches
of His favor in kindness toward us in the Messiah eSwhy.”
Ephesians 2:7
So Book Four of Tehillim establishes hwhy as King—the of King of the Ages,27 the King
of Creation,28 the King of Yisrael,29 the King of all Spiritual Powers and Principalities,30
the King of Redemption,31 and the King of the Nations/Elohim of All Flesh.32 “Melech”
(Klm) adds to 90 in Hebrew and Psalm 90 gives us a grand introduction to hwhy as the
King of Eternity. Yet this is still only part of the reason that Psalm 90 has been set in
place as Psalm 90. We will see this momentarily—when pondering the second Hebrew
word which relates to Tehillah 90 and the prophet Mosheh. But before proceeding, more
should be said about the Eternal King.
If anyone thinks we are making too big a deal of the Kingship of hwhy, Scriptures
show otherwise. We make His Kingship to be of such significance because, in the Torah,
Elohim Himself has shown His Sovereign Reign is a matter of very great importance.33
The Kingship/Kingdom of hwhy is not just a nice-sounding idea:
Embracing its reality is a faith-building necessity.
26
Isaiah 9:7, 66:20-23, Jeremiah 33:17-22
27
Psalm 90:2, 4, 92:8, 93:2, 102:12, 24-27; 103:17-18; 104:31, 106:1,48
28
Psalm 90:2, 92:1-3 [[The Shabbat is composed of Time that was literally created (Mark 2:27) and set apart by the
Act of hwhy Resting and pronouncing His blessing on the Day (Genesis 2:1-3). This opening text of Psalm 92
shows hwhy to be King (i.e., Most High) over the Shabbat aspect of Creation. The Messiah confirmed this Eternal
Reign over the Shabbat (Matthew 12:8, Mark 2:28, Hebrews 13:8), and nothing in His Ministry ever relaxed this
immutable Law of the Torah. The Shabbat is a Memorial of the Creation (Exodus 20:8-11) over which hwhy has
complete Rule.]], Psalm 92:4-5, 93:1,3-4, 95:4-5, 96:5, 11-13, 97:1-6, 99:1, 100:3; 102:25-26; 103:19; 104:1-32
29
Psalm 90:1, 13-17, 92:13, 93:5, 94:5, 12-15, 95:1-3, 6-11, 96:6-10; 97:8, 10-12; 98:1,3; 99:1-3, 4-9; 100:3-5;
101:1-8; 102:16-22, 28; 103:6-7; 105:5-45; 106:4-48
30
Psalm 91:5-13; 95:3; 96:4-5; 97:7,9; 99:1; 103:19-22; 104:4
31
Psalm 90:13-17 [[The “return” of hwhy for which Mosheh prayed (vs. 13) is ultimately fulfilled when “all Yisrael
is saved” (Ezekiel 37:1-28, Romans 11:25-27) and the Kingdom is restored to Yisrael in the Millennium. Acts 1:6,
Isaiah 2:1-4, 66:18-23, Micah 4:1-4, Zechariah 14:9-21 Prophecy is clear that, at this future time, Yisrael will be the
world capital and all flesh will come before hwhy to worship Him there.]]; Psalm 91:5-16 [[compare Genesis
48:16]]; Psalm 92:10-15; 94:12-23; 98:3, (4-9); 102:13-28; 103:1-18
32
Psalm 90:3; 91:1 [[“He that dwells” is irrespective of one’s physical lineage, Psalm 147:2, Isaiah 56:6-8, John
10:16 > Ephesians 2:11-14]]; Psalm 92:7, 9; 94:1-2, 8-11; 96:1-3, 9-10, 13; 97:7; 98:1-3, 4-9 [[This psalm shows us
when hwhy fully redeems Yisrael (vs. 3), the entire world will then also be more greatly blessed than ever before!
Sha’ul wrote of this very thing, perhaps thinking of the truth revealed in these great psalms, Romans 11:12.]]; 99:1-
3, 5, 9; 100:1-2, 5; 102:12, 22; 103:11-13 > Acts 10:34-35 > Ecclesiastes 12:13; Psalm 104:35; 105:1-4; 106:1-5, 48
33
And because the Tehillim/Psalms are meditations on the Torah, this explains why so many psalms, even outside
the Fourth Book (Psalms 90 – 106) also speak of hwhy as King.

7
Evidently, the ideal reign in the Mind of hwhy is a spiritual reign—one where He reigns
supreme in the hearts and minds of His people. When hwhy called Yisrael out of
Mitzrayim/Egypt, He chose to reign as King in their midst. And we must internalize that
He had chosen to exercise His Rule over Yisrael through the Levitical Priesthood:
Mosheh was a Levite; Aharon, the Great Priest over all Yisrael, was a Levite; all the
priests were Levites; and so we can certainly say:
hwhy was King over Yisrael through
the Levitical Priesthood.
One text which brings us the nature of the King’s Rule is seen in Shemot/Exodus:
3 And Mosheh went up to Elohim, and hwhy called to him out of the mountain,
saying, Thus you shall say to the house of Ya’acob, and tell the children of Yisrael:
4 You have seen what I did to the Egyptians, and how I bore you on eagles’ wings,
and brought you unto Myself. 5 Now therefore, if you will obey My voice indeed,
and keep My covenant, then you will be My own possession from among all peoples:
for all the earth is Mine: 6 and you will be to Me a kingdom of priests, and a qadosh
nation. These are the words which you shall speak to the children of Yisrael. 7 And
Mosheh came and called for the elders of the people, and set before them all these
words which hwhy commanded him. 8 And all the people answered together,
and said, All that hwhy has spoken, we will do. And Mosheh
reported the words of the people to hwhy. Exodus 19:3-7
The Reign of hwhy through the Levitical Priesthood was intended to set apart the entire
nation, to make them qadosh ( Swdq ).34 Later, in the days of Sha’ul, when Yisrael asked
for a king (because they wanted to be like all the nations around them), the prophet
Sh’muel/Samuel was not pleased, and hwhy stated they had rejected Him as King; they
had forsaken Him as their Elohim. It was not the Reign hwhy had advocated, and He
stated Yisrael had, thus, rejected Him as their King:
4 Then all the elders of Yisrael gathered themselves together, and came to
Sh’muel to Ramah, 5 and said to him, Behold, you have become old, and your
sons walk not in your ways: now appoint us a king to judge us, like all the nations.
6 And the thing displeased Sh’muel, when they said, Give us a king to judge us. And
Sh’muel prayed to hwhy. 7 And hwhy said to Sh’muel, Hearken to the voice of the people
in all that they say to you: for they have not rejected you, but they have rejected Me, that
I should not reign over them. 8 According to all the deeds that they have done since the
day that I brought them up out of Egypt, even to this day, in that they have forsaken Me
and served other elohim, so they also do to you. 1Samuel 8:4-8
… 18 and he said to the children of Yisrael, Thus says hwhy, the Elohim of Yisrael, I
brought up Yisrael out of Egypt, and I delivered you out of the hand of the Egyptians, and
out of the hand of all the kingdoms that oppressed you: 19 but you have this day rejected

34
The Hebrew word qadosh ( Swdq ) is typically translated as “holy,” but it literally means “set apart.”

8
 your Elohim, who Himself saves you out of all your calamities and your distresses; and
you have said to Him, “No, but set a king over us.” Now, therefore, present yourselves
before hwhy by your tribes, and by your thousands. 1Samuel 10:18-19
This is why we say the Kingship of hwhy is a monumental issue with Him. We note from
the above text that hwhy becomes our Elohim and our King when we look to Him, alone,
to save us out of all our calamities and distresses.35 He is King by the very nature of the
fact that He is the True and Living Elohim who abides forever:
But hwhy is the true Elohim; He is the living Elohim,
and an everlasting King: At His wrath the earth trembles,
and the nations are not able to abide His indignation.
Jeremiah 10:10
It is not by accident that the Hebrew word for king (Klm, melech) adds to 90 using
the Hebrew misparim: In the wilderness,36 hwhy reigned as King over Yisrael through
Mosheh and the Levitical Priesthood! And it is not by accident that Tehillah 90
opens/begins Book Four 37 of the Psalms. For this Fourth Book of the Tehillim greatly
reveals hwhy as the King of all. hwhy is the Eternal King, and He will be the refuge of
His people, Yisrael, to the ages of the ages, Nma.38
♦ The Element of Surprise ♦
We begin this section with a question: “What element played such an overriding,
sometimes amazing, and oftentimes miraculous role in the life of the prophet Mosheh?”
Was it not the element39 of water? Pause for a moment and jostle your memory:
How many incidents can you recall from the life of Mosheh
in which water played a central role in the action?
There were many! And we shall attempt to study most of them. But, you might wonder,
how does all this relate to Psalm 90? Not only does the misparim of melech/king (90)
bear on the number/position of Psalm 90, but considering the life and ministry of
Mosheh, the misparim for “water” is also more than striking as it relates to this psalm. In
Hebrew, the misparim value for the word “water/waters” ( Mym , ma-yeem) also adds up
to 90:
← ← ←
90 = (40) M + (10) y + (40) m = Mym = mayim = water/waters
And perhaps far more than any other person in history, the element of water is seen to be
of such major importance in and around the life of the prophet Mosheh. We will now
endeavor to ponder those many occasions. Because Mosheh authored Tehillah 90, and

35
1Samuel 10:19
36
Remember, Psalm 90 – Psalm 106 composes “The Wilderness Book,” the Fourth Book of Psalms which
corresponds to the Book of Numbers/Bemidbar. In Hebrew, “bemidbar” means “in the wilderness.”
37
(Tehillah 90 - Tehillah 106)
38
(amein)
39
“Element” is not used here in the sense of an element on the Periodic Table of Elements.

9
because the misparim of water is 90, the Spirit calls our attention to the great significance
of water in the life of this prophet.
The Name of Mosheh and His Deliverance as a Baby
We recall the events which led to the prophet Mosheh avoiding execution and
receiving his name:
1 And a man of the house of Levi went and took a daughter of Levi. 2 And the woman
conceived, and bore a son. And she saw him, that he was fair, and hid him three months.
3 And when she could no longer hide him, she took for him an ark of reeds, and plastered
it with resin and with pitch, and put the child in it, and laid it in the reeds on the bank of
the river. 4 And his sister stood afar off to see what would happen to him. 5 And the
daughter of Pharaoh went down to bathe in the river; and her maids went along by the
river’s side. And she saw the ark in the midst of the reeds, and sent her handmaid and
fetched it. 6 And she opened it, and saw the child, and behold, the boy wept. And she had
compassion on him, and said, This is one of the Hebrews’ children. 7 And his sister said
to Pharaoh’s daughter, Shall I go and call you a nurse of the Hebrew women, that she
may nurse the child for you? 8 And Pharaoh’s daughter said to her, Go. And the damsel
went and called the child’s mother. 9 And Pharaoh’s daughter said to her, Take this child
away and nurse it for me, and I will give your wages. And the woman took the child and
nursed it. 10 And when the child was grown, she brought him to Pharaoh’s daughter, and
he became her son. And she called his name Mosheh, and said, Because I drew him out of
the water. Shemot/Exodus 2:1-10
So Mosheh was saved by being placed in the water, and he was so named because he had
been drawn forth out of the water. Yet this is quite far from the only time that water
played a major role in the life of this great prophet.
Mosheh Saves the Daughters of Yithro(Jethro) at the Well (Waters) of Midian
After he fled from Mitzrayim/Egypt, Mosheh came to the well of Midian. It was at
this well that he first met and saved the daughters of Yithro:
15 Now when Pharaoh heard this thing, he sought to slay Mosheh.
But Mosheh fled from the face of Pharaoh, and dwelt in the land of Midian:
and he sat down by a well. 16 Now the priest of Midian had seven daughters:
and they came and drew water, and filled the troughs to water their father’s flock.
17 And the shepherds came and drove them away; but Mosheh stood up and helped
them, and watered their flock. 18 And when they came to Reuel their father, he said,
How is it that you have come so soon today? 19 And they said, An Egyptian delivered
us out of the hand of the shepherds, and moreover he drew water for us, and
watered the flock. 20 And he said to his daughters, And where is he?
Why is it that you have left the man? Call him, that he may eat bread.
21 And Mosheh was content to dwell with the man: and he gave
Mosheh Zipporah, his daughter.
Exodus 2:15-21

10
We would be amiss if failing to note that Mosheh defended the rights of these defenseless
women, and that he would later write many things in the Torah about executing justice
between a man and his neighbor.
The Waters of the Nile Turned to Blood
After forty years of shepherding his father-in-law’s flocks in the scorching heat of the
Arabian wilderness,40 Mosheh was called to return to Mitzrayim and become the
instrument of hwhy by which El Shaddai would deliver the children of Yisrael.41 Mosheh
returned to the land of bondage and was eventually used of hwhy to turn the waters of the
Nile into blood:
14 And hwhy said to Mosheh, Pharaoh’s heart is hardened: he refuses to let the people
go. 15 Go to Pharaoh in the morning—behold, he will go out to the water—and take your
stand by the bank of the river in front of him; and take in your hand the staff that was
turned into a serpent. 16 And say to him, hwhy, the Elohim of the Hebrews, has sent me to
you, saying, Let my people go, that they may serve me in the wilderness; but behold,
hitherto you have not hearkened. 17 Thus says hwhy: In this you will know that I am
hwhy—behold, I will smite with the staff that is in my hand upon the water which is in the
river, and it shall be turned into blood. 18 And the fish that are in the river will die; and
the river shall stink; and the Egyptians shall loathe to drink the water out of the river.
19 And hwhy said to Mosheh, Say to Aharon, Take your staff, and stretch out your hand
upon the waters of the Egyptians—upon their streams, upon their rivers, and upon their
ponds, and upon all their reservoirs of water, that they may become blood; and there
shall be blood throughout the land of Egypt, both in vessels of wood and in vessels of
stone. 20 And Mosheh and Aharon did so, as hwhy had commanded; and he lifted up the
staff, and smote the waters that were in the river before the eyes of Pharaoh, and before
the eyes of his bondmen; and all the waters that were in the river were turned into blood.
21 And the fish that were in the river died; and the river stank, and the Egyptians could
not drink the water of the river; and the blood was throughout the land of Egypt. 22 And
the scribes of Egypt did so with their sorceries; and Pharaoh’s heart was hardened,
neither did he hearken to them, as hwhy had said. 23 And Pharaoh turned and went into
his house, and took not this to heart either. 24 And all the Egyptians dug round about the
river for water to drink; for they could not drink of the water of the river. 25 And seven
days were fulfilled, after hwhy had smitten the river. Exodus 7:14-25
A Momentous Miracle At the Waters of Yam Suf
After the slaying of all the Egyptian firstborn, Pharaoh would finally release the
people of Yisrael from Mitzrayim.42 And the host of released captives went forth
eventually encamping at the Yam Suf (Sea of Reeds). Wrongly imagining that Yisrael
was trapped by the sea, the heart of Pharaoh was hardened yet again, and he pursued after
them with his army. Those who oppose hwhy, He says, will also experience His

40
An unrelenting, draining heat which, no doubt, made him value water all the more.
41
Exodus 3:6-10
42
Exodus 12:29-33

11
opposition: He will oppose them to their faces.43 We apply this to what occurred with
Pharaoh and all his host at Yam Suf:44 After all the great plagues that had come upon the
land of Egypt, we wonder: Why did this king still not “get it?” As the prophet Isaiah
would later say: “Woe to him that strives with his Maker:”45
1 And hwhy spoke to Mosheh, saying, 2 Speak to the children of Yisrael, that they turn
and encamp before Pihahiroth, between Migdol and the sea, opposite Baal-zephon:
before it you shall encamp by the sea. 3 For Pharaoh will say of the children of Yisrael,
They are entangled in the land, the wilderness hath shut them in. 4 And I will harden
Pharaoh’s heart, that he will follow them; and I will be honored over Pharaoh, and over
all his host; that the Egyptians may know that I am hwhy. And they did so. 5 And it was
told to the king of Egypt that the people fled: and the heart of Pharaoh and of his
servants was turned against the people, and they said, Why have we done this, that we
have let Yisrael go from serving us? 6 And he made ready his chariot, and took his
people with him: 7 and he took six hundred chosen chariots, and all the chariots of
Egypt, and captains over every one of them. 8 And hwhy hardened the heart of Pharaoh,
king of Egypt, and he pursued the children of Yisrael: and the children of Yisrael went
out with a high hand. 9 But the Egyptians pursued them, all the horses and chariots of
Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea,
beside Pihahiroth, before Baal-zephon. 10 And when Pharaoh drew near, the children of
Yisrael lifted up their eyes, and, behold, the Egyptians marched after them; and they were
greatly afraid: and the children of Yisrael cried to hwhy. 11 And they said to Mosheh,
Because there were no graves in Egypt, have you taken us away to die in the wilderness?
Why have you dealt thus with us, to bring us out of Egypt? 12 Is not this the word that we
told you in Egypt, saying, Let us alone, that we may serve the Egyptians? For was better
for us to serve the Egyptians, than that we should die in the wilderness. 13 And Mosheh
said to the people, Fear not, stand still, and see the salvation of hwhy, which He will
show to you today: for the Egyptians whom you have seen today, you shall see them
again no more for ever. 14 hwhy will fight for you, and you shall hold your peace. 15 And
hwhy said to Mosheh, Why do you cry to Me? Speak to the children of Yisrael, that they
go forward: 16 and you lift your rod, and stretch out your hand over the sea, and divide
it: and the children of Yisrael shall go on dry ground through the midst of the sea. 17 And
I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will
get me honor over Pharaoh, and over all his host, over his chariots, and over his
horsemen. 18 And the Egyptians shall know that I am hwhy, when I have gotten My honor
over Pharaoh, over his chariots, and over his horsemen. 19 And the Messenger of
Elohim, who went before the camp of Yisrael, removed and went behind them; and the
pillar of the cloud went from before their face, and stood behind them: 20 and it came
between the camp of the Egyptians and the camp of Yisrael; and it was a cloud and
darkness to them, but it gave light by night to these: so that the one came not near the

43
Deuteronomy 7:9-10
44
Psalm 136:15
45
Isaiah 45:9

12
other all the night. 21 And Mosheh stretched out his hand over the sea; and hwhy caused
the sea to go back by a strong east wind all that night, and made the sea dry land, and the
waters were divided. 22 And the children of Yisrael went into the midst of the sea upon
the dry ground: and the waters were a wall to them on their right hand, and on their left.
23 And the Egyptians pursued, and went in after them to the midst of the sea, even all
Pharaoh’s horses, his chariots, and his horsemen. 24 And it came to pass, that in the
morning watch hwhy looked to the host of the Egyptians through the pillar of fire and of
the cloud, and troubled the host of the Egyptians, 25 and took off their chariot wheels,
that they drove them heavily: so that the Egyptians said, Let us flee from the face of
Yisrael; for hwhy fights for them against the Egyptians. 26 And hwhy said to Mosheh,
Stretch out your hand over the sea, that the waters may come again upon the Egyptians,
upon their chariots, and upon their horsemen. 27 And Mosheh stretched forth his hand
over the sea, and the sea returned to its strength when the morning appeared; and the
Egyptians fled against it; and hwhy overthrew the Egyptians in the midst of the sea.
28 And the waters returned, and covered the chariots, and the horsemen, and all the host
of Pharaoh that came into the sea after them; there remained not so much as one of them.
29 But the children of Yisrael walked upon dry land in the midst of the sea; and the
waters were a wall to them on their right hand, and on their left. 30 Thus hwhy saved
Yisrael that day from the hand of the Egyptians; and Yisrael saw the Egyptians dead
upon the sea shore. 31 And Yisrael saw that great work which hwhy did upon the
Egyptians: and the people feared hwhy, and believed hwhy, and His servant Mosheh.
Exodus 14:1-31
So the waters parted; Yisrael went through Yam Suf on dry ground; but in their attempt
to follow, Pharaoh and his host were wiped out in the waters which converged upon
them:
A nation had been born in a day:46 Yisrael emerged forth
from the waters of the sea; they stood as free nation on the far side
of Yam Suf; all their enslaving enemies had been cut off; and they
were now completely free to serve the Most High.
The Waters of Marah Made Sweet
After a three-day journey from the Yam Suf, the people got thirsty and began
murmuring against Mosheh:
22 And Mosheh led Yisrael onward from the Yam Suf, and they went out into the
wilderness of Shur; and they went three days in the wilderness, and found no water.
23 And when they came to Marah, they could not drink of the waters of Marah, for they
were bitter: therefore the name of it was called Marah. 24 And the people murmured
against Mosheh, saying, What shall we drink? 25 And he cried to hwhy; and hwhy showed
him a tree, and he cast it into the waters, and the waters were made sweet. There he
made for them a statute and an ordinance, and there he proved them; 26 and he said, If
you will diligently hearken to the voice of hwhy your Elohim, and will do that which is
46
Isaiah 66:8

13
right in His eyes, and will give ear to His commandments, and keep all His statutes, I will
put none of the diseases upon you, which I have put upon the Egyptians: for I am hwhy
that heals you. 27 And they came to Elim, where were twelve fountains (eyes) of water,
and seventy palm trees: and they encamped there by the waters. Exodus 15:22-27
There are some significant words and essential lessons revealed through this account. In
Hebrew, the words “mar” ( rm ) and “marah” ( hrm ) mean “bitter.” And many health
specialists inform us people cannot obtain a total health picture if they harbor bitterness.
So it is telling that hwhy connects these waters of bitterness with healing (and the
obedience of the people). Inner thoughts are like waters: They can surge forth and
inspire us to keep His Word and to walk uprightly, or they can rush into the shores of our
minds and dominate our thoughts,47 bringing us into various forms of spiritual bondage,
ill health, and even demise. After making the promise of healing, hwhy then leads Yisrael
to the 12 eyes of water and the 70 palms of Elim. The Hebrew Scriptures reveal to us the
emphasis in this account is on sight:
Not only is the word “eyes” ( tnye ) used to describe the fountains of water ( Mym ), but
we note there were 70 palm trees: In Hebrew, the letter ayin (e) not only represents
“eye”48 but it has a mispar (number) value of seventy:
70 = e = ayin
How we “see” things really does affect whether or not bitterness wins in the heart. While
hwhy never asks us to ignore our feelings, we have to allow His Sovereign Rule to
override our thoughts about every situation,49 even embracing the hurts,50 so that hwhy
will bless us: He will make us fruitful in our afflictions as we become vessels of
chesed/kindness by praying for those who may persecute or despitefully use us.51 And
since the Tehillim/Psalms are meditations on the Torah, we see all these events and
teachings52 as connected to the promise of those who are righteous—those who flourish
like the palm tree by keeping Shabbat53 and upholding the Torah:
12 The righteous shall flourish like the palm tree:
he will grow like a cedar in Lebanon. 13 They are planted in the
House of hwhy; they shall flourish in the courts of our Elohim. 14 They shall
still bring forth fruit in old age; they shall be full of sap and green:
15 to show that hwhy is upright: He is my Rock,

47
Isaiah 57:20-21, Ephesians 2:3, Jude 1:12-23
48
Not only does the singular word for “eye” ( Nye ) begin with the letter ayin, but the Hebrew word for “eye” is
pronounced the same way as the letter with which it begins: Ayin! It is quite likely that the English word for “eye”
came directly from the Hebrew word for “eye” (ayin) since the first syllable is pronounced the very same way as our
English word “eye:” EYE-yeen.
49
Genesis 45:5-8, 50:20, Romans 8:28, Ephesians 1:11
50
2Samuel 16:5-12, 2Corinthians 12:9-10
51
Matthew 5:43-48, Romans 12:14
52
(i.e., the events surrounding the waters of Marah/bitterness and the eyes/fountains of water with the 70 palms of
Elim)
53
The title of Psalm 92 is “A Psalm, a Song for the Shabbat.”

14
 and there is no unrighteousness in Him.
Psalm 92:12-15
Not only does this text convey the very same things as the promise of hwhy to Yisrael for
healing—a teaching conveyed by Him at the at the waters of Marah and continued at the
water springs and palms of Elim—but it is also difficult not to notice something very
striking about rmt (tamar), the Hebrew word for palm:
rmt = tamar = palm
One picture we are given through this word for “palm” is the end of bitterness:
rm t
bitter- end54
ness

We are not saying the Hebrew word for palm means “end bitterness,” or “the end of
bitterness,” but this is certainly one of the prophetic pictures we are given from this word.
We cannot be like the palm tree of Tehillah 92, without putting an end to bitterness:
We cannot cultivate a root of bitterness without suffering
both physically and spiritually; we cannot allow such
a root to pull at our hearts and minds.
Roots require nutrients! And the root of bitterness will tax the adrenal glands and drain
the body and spirit of vitality: The result will be both physical and spiritual weakness.
The writer of Hebrews warned bitterness would lead to a life of increasing sin and
apostasy.55
To be like the palm tree, to be healthy and to bear fruit in old age,
Yisrael had to be delivered from more than just the physical
bondage of Mitzrayim: They had to get past the bitterness of
those hardships and the emotional ills that trials can create.
This requires sight: Like Yoseph, we must look back at suffering and see things the way
hwhy does;56 or at least we must see things from His perspective of absolute sovereignty,
even over/through the worst circumstances in life. We must realize that the sovereign
Hand of hwhy is working out His higher purposes—purposes we may not always see or
understand.57 So we must “see” through the eyes of faith and not assess people or
situations as they appear outwardly.58 People err when judging a situation, person, or
circumstance with their physical sight alone.59 Wrongly focusing on the circumstances
around us is horizontal vision. To correctly see a situation in the Spirit takes long-term,

54
Recall the Messiah stated Himself to be the Aleph ( a ) and the Tav ( t ), the Beginning and the End; so the letter
tav ( t ) in a Hebrew word can signify the end. Revelation 1:11, 22:13
55
Hebrews 12:14-17
56
Genesis 45:5-8, 50:20, Romans 8:28, Ephesians 1:11
57
Isaiah 55:8-9
58
Isaiah 11:3, John 7:24
59
2Corinthians 5:7, 10:3

15
vertical vision; this is sight which only comes from being in the Presence of hwhy. But
even this sight must be acted upon with humility because it is still only partial at best.60
Even so, the Spirit is pleased to grant us some measure of wisdom and vision, if we prove
to be faithful stewards of the gifts which He gives us for serving Him and others. We
move on to the next account where water was a major part of the narrative.
The Children of Yisrael Complain of Thirst At Rephidim
With their hunger satisfied in the giving of the quail and manna (Exodus 16), thirst
would soon follow (Exodus 17). And is this not our experience? Should one eat a
significantly sized meal, depending on its contents, the body then sets off a signal telling
that person it requires more water to metabolize the food.61 This signal can be very
“loud” and immensely compelling: Our bodies are conveying a real need! So while
having enough to eat solved one problem for Yisrael, it also introduced yet another:
1 And all the assembly of the children of Yisrael journeyed from the wilderness of Tzin,
according to their journeys, at the command of hwhy; and they encamped in Rephidim;
and there was no water for the people to drink. 2 And the people contended with Mosheh,
and said, Give us water, that we may drink! And Mosheh said to them, Why do you
contend with me? Why do you tempt hwhy ? 3 And the people thirsted there for water;
and the people murmured against Mosheh, and said, Why is it that you have brought us
up out of Mitzrayim/Egypt, to kill us and our children and our cattle with thirst? 4 And
Mosheh cried to hwhy, saying, What shall I do with this people? Yet a little, and they will
stone me! 5 And hwhy said to Mosheh, Go on before the people, and take with you of the
elders of Yisrael, and your staff with which you did smite the river, take in your hand, and
go. 6 Behold, I will stand before you there upon the rock on Horeb; and you will strike
the rock, and there shall come water out of it, that the people may drink. And Mosheh did
so before the eyes of the elders of Yisrael. 7 And he called the name of the place Massah,
and Meribah, because of the contention of the children of Yisrael, and because they had
tempted hwhy, saying, Is hwhy among us, or not? Shemot/Exodus 17:1-7
So we have yet another miracle from Mosheh involving water—water which was deeply
needed for the actual survival of the people. This whole scenario not only provides a
great lesson for us, but it also reveals why there is so much strife and division among the
people of hwhy. And it also teaches us why so many people fall away from the faith
altogether:
When people eat, they will then become thirsty, and we posit it is the same spiritually:
When a spiritually hungry person tastes/partakes of the
Word of hwhy,62 it begins to satisfy a hunger
to know, to learn, and to understand.

60
Job 26:14, 1Corinthians 8:1-2, 13:9
61
The exception here occurs when one eats a meal composed of all raw or mostly raw food: Since the food contains
an adequate amount of water, one seldom experiences thirst after having eaten these kinds of foods.
62
Psalm 19:10, 81:10, 119:103, Jeremiah 15:16, Hebrews 6:4-5

16
But this leaves us thirsty, because our human flesh simply has no power/ability to do the
things of which we read on the pages of Scripture.63 We lack the wisdom64 and power to
fulfill the righteousness of hwhy. And acquiring these things, while completely attainable,
is a learning process. Typically, instead of looking to hwhy to satisfy their thirst, most
people will begin looking horizontally, going off on a number of tangents and side
shows:
1. Following a man/woman/denomination and his/her/its doctrines over and above what
hwhy teaches us in the Torah, the Prophets, and the Writings.65
2. Setting themselves at variance with all those who do not concur with their opinions.
3. Setting themselves up as leaders who are to be followed66 and building an earthly
empire on the widow’s mite and the broken backs of others.
4. Or any combination of the above.
But all of these side shows will eventually result in one thing:
The participants will all still die of thirst.
Just as people eat and cannot physically use the food without adequate water, so it is with
people who eat spiritually while failing to take in the true, spiritual water: The food will
ultimately be of no use to anyone. Multitudes today partake of the Word of hwhy, only
they cannot assimilate it without the spiritual water that only comes in the Name of hwhy.
People who “eat” while failing to drink will not be spiritually healthy because just
“eating” is not enough: People who major in Bible study—while failing to draw near to
hwhy in prayer—will never have the power necessary to become “doers of the Word,”67
to become doers of “the Law of Liberty.”68 We must seek hwhy in prayer until He rains
righteousness upon us.69
You can always tell when a spiritually thirsty person has been
encountered because that one will strive with you even when
you are not striving. They are always picking a “fight.”
They are always stirring up strife.70
And they will most often project their carnality (i.e., their erroneous modus operandi in
regard to life and spiritual issues) on others;71 their judgment is skewed72 because they

63
Romans 7:18
64
James 1:2-8
65
Deuteronomy 7:9, 29:29, Psalm 37:31, 40:8, Isaiah 8:20, 51:7-8, Luke 16:27-31, Acts 24:14, Romans 2:13, 3:31,
8:1-4
66
Matthew 23:1-2
67
Matthew 7:24-27, Romans 2:13
68
James 1:22-25, 4:11. The Torah—as taught by the Messiah, and as imparted by Him in the Spirit—is the Law of
Liberty, John 8:31-32, Psalm 119:45, 2Corinthians 3:17
69
Hosea 10:12, Isaiah 44:3
70
Proverbs 17:19, James 4:1-4
71
Even as they project their carnality onto the Creator Himself: Psalm 50:21.
72
Isaiah 44:18-20, Romans 1:22-28

17
judge others by their own shortcomings; they project their sins onto others and expect
others to do as they would do; they expect others to speak as they would speak; they
expect others to react as they would react.73 This explains why Scripture study, alone, is
not good enough for making true, lasting spiritual progress:
Continually taking in the Word, people eat, and eat, and eat,
but they are still dying of thirst! It may be quickly, or it may be slowly,
but they are still dying since they do not have the spiritual water needed to
fully digest, metabolize, and assimilate the spiritual “food.”
This much-needed spiritual water is Ruach ha’Qodesh, the Set Apart Spirit of hwhy. And
since hwhy is the fountain of Living Waters, this water of the Spirit is only found in His
Presence:
hwhy, the hope of Yisrael: All that forsake You shall be put to shame.
They that depart from Me shall be written in the earth, because
they have forsaken hwhy, the fountain of living waters.
Jeremiah 17:13
And apart from the water which hwhy gives us in the Spirit, believers will not come to a
full and proper understanding of His Word and His ways. This also explains why we
must relentlessly74 seek hwhy in prayer to have/receive the continual rain of His
righteousness upon us:
Sow to yourselves in righteousness, reap according to kindness;
break up your fallow ground: For it is time to seek hwhy,
until He comes and rains righteousness upon you.
Hosea 10:12
More than anything else, fasting and prayer break up the fallow ground of one’s heart and
prepare it for the seed of His Word and the rain of His Spirit. But those who fail to draw
near to hwhy, also fail to obtain the water of life: They are dying of thirst and do not even
know why. And it is through Yeshayahu/Isaiah that we hear hwhy likening His Spirit to
the much-needed waters of rain:
For I will pour water upon him that is thirsty,
and streams upon the dry ground: I will pour My Spirit upon
your seed, and My blessing upon your offspring.
Isaiah 44:3
Did you notice that hwhy led Yisrael to Horeb for water?75 The One who gave Yisrael
His Word from Horeb,76 is also the One who gave them “water from rock” at Mount

73
Matthew 7:1-5, Romans 2:1
74
Genesis 32:25-26, Psalm 24:5-6
75
Exodus 17:5-7
76
Deuteronomy 4:10,15; 5:2; 18:16 (cf. Exodus 20:18-19); 29:1

18
Horeb. And this water came forth from the rock77 before He had uttered the Ten
Commandments from the very same place.78 The authentic Yahudim79 hold forth the
greatness of His Name, and in so doing, we must teach others that hunger, alone, is not
enough to enter the Kingdom: We must hunger and thirst after righteousness, knowing
that His Word and His Spirit will answer those desires in everyone who earnestly seeks
Him:
“Blessed are those who hunger and thirst for
righteousness, for they shall be filled.”
Matthew 5:6
The account of Yisrael in wilderness teaches us we must know the importance of looking
to hwhy, so that He will not only satisfy our hunger, but that He will also satisfy our
thirst. Far more than anything else, abiding in His Presence in times of meditative
prayer80 is the thing which will satisfy our thirst and transform us into His image:
15 But to this day, whenever Mosheh is read, a veil lies upon their heart.
16 But whenever it shall turn to hwhy, the veil is taken away. 17 Now hwhy is the
Spirit: and where the Spirit of hwhy is, there is liberty. 18 But we all, with unveiled
face—beholding as in a mirror the splendor of the Sovereign—are transformed
into the same image, from splendor to splendor, even as from hwhy, the Spirit.
2Corinthians 3:17-18
We notice that, whenever a heart will continually turn to hwhy in prayer, the veil is taken
away: That person will begin receiving some measure of spiritual light/sight/insight;81
this is just as the psalmist wrote:
For with You is the fountain of life:
In Your light we shall see light.
Psalm 36:9
To gain a fuller understanding of hwhy, and to gain a better perspective in the midst of
difficult situations, like Asaph, we must come before His Presence:
16 When I thought to know this, it was too painful for me;
17 until I went into the set-apart place of El;
then I understood their end.
Psalm 73:16-17
And we see that Mosheh was certainly given a fuller revelation of the Word of hwhy as he
abode in His Presence, communing with El Shaddai for 80 days without taking food or

77
Exodus 17:5-7
78
Exodus 20:1-17
79
(Translated “Jews”)
80
Ephesians 3:20; we are to both ask and think in His Presence!
81
The misparim of light ( rwa, ur ) is 207, while the misparim for see ( har, ro-eh) is 206; this is not coincidental
since it is a scientific fact that we simply cannot see without light.

19
water; the Spirit indicating that the ultimate solution for our spiritual hunger and our
spiritual thirst is only found in the Presence of hwhy.82
No Water on Mount Sinai
The next incident we recall relates to Mosheh and his times of fasting on Mount Sinai.
During two, forty-day periods—which were evidently in very close succession—this
prophet ate no food and drank no water. It was under these conditions, characterized by
fasting derived meekness and humility,83 that Mosheh received the age-abiding Torah.
9 “When I went up into the mountain to receive the tablets of stone, the tablets of the
covenant which hwhy made with you, then I stayed on the mountain forty days and forty
nights. I did not eat bread nor did I drink water. 10 Then hwhy gave me the two tablets of
stone written with the finger of Elohim, and on them were all the Words which hwhy had
spoken to you on the mountain from the midst of the fire in the day of the assembly. 11
And it came to be, at the end of forty days and forty nights, that hwhy gave me the two
tablets of stone, the tablets of the covenant. 12 Then hwhy said to me, ‘Arise, go down
quickly from here, for your people whom you brought out of Mitsrayim have acted
corruptly. They have quickly turned aside from the way which I commanded them, they
have made themselves a moulded image.’ 13 “And hwhy spoke to me, saying, ‘I have seen
this people, and look, they are a stiff-necked people. 14 Leave Me alone, so that I destroy
them and blot out their name from under the heavens, and make of you a nation stronger
and greater than they.’ 15 “So I turned and came down from the mountain, and the
mountain burned with fire. And the two tablets of the covenant were in my two hands. 16
And I looked and saw that you had sinned against hwhy your Elohim, and had made for
yourselves a moulded calf! You had quickly turned aside from the way which hwhy had
commanded you. 17 And I took the two tablets and threw them out of my two hands and
broke them before your eyes, 18 and I fell down before hwhy, as at the first, forty days
and forty nights. I did not eat bread and I did not drink water, because of all your sins
which you committed in doing evil in the eyes of hwhy, to provoke Him.” Deuteronomy
9:9-18, ISRV
How was Mosheh sustained for so long a time without partaking of food or water?
Science shows that the human body can survive for many, many days without food, as
long as there is an abundance of water; but after three days with no food or water, severe
dehydration will begin to set in, and death will not be far behind. So how did Mosheh
survive without water for those 80 days? We believe Heavenly Messengers ministered to
the prophet and that he was supernaturally infused with water—water that was
transmuted from spirit form into physical form and imparted into his very being. This
water came forth in the Spirit from the very Presence of hwhy—the One who calls
Himself “the Fountain of Living waters:”84

82
For more thoughts on today’s imbalance of Bible study and prayer, see the article “My House Will Be Called a
House of Prayer.”
83
Numbers 12:3, Zephanyah/Zephaniah 2:3, Matthew 5:5
84
See Psalm 46:4, Ezekiel 47:1-12, Revelation 22:1

20
 For My people have committed two evils:
They have forsaken Me, the fountain of living waters,
and hewed out for themselves cisterns, broken cisterns,
that can hold no water. Jeremiah 2:13
Heavenly Messengers give strength to those who have become weak through fasting,85
and we see that hwhy did no less for Mosheh when he received the Torah on Mount Sinai
in the Presence of myriads of angels.86 When standing before (and rebuking) the
Sanhedrin, Stephen spoke of the messengers that ministered to Mosheh:
… who received the Torah as it was ordained
by messengers, but did not watch over it.”
Acts 7:53
Messengers ministered to Mosheh during his time on Mount Sinai and this is major
evidence the Torah was ordained by messengers. The prophet’s ability to endure such an
extensive period without drinking water was an altogether different miracle than any of
the previous ones related to this life-essential element.
The Golden Calf Scattered on the Waters: Yisrael Made to Drink
Upon descending from Mount Sinai, Mosheh burned the golden calf, beat the idol into
powder, scattered it on the face of the waters, and made Yisrael to drink of it.87
Mosheh Consecrated the Levitical Priests by Washing Them With Water
In a very special service, Mosheh was commanded to consecrate/set apart Aharon and
his sons for the Levitical Priesthood; part of this service involved washing them with
water:
1 And this is the thing that you shall do to them to set them apart, to minister to Me in the
priest’s office: Take one young bullock and two rams without blemish, 2 and unleavened
bread, and unleavened cakes mixed with oil, and unleavened wafers anointed with oil: of
fine wheat flour you shall make them. 3 And you shall put them into one basket, and bring
them in the basket, with the bullock and the two rams. 4 And Aharon and his sons you
shall bring to the door of the Tent of Meeting, and shall wash them with water. 5 And
you shall take the garments, and put upon Aharon the coat, and the robe of the ephod,
and the ephod, and the breastplate, and gird him with the skillfully woven band of the
ephod. 6 And you shall set the miter upon his head, and put the qodosh crown upon the
miter. 7 Then you shall take the anointing oil, and pour it upon his head, and anoint
him.88 8 And you shall bring his sons, and put coats upon them. 9 And you shall gird them
with girdles, Aharon and his sons, and bind head-tires on them: and they shall have the
priesthood by a perpetual statute: and you shall set apart Aharon and his sons. Exodus
29:1-7, 40:12

85
Daniel 8:18; 9:1-3, 21; 10:1-3, 10, 16, 18; Matthew 4:1-11; Mark 1:13; Hebrews 1:13-14
86
Deuteronomy 33:1-2, Psalm 68:17
87
Exodus 32:17-20
88
Psalm 133:2

21
The Messiah was the Prophet like Mosheh.89 And even as Mosheh consecrated the
Levites—washing them with water to inherit the Levitical Priesthood—so eSwhy washed
His taught ones with water, consecrating them to partake with Him90 in the Melchi-tzedek
Priesthood.91
The Waters of Meribah
It was at the waters of Meribah, in the wilderness of Tzin, that Mosheh and Aharon
disobeyed hwhy and were disqualified from entering the Land of Promise:
1 And the children of Yisrael, even the whole congregation, came into the wilderness of
Tzin in the first month: and the people abode in Kadesh; and Miriam died there, and was
buried there. 2 And there was no water for the congregation: and they assembled
themselves together against Mosheh and against Aharon. 3 And the people strove with
Mosheh, and spoke, saying, Would that we had died when our brothers died before hwhy.
4 And why have you brought the assembly of hwhy into this wilderness, that we should die
there, we and our beasts? 5 And why have you made us to come up out of Egypt, to bring
us in unto this evil place? It is no place of seed, or of figs, or of vines, or of
pomegranates; neither is there any water to drink. 6 And Mosheh and Aharon went from
the presence of the assembly unto the door of the Tent of Meeting, and fell upon their
faces: and the splendor of hwhy appeared to them. 7 And hwhy spoke to Mosheh, saying,
8 Take the rod, and assemble the congregation, you, and Aharon your brother; and you
speak to the rock before their eyes, that it gives forth its water; and you shall bring forth
to them water out of the rock; so you shall give the congregation and their cattle drink. 9
And Mosheh took the rod from before hwhy, as He commanded him. 10 And Mosheh and
Aharon gathered the assembly together before the rock, and he said to them, Hear now,
you rebels; shall we bring you forth water out of this rock? 11 And Mosheh lifted up his
hand, and smote the rock with his rod twice: and water came forth abundantly, and the
congregation drank, and their cattle. 12 And hwhy said to Mosheh and Aharon, Because
you believed not in Me, to set Me apart in the eyes of the children of Yisrael, therefore
you will not bring this assembly into the land which I have given them. 13 These are the
waters of Meribah; because the children of Yisrael strove with hwhy, and He was set
apart among them. Numbers 20:1-13
We are all accountable before hwhy according to the light we have been given. Thus, as
teachers, Mosheh and Aharon were even more accountable:92 They were not allowed to
violate the Word of hwhy in this manner, and their disobedience disqualified them from
entering the Land of Promise.

89
Deuteronomy 18:15-19
90
John 13:6-8 > 1Peter 2:9, Revelation 5:8-10
91
Hebrews 2:17; 3:1; 4:14-16; 5:5-10; 6:20; 7:15-28
92
James 3:1

22
 And this incident also provides us with
another case which shows miracles are not the
Most High’s endorsement on the life.93
hwhy still brought about a miracle even though the rock had been struck in open
disobedience to His Word: He acted for His Name’s sake—not because Mosheh and
Aharon were walking in obedience. The lawless who walk in opposition to the Torah of
hwhy should take this to heart: The Messiah warns He will cast out all those who walk in
opposition to His Father’s Law, even if they have worked miracles in this lifetime.94
The Waters of Be’er
Mosheh would also write of the account of Yisrael rejoicing at the well of Be’er:
16 And from there 95 to Be’er—that is the well whereof hwhy said to Mosheh, Gather the
people together, and I will give them water. 17 Then sang Yisrael this song: “Spring up,
O well; sing you unto it: 18 the well, which the princes dug, which the nobles of the
people delved, with the scepter, with their staves.” And from the wilderness, to Mattanah;
19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; 20 and from Bamoth to
the valley that is in the field of Moab, to the top of Pisgah, which looks down upon the
desert. Numbers 21:16-20
hwhy Commands Yisrael to Buy Food and Water From Esau/Mount Seir
After dwelling in Kadesh for many days, hwhy led Yisrael into the wilderness, to the
land of Esau around Mount Seir:
1 Then we turned, and took our journey into the wilderness by the way to the Yam Suf, as
hwhy spoke to me; and we compassed Mount Seir many days. 2 And hwhy spoke to me,
saying, 3 You have compassed this mountain long enough: turn you northward. 4 And
command you the people, saying, You are to pass through the border of your brothers,
the children of Esau, that dwell in Seir; and they will be afraid of you: take you good
heed to yourselves therefore; 5 contend not with them; for I will not give you of their
land, no, not so much as for the sole of the foot to tread on; because I have given Mount
Seir to Esau for a possession. 6 You shall purchase food of them for money, that you may
eat; and you shall also buy water of them for money, that you may drink.
Deuteronomy 2:1-6 96
Mosheh Also Wrote Many Things About Water
We have seen many of the events in the life of Mosheh in which water played a
significant role. But Mosheh also wrote about the water in many lines of the Torah. The
present section will ponder much of what this prophet has written with water as the
subject matter.

93
(although this should typically be the case, Numbers 16:25-34, Luke 24:19, John 9:24-33, Acts 2:22)
94
Deuteronomy 13:1-4, Matthew 7:21-23
95
Yisrael journeyed from the wilderness, on the other side of the Arnon, to Be’er. Numbers 21:13
96
However, Edom refused to even let Yisrael pass through, nor did they sell them food and water. Numbers 20:14-
21

23
• Mosheh was the one chosen to write the Book of B’raysheet/Genesis, and in the
opening lines of the Torah, we have the Creation account. It was Mosheh who wrote of
the Spirit of Elohim moving on the face of the waters:
And the earth came to be 97 formless and empty,
and darkness was on the face of the deep. And the Spirit of
Elohim was moving on the face of the waters.
B’raysheet/Genesis 1:2
Who better to write these lines than Mosheh, since he had also witnessed many other
occasions upon which that same Spirit of Elohim/power had moved on the face of the
waters: The waters of the Nile, the waters of Yam Suf, the waters at the rock in Horeb,
the waters on Mount Sinai?
• It was Mosheh who wrote of the expanse being created to separate the waters above
from the waters below:
6 And He said, Elohim, Let there be a firmament in the midst
of the waters, and let it divide the waters from the waters. 7 And Elohim
made the firmament, and divided the waters which were under the firmament
from the waters which were above the firmament: and it came to be so.
8 And Elohim called to the firmament “Shamayim!” And there
was evening and there was morning, a second day.
B’raysheet/Genesis 1:2
• It was Mosheh who wrote of the dry land appearing in one location while the gathering
together of the waters were called “seas:”
9 And He said, Elohim, Let the waters under the heavens
be gathered together to one place, and let the dry land appear:
and it came to be so. 10 And Elohim called to the dry land “Eretz!”98
And to the gathering together of the waters He called “Yamim!”99
And Elohim saw that it was good.
B’raysheet/Genesis 1:9-10
• It was Mosheh who wrote of the sea creatures which filled the waters of the seas on the
Fifth Day of Creation:
20 And He said, Elohim, Let the waters swarm with swarms of living creatures, and let
birds fly above the earth in the open firmament of heaven. 21 And Elohim created the
great sea-monsters, and every living creature that moves, wherewith the waters swarmed,
after their kind, and every winged bird after its kind: and Elohim saw that it was good.

97
Or the earth became.
98
E-retz = Earth.
99
Ya-meem = Seas.

24
22 And Elohim blessed them, saying, Be fruitful, and multiply, and fill the waters in the
seas, and let birds multiply on the earth. 23 And there was evening and there was
morning, a fifth day. Genesis 1:20-23
Not only were the birds of the air and the fish of the sea made on the same day, but there
is an amazing connection between these creatures: There are birds that swim100 and fish
that “fly!”101 And of equal intrigue: There are fish that eat birds102 as well as many birds
that eat fish.103 While the connection between fish and birds cannot be established by the
theory of evolution, there is most certainly a link between these creatures established by
the Creation account. This link was literally made between birds and fish by their
Creator—Who formed them all on the Fifth Day.
• It was Mosheh who wrote of the river/waters which proceeded forth from Gan Aden,
the Garden of Eden, and which became four rivers:
10 And a river went out of Eden to water the garden; and from there it was parted, and
became four heads. 11 The name of the first is Pishon: that is it which compasses the
whole land of Havilah, where there is gold; 12 and the gold of that land is good: there is
bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it
that compasses the whole land of Cush. 14 And the name of the third river is Hiddekel:
that is it which goes in front of Assyria. And the fourth river is the Euphrates. Genesis
2:10-14
• It was Mosheh who wrote of our forefathers digging many wells of water.104
• It was Mosheh who wrote the moving account of Yoseph’s exaltation in Egypt and the
sovereign Hand of hwhy—who sent Yoseph into that country105 to save alive many
peoples and nations in the midst of a ravaging, seven-year famine (a result of no rain
water). Of course, Yisrael sojourning in Egypt was prophesied,106 and it set the stage for
the Exodus.107
• It was Mosheh who wrote of the promise that, if they obeyed Him, the blessing of hwhy
would be on the bread and water in the Land of Yisrael:
And you shall serve hwhy your Elohim, and He will bless
your bread, and your water; and I will take
sickness away from the midst of you.
Exodus 23:25

100
Penguins, the American Dipper ( http://www.youtube.com/watch?v=6ERPmoYsoMg ), Anhinga birds, the loon,
the cormorant, the duck, the goose.
101
http://www.answersingenesis.org/creation/v20/i1/fish_fly.asp
102
http://wiki.answers.com/Q/Do_northern_pike_eat_ducks
103
Cormorants, cranes, eagles, kingfishers, penguins, sea gulls, ducks, geese, etc.
104
Genesis 21:25-31; 26:18-32
105
Genesis 45:5,7,8, 50:20, Psalm 105:16-22
106
Genesis 15:13
107
Genesis 15:14 > Exodus 3:21-22, 11:3; 12:35-36

25
Since the USA has forsaken hwhy and His Torah, we are now seeing just the opposite in
so many regions of America today: Instead of being blessed, our waters have been
cursed. To cite a few of the many examples, we have: The Exxon Valdez, the Gulf Oil
Crisis, leaks in the Alaskan Pipeline, the oil leaking into the Kalamazoo River in
Michigan,108 the broken dams, our many flooding rivers (Cedar Rapids, IA;109 Nashville,
TN,110 etc.),111 and the industrial chemicals, fertilizers, and pesticides which have
polluted nearly every major body of water nationwide.
And while we often hear the Land of Promise was flowing with milk and honey,112 in the
Torah, Mosheh also described the Land of Yisrael as flowing forth with water in many
forms and in many locations:
For hwhy your Elohim brings you into a good land,
a land of brooks of water, of fountains and springs,
flowing forth in valleys and hills …
Deuteronomy 8:7
• And it was through Mosheh that hwhy prescribed water for many instances of cleansing
and/or judgment.113
t s r q u p e o n m l k y j x z w h d g b a

Through water, hwhy worked the deliverance of Mosheh at the time of his birth. Later,
many miracles were done through Mosheh, and some of the mightiest of those miracles
were related to water in some very special ways. Yet water (or the lack of water) also led
to Mosheh being unduly angry and disobeying hwhy. As a result, he was not permitted to
enter the Land of Promise. All in all, water was a subject of great significance very many
times in the life of this prophet. Thus, we see the relationship between Mosheh and water
(Mym = mayim = 90) as being another instructive reason the Spirit of hwhy caused “The
Prayer of Mosheh” to be set forth as Tehillah Ninety.

108
July 2010
109
June 2009
110
May 2010
111
One could argue, and perhaps rightly so, that the flooding of homes, towns, and even entire cities is just a self-
inflicted curse, since the wisdom of hwhy tells us not to even build anything where flooding could possibly occur.
This wisdom, while certainly indirect, is still there for the finding: Through the prophet Isaiah, hwhy speaks of
planting beside many waters (Isaiah 32:20; planting crops, but not building cities), so maybe the curse has come
upon such towns for not taking Him at His Word and making all of our riverside land regions major agricultural
centers instead of major urban areas. Deuteronomy 5:29
112
Exodus 3:8, 17; 13:5; Leviticus 20:24
113
Exodus 30:18-20; Leviticus 1:9, 13; 6:28; 8:6,21; 11:32; 14:5-6,8-9, 50-52; 15:5-27; 16:4,24,26,28; 17:15; 22:6;
Numbers 5:1-31; 8:7; 19:7-9, 13, 17-21; Deuteronomy 23:20-22

26
 Is There a Mathematical Reason That Psalm 90 is the Ninetieth?
hwhy Reveals Some of the Building Blocks of Creation
Mosheh was instructed in all the wisdom of Mitzrayim/Egypt.114 Living in the land of
Mitzrayim placed some regular, historical challenges on the wisdom required for peace
and order in that ancient nation. One of those challenges related to the yearly flooding of
the Nile River: Ancient surveyors were also geometers, and these people had to be adept
at reestablishing agricultural boundaries/property lines after the mighty flood waters
receded, often leaving many feet of new, black silt. They especially used right triangles
for this work.115 This appears to connect us to the name of Mosheh in a very significant
way—and one which hardly seems coincidental. The name of Mosheh adds to 345 in the
Hebrew language:
← ← ←
345 = (5) h + (300) S + (40) m = hSm = Mosheh/Moses
Given a simple, but profound fact from Geometry, the relationship between the number
345 and the number 90 becomes quickly apparent (and rather striking in light of the fact
that Mosheh authored Psalm 90):
In Geometry, a 3-4-5 right triangle is
a triangle which has one angle
that measures 90 degrees.
This hardly seems coincidental in light of the fact that Mosheh authored Psalm 90.
Readers may quickly form their own 3-4-5 right triangle in this manner:
1. Construct a 90 degree angle using a protractor, T-square, or triangle.
2. Mark off exactly 3 units on one side of the right angle.
3. Mark off exactly 4 units on the other side of the right angle.
4. Form a triangle by joining the 3rd mark on one side of the angle with the 4th mark
made on the other side of the angle.
5. This longer side of the triangle, the side formed in step 4, is called the hypotenuse, and
it will measure exactly five units in length.
[Note: If such tools are not at one’s disposal, simply use the corner of a piece of paper:
On the paper, mark off exactly three inches from the corner one way, and exactly four
inches from the same corner the other way. Then join the 3-inch mark to the four-inch
mark. If you then measure the “hypotenuse,” it should be exactly 5 inches in length.]
All other triangles whose sides maintain this proportionality will also be right triangles:
A 6-8-10 right triangle, a 9-12-15 right triangle, a 12-16-20 right triangle, a 15-20-25
right triangle,116 a 18-24-30 right triangle, etc. Who made the 3-4-5 right triangle

114
Acts 7:22
115
http://www.cheops-pyramide.ch/khufu-pyramid/pyramid-alignment.html
116
15-20-25 is the successive number of Hebrew letters in each of the three lines of the Birkat Kohanim/Aaronic
Blessing. For more details on this, see the article “Birkat Kohanim: The Priestly Blessing and the Messiah’s
Nazarite Vow.”

27
“work?” We assert it was no one but hwhy Himself. While this is one of the simpler, but
more well-known results from Geometry, there are many more stunning results of this
sort which surround polygons and angle degree measures. This writer now calls these
amazing results “the building blocks of Creation.” And while this knowledge was
certainly applied as part of “the wisdom of Egypt,” no one but hwhy can lay the ultimate
claim of Ownership upon such things. That Mosheh (345) would be the inspired author
of Tehillah 90, is certainly part of hwhy showing His ultimate claim of Ownership on such
amazing geometrical results. The unit of measure which we call the degree is regarded
by this writer as one of these building blocks of Creation, and a great body of geometrical
evidence shows us the degree is a unit of measure which came directly from the Mind of
hwhy.
In Hebrew, if the letters of the name Mosheh are reversed, we obtain the word ha’Shem:
← ← ←
345 = (40) M + (300) S + (5) h = MSh = ha’Shem = the Name
In Hebrew, ha’Shem means “the Name,” and it is a phrase which most often refers to the
Qadosh Name of hwhy—the Name which is/has been/will be His Memorial. This is His
Memorial by which He is to be remembered, praised, and honored to all 1000 generations
of mankind.117 This connection between Mosheh and ha’Shem is significant because the
prophet revealed the greatness of the Name of hwhy through the Creation account:
We see His Name unfolding from creative power (Elohim, Genesis 1)
into covenant power (hwhy, Genesis 2), the latter of which brings
about a creative change on the inside of man.118
* * * * * *
And we should take this moment to speak briefly of gematria (what we have chosen to
call misparim119) and numerology. We assert that no group—regardless of spiritual
persuasion—can lay a personal claim to either gematria or numerology. Historically,
those known as cabbalists120 have used gematria and numerology to draw further spiritual
conclusions121 from the Hebrew Scriptures.122 But even before cabbalists (and
cabbalism123) became as popular and commonly known as they are today, for centuries,
Hasidic Jews used gematria to more fully understand the Torah. In his book, “The
Chosen,” Chaim Potok has highlighted some of the riveting conversations historically
had amongst the Hasidic Jews as they used gematria to learn and teach spiritual issues

117
Exodus 3:14-15, Deuteronomy 7:9
118
2Corinthians 3:17-18; 5:17, 21; Colossians 1:6, 10 > Matthew 13:8, 23
119
The Hebrew word meaning “numbers.”
120
(or, kabbalists)
121
Nor do we necessarily agree with all of their conclusions, since some Kabbalistic teachings have been shown to
sow unrighteous speculation (Deuteronomy 29:29) and to set forth contradictions to the immutable Torah of hwhy.
122
Yet we see their use of gematria to be skewed, or misguided, since they sometimes derive results/conclusions
which are anti-Torah in nature.
123
(or, Kabbalism)

28
which they felt were relevant in fulfilling the Shema.124 Today, among those many
believers in the Messiah who have not truly sought out the matter,125 a significant
multitude risk committing blasphemy of the Spirit by attributing gematria and
numerology to the working of Satan. To be sure, any kabbalists who delve into Jewish
mysticism and who advocate anything contrary to the Torah,126 all such persons are not to
be heeded or feared.127 But if the Spirit of the Messiah reveals His favor and truth
through a rightly divided use128 of inspired misparim values129—number connections
which add significantly greater light and knowledge to our understanding130 while also
supporting and confirming every true doctrine of Scripture—then the Kingdom of Elohim
has come upon those who are opposing hwhy and His Torah. Persons who insist that
properly used/applied gematria and numerology are “of the Devil” jeopardize their
standing before hwhy and they are certainly in danger of facing the judgment which will
fall on those who blaspheme His Ruach ha’Qodesh.131 Gematria and numerology, if
properly used, are inspired results set forth by the Infinite Mind of hwhy and these
amazing phenomena reveal the inspiration of Ruach ha’Qodesh within His Eternal Word.
Tehillah 90 and the Prophet Mosheh
We will now step through Psalm 90 as the final part of this study. Since Mosheh was
the author of Tehillah 90, we should meditate on this song in light of the life and ministry
of this Elohim-ordained prophet. The words of this moving prayer have been a blessing
to people of faith across many centuries, and we should ponder some of the reasons why
this is so. Our understanding will also be furthered by exercising the context of this
psalm in light of Mosheh’s life and ministry.
♦ Psalm 90:1 ♦
Adonai, You have been our dwelling place in all generations.
Our Dwelling Place in All Generations
Reflecting back on the many sad, painful, and oftentimes tragic exiles of our
forefathers, it is significant that Mosheh would refer to Adonai132 as “our dwelling place
in all generations.”133 These words must have been of great comfort to many who were
thrust forth from homes, cities, and even countries. Imagine being cast out in the Russian
pogroms, or being herded into the German ghettos under the Nazi regime, and then
opening the Torah Scrolls one Shabbat to read Tehillah 90: What a great comfort it must

124
We argue they did not get a fuller revelation of misparim over the centuries since they were going forth without
belief in the Messiah—the One who opens the Storehouses of wisdom and knowledge to His chosen ones. See
2Corinthians 3:15-18, 4:4, Colossians 2:2-3, 2Timothy 1:10, Revelation 1:16
125
(and so, endangering their right to reign as kings in the Millennium: Proverbs 25:2)
126
(such as reincarnation)
127
Deuteronomy 13:1-4
128
2Timothy 2:15
129
2Timothy 3:16-17
130
Daniel 12:4
131
Matthew 12:22-32, Mark 3:28-30 (Ruach ha’Qodesh = Set Apart Spirit)
132
Meaning “Sovereign” or “Master” in Hebrew.
133
Psalm 90:1

29
have been to so many. What a great spiritual blessings that those of faith could overlay
these lines of comfort onto the unspeakable pain of losing homes and possessions and of
being thrust out of the only home or region they had ever known. In the midst of such
uncertainty, the One Certainty will always remain: hwhy is our strength, our refuge, and
yes, even our Dwelling Place. Of course, these words of Mosheh were also relevant
during the 40 years of wandering in the wilderness; for this was the time when Yisrael
dwelt in sukkot/booths—temporary shelters which were necessarily transient in nature
since it was never known when the Spirit of Elohim would arise and hwhy would lead His
people forth to their next location.134 It is of true encouragement to see that, in some
measure, all believers have a wilderness through which to pass during this life:
• Our bodies are temporary tabernacles of flesh.135
• During this life, we are sojourners in the earth136 (since our citizenship is in heaven137):
The meek will not “inherit the earth”138 until the Messiah establishes the Kingdom of
hwhy worldwide.
• Through persecution, many believers have139 (and still will) lose their homes, their
possessions, and even their lives.140
Psalm 90:2 ♦
Before the mountains were brought forth, or ever You
had formed the earth and the world: and from
everlasting to everlasting, You are Elohim.
The power of Elohim is displayed in the fact that He existed even before creating all
those things which were eventually brought into being:141 He infinitely supersedes this
Creation and His ancient wisdom has brought about the inexplicable marvels we see all
around us. eSwhy corrected the Sadducees, telling them their doctrinal error stemmed
from not knowing the Scriptures and from not knowing the power of Elohim:
eSwhy said to them, “Is it not for this cause that you err:
that you know not the Scriptures, nor the power of Elohim?
Mark 12:24
It is His eternal nature, along with the fact that He is “the Former of all things,”142 which
show us His unfathomable sovereignty, power, and foreknowledge. Nothing which hwhy
has created can ever come close to getting the upper hand over the One who created it.143

134
Numbers 10:35, Psalm 68:1
135
2Corinthians 5:1,4, 2Peter 1:13-14
136
Psalm 39:12, 119:19, 1Peter 2:11, 1John 2:15-17
137
Philippians 3:20
138
Psalm 37:9,29,34, Daniel 7:18,22,27, Matthew 5:5, Luke 19:17,19, Revelation 5:10, 20:4-6
139
Acts 8:3, Hebrews 10:34
140
Matthew 24:9
141
John 1:1-3
142
Jeremiah 10:16, 51:19
143
Proverbs 21:30-31, Romans 8:37-39

30
 ♦ Psalm 90:3-5 ♦
3 You turn man to destruction; and say, “Return, you children of men.”
4 For a thousand years in Your sight are as the day before when it is past,
and as a watch in the night. 5 You carry them away as with a flood; they are
as a sleep: in the morning they are like grass which grows up.
6 In the morning it sprouts, and grows up; until the
evening it is cut down, and withers.
You Turn Man to Destruction
“You turn man to destruction; and say, ‘Return, you children of men.’ ” Who better to
write these words than Mosheh? This was the prophet who pronounced the Word of
hwhy over many lives and the result was judgment, death, and destruction. In still other
cases, Mosheh had to give voice to the Word of hwhy even when death and destruction
had come upon his relatives.
• Death and Destruction Upon Egypt
The hand of hwhy on the land of Egypt is historical. In his refusal to let Yisrael go,
many plagues came upon the land; we see these many advanced warnings as the kindness
of hwhy as He gave Pharaoh and Egypt the opportunity to repent and hearken.144 The
final plague was the death of the first born which occurred on Pesach/Passover, and the
result was the death of many Egyptians.145
• A New Thing in the Earth
At the word of Mosheh, the ground opened and swallowed the disobedient company of
those who rebelled against the authority of hwhy through the priesthood: Dathan,
Abiram, and Korach all descended into the earth and perished.146 At that same time, fire
came forth from hwhy and consumed the 250 men who had followed the rebels and had
offered incense without authorization.
• The Many Who Fell During the 40 Years in the Wilderness
There were many who died throughout the forty years in the wilderness. Many died in
various plagues147 and some simply died of old age. In any case, this fulfilled the Word
of hwhy that, of all the adult generation who had come out of Egypt, only Caleb and
Yehoshua would enter into the Land of Promise.
• Aharon’s Sons Died Before hwhy
Nadab and Abihu, the sons of Aharon, died when offering strange fire before hwhy.
Despite the difficulty Mosheh had to direct Aharon, Eleazar, Ithamar, not to mourn and
not to leave the tabernacle.148

144
Some listened, but the king of Egypt would not be convinced. Exodus 10:7
145
Exodus 11:4-8, 12:11-14, 13:14-16
146
Numbers 16:1-35
147
1Corinthians 10:5-10
148
Leviticus 10:1-7

31
• The Death Penalty For Violating the Shabbat
Mosheh was given the word and spoke the judgment (of the death sentence) upon the
man who had gone out to pick up sticks on the Shabbat.149
• The Many Heathen Who Fell Before Yisrael During the 40 Years
Mosheh led Yisrael in those wilderness battles which saw the death of many members of
the heathen nations.
• Death to the False Prophet Balaam
Mosheh was still leading Yisrael when retribution and death came upon the false prophet
Balaam.150
“You turn man to destruction; and say,
‘Return, you children of men.’ ”

A Thousand Years in Your Sight are Like Yesterday

For many years, numerous teachers who uphold the Torah have taught of the
prophetic picture formed by the Seven Days of Creation. Not only does this prophetic
pattern prove the binding authority and continuity of the Seventh Day Shabbat from
Creation to the Kingdom, but it also shows us hwhy truly did declare the End from the
Beginning.151 hwhy set forth the Creation Week to show us the pattern of man’s recorded
history for the first seven millennia—from the Creation through Millennial Reign of the
Messiah. (See the chart in the Addendum: “The Week of 7,000 Years.”)
The Brevity of Life and the Age-Abiding Word of Elohim
Mosheh writes the brevity of man’s life is like grass:
… in the morning they are like grass which grows up.
6 In the morning it sprouts (Uwu), and grows up; until
the evening it is cut down, and withers.
Psalm 90:5-6
Our life is like the ephemeral grass: In the morning it sprouts and grows up; but as soon
as it is cut down, it dries up, withers, and dies. Man’s life is like one short day: No
sooner than it has begun to bud (in the morning), his mortal flesh is already taking him on
a descent to the inevitable, physical death—a death which is relatively just moments
away (in the evening) in light of the age-abiding Existence of hwhy and His Eternal
Word.152 Amazingly, these truths are all related to the tzi-tzit—the tassels which hwhy
commanded, through Mosheh to be worn by the sons of Yisrael in the four wings of their
garments:

149
Numbers 15:30-36
150
Numbers 31:1-8
151
Isaiah 46:9-10
152
Psalm 90:1-2

32
 37 And hwhy spoke to Mosheh, saying, 38 Speak to the sons of Yisrael,
and bid them that they make tzi-tzit (tuyu ) in the wings of their garments throughout
their generations, and that they put upon the tzi-tzit of each wing a cord of blue (techelet,
tlkt): 39 and it shall be to you for tzi-tzit, that you may look upon it, and remember all
the commandments of hwhy, and do them; and that you follow not after your own heart
and your own eyes, after which you use to play the harlot; 40 that you may remember and
do all My commandments, and be qadosh to your Elohim. 41 I am hwhy your Elohim,
who brought you out of the land of Egypt, to be your Elohim: I am hwhy your Elohim.
Numbers 15:37-41
In Tehillah 90, we are told man’s life is like grass—which buds/sprouts in the morning:
“In the morning it sprouts (Uwu), and grows up” …
The Hebrew word for “bud/sprout” (Uwu , tsoots), is the root word for tzi-tzit (tuyu ):
Uwu = tsoots = bud, blossom, bloom
And this is certainly one picture of what occurs when we meditate on His Torah:
Through meditation on His Torah, we are transformed
by the renewing of our minds.153
The Word of hwhy will grow within us:154
What starts as a small bud, a small thought, can grow into a
beautiful flower—a full and aromatic revelation of His Word and ways.
This flower will then develop into beautiful fruit, and by ones deeds,
“the lips of the righteous will feed many.”155
But through Tehillah 90, we see the tzi-tzit were intended to provide an even more
important lesson—a very necessary and sobering picture of man’s ephemeral life156 in
contrast with the Eternal Word of hwhy: The cord of blue/techelet was commanded to be
woven into the tassels/tzi-tzit, and this cord of blue was directed to be the item of special
interest. The cord of blue was to help us set our minds on the commandments of hwhy:
… and that they put upon the tzi-tzit of each wing a cord of
blue (techelet, tlkt): and it shall be to you for tzi-tzit, that you may
look upon it, and remember all the commandments of hwhy, and do them.
Numbers 15:38-39
Why was/is this cord to be the color blue? The blue is to remind us of His Word—the
Word which the psalmist tells us is forever set in the heavens above:157

153
Psalm 1:1-3, Romans 12:2, Ephesians 4:22-23
154
Mark 4:8, Colossians 1:5-6,10
155
Proverbs 10:21, John 15:7-10, Galatians 5:22-23
156
Psalm 90:12
157
(and the heavens are blue)

33
 Forever, hwhy, Your Word is set in the heavens.
Psalm 119:89
This explains why the cord was to be blue: It was to be blue like the heavens above.
Thus, this cord of blue speaks of the permanence of the Word of hwhy; it teaches us of
the enduring nature of the Word of Elohim, written as it is in the very heavens. The
commandments of hwhy abide for the ages. This enduring, immutable, age-abiding
nature of the Torah was taught by Mosheh: Because the Word of hwhy was written in the
heavens, and permanently intertwined with all of Creation,158 Mosheh thus called heaven
and earth to witness against Yisrael concerning their requirement to always uphold the
Law:
25 When you shall beget children, and children’s children,
and you shall have been long in the land, and shall corrupt yourselves,
and make a graven image in the form of anything, and shall do that which
is evil in the sight of hwhy your Elohim, to provoke Him to anger; 26 I call
heaven and earth to witness against you this day, that you shall soon utterly
perish from off the land whereunto you go over the Yarden to possess it;
you shall not prolong your days upon it, but shall utterly be destroyed.
Deuteronomy 4:25-26
If we oppose the Law of hwhy the very Creation must and will oppose us!159 The heavens
will not give rain,160 and the earth/land will spew us out.161 But this was not the only
time that Mosheh warned Yisrael the Torah of hwhy is permanently intertwined with His
Creation. Nor must we completely ignore the incident which apparently sparked the
command regarding tzi-tzit: A man had gone forth to gather sticks162 (to kindle a fire163)
on the Shabbat. Through the death sentence pronounced upon him, the Spirit shows
us/warns us of the serious nature of violating the Law of hwhy; while love-driven
obedience to the commandments of hwhy leads to age-abiding life, disobedience to His
Torah exhibits hatred towards hwhy 164 and invites just the opposite: immediate death.165
15 See, I have set before you this day life and good, and death and evil; 16 in that I
command you this day to love hwhy your Elohim, to walk in His ways, and to keep His
commandments and His statutes and His ordinances, that you may live and multiply, and
that hwhy your Elohim may bless you in the land where you go in to possess it. 17 But if
your heart turns away, and you will not hear, but shall be drawn away, and worship
other deities, and serve them; 18 I declare to you this day, that you will surely perish;
you will not prolong your days in the land, where you pass over the Yarden to go in to

158
Psalm 33:6, John 1:1-3, 2Peter 3:5
159
Romans 8:20
160
Leviticus 26:19, Deuteronomy 28:23, Psalm 107:33-34
161
Leviticus 18:26-28, 26:19-20,
162
Numbers 15:32-36
163
Exodus 35:3
164
Romans 8:7
165
Proverbs 9:18

34
possess it. 19 I call heaven and earth to witness against you this day, that I have set
before you life and death, the blessing and the curse: therefore choose life, that you may
live, you and your seed; 20 to love hwhy your Elohim, to obey His voice, and to cleave to
Him; for He is your life, and the length of your days; that you may dwell in the land
which hwhy swore to your fathers, to Abraham, to Yitschak, and to Ya’acob, to give them.
Deuteronomy 30:15-20166
For those who wear the tzi-tzit, perhaps you have noticed when bowing in prayer that,
figuratively speaking, heaven touches earth:167 The cord of blue—representing His
eternal Word in the Heavens—touches the earth. So it is, through prayer, when we are
doers of His will: Those who continually draw near to hwhy in the heavens will also
become ambassadors in bringing the Presence of hwhy into the lives of others on earth.
Heaven touches earth and His Presence is made known whenever we do His will, and
prayer must be on the forefront of such great deeds.168 But our main purpose here is to
continue pondering the brevity of man’s life in contrast with the Eternal nature of Law of
hwhy. For this is the contrast pictured in the tzi-tzit—a most powerful reminder of His
commandments.
The Word of hwhy through Yeshayahu/Isaiah also compared the transient nature of
man’s life to the age-abiding Torah of hwhy, and as he cried out, the prophet referred
back to this brevity of man’s life—brevity which was first spoken of by Mosheh in
Tehillah 90. Because Elohim abides throughout all generations, His Word—His Torah—
will abide169 even when generations upon generations have passed away:
6 The voice of one saying, “Cry!” And one said, “What shall I cry?”170
“All flesh is grass, and all the goodliness thereof is as the flower of the field.
7 The grass withers, the flower fades, because the breath of hwhy
blows upon it; surely the people are grass. 8 The grass withers,
the flower fades; but the Word of our Elohim stands forever.”
Isaiah 40:6-8
Like Mosheh,171 eSwhy the Messiah also spoke of the age-abiding permanence of the
Word of hwhy by connecting it with the permanence of the heavens:
17 Think not that I came to destroy the Torah or the Prophets:
I came not to destroy, but to fulfill. 18 For verily I say to you, Till heaven and
earth pass away, one jot or one tittle shall in no wise pass away from the Torah,
till all things are accomplished. 19 Whosoever therefore shall break one of these least
commandments, and shall teach men so, shall be called least in the Kingdom of Heaven:
but whosoever shall do and teach them, he shall be called great in the Kingdom of
166
Deuteronomy 31:28-29
167
Matthew 6:9-10
168
Luke 24:19
169
Deuteronomy 7:9, Matthew 5:17-20
170
The response to this question is set off just below it, beginning with, “All flesh is grass” …
171
Deuteronomy 18:15-19

35
 Heaven. 20 For I say to you, that except your righteousness shall exceed that of the
scribes and Pharisees, you will by no means enter into the Kingdom of Heaven.
Matthew 5:17-20
Like Mosheh, eSwhy was calling heaven and earth to witness against those who would
break the commandments of hwhy and so teach others. Sad to say, many of those who
purport to follow the Messiah in our days are doing this very thing. They somehow
imagine He has abolished the Torah when study shows all of His emissaries fully upheld
it as they followed His Example.172 And there were other times the Savior spoke of the
Word of hwhy being set in the heavens:173
16 The Law and the Prophets were until Yochanan:
from that time the Good News of the Kingdom of Elohim is
preached, and every man enters violently into it. 17 But it is
easier for heaven and earth to pass away, than for
one tittle of the Torah to fall. Luke 16:16-17
Yet this age-abiding nature of the Word was also set forth by the emissaries of the
Messiah; it was taught by the emissary Kepha:
22 Seeing you have purified your beings in your obedience to
the truth unto unfeigned love of the brothers, love one another from
the heart fervently: 23 having been begotten again, not of corruptible seed,
but of incorruptible, through the Word of Elohim, which lives and abides. 24 For,
All flesh is as grass, and all the splendor thereof
as the flower of grass. The grass withers, and the flower falls,
25 but the Word of hwhy abides for ever.
And this is the word of Good Tidings which was preached to you.
1Peter 1:22-25
Kepha taught that the Word of hwhy is the eternal seed174 of the Spirit within us, and it is
our only hope for age-abiding life. Like Mosheh and Isaiah, we see that Kepha
contrasted the ephemeral nature of man’s existence with the Eternal Word.175 Like
Mosheh and like Isaiah, we believe Kepha knew this was the picture provided by the tzi-
tzit. And this contrast was also taught by the emissary Yochanan/John:
16 For all that is in the world—the lust of the flesh
and the lust of the eyes and the pride of life—is not of the Father,
but is of the world. 17 And the world passes away, and the lust thereof:
but he that does the will of Elohim abides for ever!
1John 2:16-17

172
Romans 2:13, 3:31, 2Peter 2:21, 1John 2:4-6, 5:1-3, 2John 6, Revelation 12:17, 14:12, 22:14
173
Deuteronomy 4:26, 30:19, 312:28, Psalm 119:96
174
What James called “the implanted Word.” James 1:21, ISRV, ASV, or Darby (or the literal Greek text)
175
Of course, Kepha was largely citing/quoting Isaiah 40:8, although not word-for-word.

36
All these texts show us a significant portion of what hwhy wants us to remember and
ponder whenever we look on the cord of blue/tzi-tzit:
Not only are we to remember His commandments, per se,
but we are to remember the age-abiding aspect of His Word:
Because they are written in the heavens, His commandments—if upheld
and obeyed from a loving heart—hold the power of eternity.176
So the cord of blue displays the age-abiding power of righteousness revealed in the Word
of hwhy:177 Given the commands of hwhy will abide for a thousand generations,178 we
assert there is great power in working righteousness. Contrast those who hold an outward
form of reverence, but who have denied its power.179 And who can testify of having
experienced this power? Anyone who has willingly given his or her life, even in the
smallest ways, to help someone in need can speak of the inner power, the sobering, love-
filled reality of what it does in one’s heart to impart the authentic love of Elohim toward
another person. There is real, abiding power in such deeds, and even the Messiah teaches
us that that these good works will reach into eternity:180
The power of such deeds
is age-abiding.
And all those who have been recipients of such love have also been touched by the power
of the eternal nature of the Word experienced by the kindness of hwhy through others.
So we see the tzi-tzit intend to show us the transient wrapped up in the heavenly and
eternal Commandment: The “buds”181 (i.e., knots) on the tassels speak of our ephemeral
lives182 and the importance of upholding His Word so that we might gain an inheritance
in the age-abiding Kingdom yet to come. The cord of blue (representing the eternal
commandments) wrapped around the transient buds of ephemeral grass (representing
man’s fleeting life) also remind us of the Jewish prayer:
“May his soul be bound up in
the bond of eternal life.”
His written and Living Word183 is our only hope for gaining such a standing: To be
bound up in the bond of eternal life, we must abide in the Messiah, and His Word must

176
Yet only a proper relationship with the Messiah (the Living Word, John 1:1-3,14-15) can release the eternal
power which is inherent in His written Word: 2Timothy 1:10, Matthew 19:16-17, John 5:39-40, 6:63,66-68, 1Peter
1:22-25, 1John 2:15-17, 5:1013, 2Timothy 3:15.
177
The Messiah, the Living Word, displays/possesses the same power. Hebrews 7:16
178
Deuteronomy 7:9, Psalm 105:8
179
2Timothy 3:1-5
180
Matthew 10:40-42, Mark 9:41
181
Remember: The root word for tzi-tzit ( tuyu ) is tzootz/tsoots ( Uwu )—the Hebrew word for bud/sprout used to
describe man’s brief life in Tehillah 90:5-6.
182
Like the grass which buds in the morning and is cut down in the evening, we are here one day and gone the next.
183
John 1:1-3,14

37
abide in us.184 This is the picture which the tassels/tzi-tzit present as we meditate on His
age-abiding Word. The tzi-tzit represent the eternal Commandment185—the qadosh
Commandment186—and our need to abide in His Word through meditation and
obedience.187 For it is only those who are qadosh/set apart,188 only those doing His
commandments,189 who will be honored with the greatness of entering into the First
Resurrection:190 “The lawless will not arise in the judgment, nor sinners in the
congregation of the righteous.”191 If we truly desire to inherit age-abiding life, the age-
abiding nature of the Word of hwhy is another significant aspect of numbering our
days:192 Only those who uphold His Torah will inherit age-abiding life as they enter into
the Messianic Age.193
♦ Psalm 90:6-11 ♦
7 For we are consumed by Your anger, and by Your wrath
we are troubled. 8 You have set our iniquities before You, our secret
in the light of Your countenance. 9 For all our days are passed away in Your wrath:
We spend our years as a meditation. 10 The days of our years are seventy years;
and if by reason of strength they are eighty years, yet is their strength labor
and sorrow; for it is soon cut off, and we fly away. 11 Who knows the
power of Your anger? As is Your fear, so is Your wrath.
Yisrael’s Sins Set Before hwhy
The disobedience of Yisrael in the wilderness teaches us something which is very
important:
When a person walks in rebellion, there is
a limit to the chesed/lovingkindness of hwhy.
We recall the judgment of hwhy which fell upon the house of Eli. His sons were priests
who had made the sacrifice of hwhy contemptible;194 and they had committed immorality
with the woman at the Tabernacle in Shiloh.195 Evidence also shows us that, like his
sons,196 Eli had also been a self-serving glutton over the offerings of hwhy.197 Because of
all this, hwhy reached His limit: Elohim declared that the sin of Eli’s house would not be
expiated with sacrifice forever; they would be held guilty to the Messianic Age:

184
John 15:4,7, Colossians 3:1-2, 15-17
185
John 12:50, Romans 16:26 > Genesis 1:3, 2Corinthians 4:6, 1John 2:7
186
2Peter 2:21
187
Psalm 1:1-3, 37:31, 40:8, Isaiah 51:7-8, Romans 12:2, Ephesians 4:22-23
188
Romans 7:12, Revelation 20:6
189
Matthew 5:17-20, Romans 2:13
190
1John 2:15-17
191
Psalm 1:6
192
Psalm 90:12
193
Romans 2:13
194
1Samuel 2:12-17, Malachi 1:6-7,12, Hebrews 6:4-8, 10:29
195
1Samuel 2:22
196
1Samuel 2:12-17
197
1Samuel 2:27-29, 4:18

38
 12 In that day I will perform against Eli all that I have spoken
concerning his house, from the beginning even to the end. 13 For I have told
him that I will judge his house for ever, for the iniquity which he knew, because
his sons brought a curse upon themselves, and he restrained them not. 14 And
therefore I have sworn to the house of Eli, that the iniquity of Eli’s house
shall not be expiated with sacrifice nor offering for ever.
1Samuel 3:12-14
Much like the house of Eli, Yisrael had reached the limit with hwhy: Because of their
unbelief,198 Elohim pronounced judgment on the entire generation that came forth from
Egypt:
20 And hwhy said, I have pardoned according to your word: 21 but in very deed, as I live,
and as all the earth shall be filled with the splendor of hwhy; 22 because all those men
that have seen My splendor, and My signs, which I wrought in Egypt and in the
wilderness, yet have tempted Me these ten times, and have not hearkened to My voice;
23 surely they shall not see the Land which I swore to their fathers, neither shall any of
them that despised Me see it: 24 but My servant Caleb, because he had another spirit
with him, and has followed Me fully, I will bring him into the land whereinto he went;
and his seed shall possess it. 25 Now the Amalekite and the Canaanite dwell in the
valley: tomorrow you turn, and get you into the wilderness by the way to the Yam Suf. 26
And hwhy spoke to Mosheh and to Aharon, saying, 27 How long shall I bear with this evil
congregation, that murmur against Me? I have heard the murmurings of the children of
Yisrael, which they murmur against Me. 28 Say to them, As I live, says hwhy,199 surely as
you have spoken in My ears, so will I do to you: 29 your dead bodies will fall in this
wilderness; and all that were numbered of you, according to your whole number—from
twenty years old and upward—that have murmured against Me, 30 surely you shall not
come into the Land, concerning which I swore that I would make you dwell therein, save
Caleb the son of Jephunneh, and Yehoshua the son of Nun. 31 But your little ones, that
you said should be a prey, them will I bring in, and they shall know the land which you
have rejected. 32 But as for you, your dead bodies shall fall in this wilderness. 33 And
your children shall be wanderers in the wilderness forty years, and shall bear your
whoredoms, until your dead bodies are consumed in the wilderness. 34 After the number
of the days in which you spied out the land, even forty days, for every day a year, shall
you bear your iniquities, even forty years, and you shall know My alienation. 35 I, hwhy,
have spoken, surely I will do this to all this evil congregation, that are gathered together
against Me: in this wilderness they shall be consumed, and there they shall die. 36 And
the men, whom Mosheh sent to spy out the Land, who returned, and made all the
congregation to murmur against him, by bringing up an evil report against the Land,
37 even those men that did bring up an evil report of the land, died by the plague before
hwhy. Numbers 14:20-37

198
Psalm 95:8-11, Hebrews 3:7-11, 14-19, 4:2
199
This is where hwhy swears by Himself.

39
There was nothing that could be done to reverse this decree: No sacrifice could bring
about a change in the Mind of hwhy. While their sin had been pardoned,200 Yisrael would
still pay the price for their rebellion; their sin had been permanently set before hwhy and
the punishment could not be altered: 201 These people had forfeited their hope of entering
into the Land of Promise. The same thing occurred with King David:202 While he was
forgiven for sinning against Uriah the Hittite,203 hwhy declared the sword would never
depart from his house.204 We see David and his house suffered many things after this
time. Forgiveness does not mean a person will be free from the consequences which sin
may set in motion. So while hwhy pardoned the sin of Yisrael in the wilderness, He
oversaw their death and destruction across the next forty years until all who had walked
in unbelief died without entering into the Land of Promise.
The Fear of hwhy and His Wrath
The fear of hwhy and His wrath are commensurate, only the two are inversely
proportional:
The more a person fears/reverences hwhy, the less of His wrath that one
will personally experience: The less a person reverences Him, the more
personally that one will experience His wrath and punishment.
Those who have authentic love for hwhy also possess a deep reverence for His Word, His
will, and His ways; Yochanan tells us this perfect/complete love casts out fear:
17 In this is our love made perfect, that we may have boldness
in the day of judgment: Because as He is, so are we in this world.
18 There is no fear in love; but perfect love casts out fear: Because
fear has punishment. He that fears is not made perfect in love.
19 We love Him, because He first loved us. 1John 7:17-18
In these Last Days, unlike the majority of those who profess to believe, we must never
imagine that we have “arrived” in regard to knowledge, understanding, or obedience: We
seek an Infinite Creator,205 and there is always more to learn and there is always more to
do as we press on toward His eternal Kingdom.206

200
Numbers 14:20. The sin of Eli and his sons was not pardoned.
201
Psalm 90:7-9
202
2Samuel 12:1-9
203
2Samuel 12:13
204
2Samuel 12:10-14. As David killed Uriah (vs. 9) with the sword, the doing of his own hands was done unto him.
Proverbs 12:14, Isaiah 3:11
205
Genesis 15:5, Job 9:9-10, Psalm 145:3, Romans 11:33
206
Philippians 3:7-14

40
 ♦ Psalm 90:12 ♦
To number our days, thus is the knowledge,
and we will bring hearts of wisdom.
Many have spoken of this Scripture and the need to ponder the brevity of life. The
value of time207 is something which many are not taught. But who obtains more wisdom
to help live life to the fullest? How do we acquire the most wisdom to be truly useful for
His Kingdom? It is those who possess a somber awareness of how painfully short life is
who also find the motivation in the Spirit to live with purpose and uprightness of heart.
And we have nearly all heard and used the following preface: “Life is too short to” …
(you fill in the blank). And it really is true: Knowing the brevity of this life helps us to
better focus on the things that matter the most during this earthly existence. But we
should also note here the context in which Mosheh numbers the days of man:
While man can barely scrape out
seventy or eighty years in this life,208 hwhy
accounts 1000 years as yesterday.209
Knowing His eternal, age-abiding existence gives us the faith to face each day: In His
unstoppable sovereignty,210 the One who, alone, possesses immortality will oversee the
minutest details of our lives.211 Knowing our life is a fleeting vapor,212 while also
knowing He abides in eternal sovereignty, is also a necessary part of numbering our days.
True humility springs forth based on what we are in relation to hwhy, not on what we are
in relation to others.213 And ongoing humility is essential for getting the most out of our
lives, and for wisely using the fleeting time we have on this earth. Thus, we see the
wisdom of numbering our days in comparison to the true Elohim—the One Daniel called
“the Ancient of Days,214 the One whose days are without number.
♦ Psalm 90:13 ♦
Return, hwhy, until when? And let it repent You
concerning Your servants.
With this question, Mosheh was not only praying for the redemption of all Yisrael, he
was also inquiring about the coming of the Messiah: “Until when?” is the literal Hebrew
for “ytm de” (ad matai)—what most translations render as, “How long?” We prefer the
former, literal rendering since the Spirit uses it to immediately remind us of the words
written by Kepha regarding those prophets who sought hwhy and who asked Him about
the coming of the Messiah:

207
Colossians 4:5
208
Psalm 90:10
209
Psalm 90:4, 2Peter 3:8
210
Proverbs 21:30-31, Ephesians 1:11
211
Psalm 37:23, Proverbs 16:9
212
James 4:14, Psalm 89:47
213
2Corinthians 10:12
214
Daniel 7:9,13,22

41
 10 Of this salvation, the prophets have enquired and searched
diligently, who prophesied of the favor to you: 11 Searching what, or
what manner of time the Spirit of the Messiah who was in them
did signify, when He testified beforehand the sufferings of
the Messiah, and the splendor that should follow.
1Peter 1:10-11
This tells us all the prophets wanted to know: “Until when?” When would the Messiah
come and fulfill the Promise of His appearing? Returning to the prophetic words of
Mosheh, we consider the misparim for the first four words of Tehillah 90:13,
← ← ←
(106) Kydbe (100) le (109) Mxnhw (450) ytm (74)de (26) hwhy (313) hbwS
when? Until :YHWH Return

“Return, hwhy: Until when?” From the misparim and their reduced values, we see further
evidence that this is a question of prophetic Messianic significance.
The reduced value of “Return” (313) is 7: (3 + 1 + 3 = 7)
The reduced value of “YHWH” (26) is 8: (2 + 6 = 8)
The reduced value of “Until” (74) is 2: (7 + 4 = 11 and 1 + 1 = 2)
The reduced value of “when” (450) is 9: (4 + 5 + 0 = 9)
Adding the reduced values for these words, we obtain 7 + 8 + 2 + 9 = 26; but 26 is the
misparim of the Qadosh Name:
← ← ←
26 = (5) h + (6) w + (5) h + (10) y = hwhy = YHWH
We regard this as further evidence that Mosheh’s question was Messianic in nature: For
the Messiah would be “the Prophet like” Mosheh: He would appear, speaking in the
Name of hwhy with great power and authority.215 And when He appeared the first time,
the Messiah solemnly testified He had come in His Father’s Name.216 Not only so,
eSwhy will come the second time in the Name of hwhy:
37 Yerushalayim, Yerushalayim, that kills the prophets,
and stones those that are sent to her! How often would I have gathered
your children together, even as a hen gathers her chickens under
her wings, and you would not. 38 Behold, your house is left
to you desolate. 39 For I say to you, You shall not see Me
henceforth, until you will say,
“Blessed is He that comes in the Name of hwhy.”217
Matthew 23:37-39

215
Deuteronomy 18:18-19, Matthew 7:28-29 >> Luke 24:19, John 9:26-33, Acts 2:22
216
John 5:43, 10:25
217
Psalm 118:26

42
We see this Scripture as prophetic—not only prophetic of the many Yahudim who are
now coming to faith in the Messiah at the End of the Age, but also prophetic of the end of
the manmade Jewish tradition which nullifies the Word of Elohim.218 Of course, we
speak of the unscriptural Jewish tradition of not uttering the Name of hwhy. hwhy
indicated His Name would never again be heard in the mouth of any Yahudi219 who had
return to sojourn in the land of Egypt.220 In light of this prophecy, we see Judaism’s
modern day tradition of not uttering His Name as a fulfillment of this proclamation:
Those who yet remain in Egypt—a type of spiritual bondage—will not utter His Name.
But as more and more Yahudim221 are now being released from spiritual bondage,
believing in eSwhy and seeing the Torah in the light which the Messiah shines upon it,222
and as they are taught of the Spirit to uphold the original edicts of the Word of hwhy, they
are also realizing the Name of hwhy is to be spoken with reverence and uttered or sung in
times of prayer and worship.223 In advance of the Messiah’s return, we only expect this
aspect of True Worship to be more fully restored as increasingly more believers partake
in fulfilling the Word of hwhy224 through memorializing His great Name.
♦ Psalm 90:14-15 ♦
14 Satisfy us in the morning with Your chesed/kindness,
that we may rejoice and be glad all our days. 15 Make us glad
according to the days wherein You have afflicted us,
and the years wherein we have seen evil.
They are New Every Morning
During the 40 years in the wilderness, once the manna began falling from heaven,
without fail, it was given to Yisrael every morning (except on Shabbat):225
33 And Mosheh said to Aharon, Take a pot, and put an omerful
of manna therein, and lay it up before hwhy, to be kept throughout your
generations. 34 As hwhy commanded Mosheh, so Aharon laid it up before
the Testimony, to be kept. 35 And the children of Yisrael did eat the manna
forty years, until they came to a land inhabited; they did eat the manna
until they came to the borders of the land of Canaan.
Exodus 16:33-35
While those many thousands who disobeyed the Word of Elohim were judged or
punished (and immediately or eventually died), even when rampant rebellion moved

218
Matthew 15:3, 7-9, Mark 7:6-13
219
(i.e., Jew)
220
Jeremiah 44:1-26
221
(i.e., Jews)
222
John 4:25, 2Corinthians 3:14-16, 2Timothy 1:10
223
2Samuel 22:50, Psalm 7:17, 9:2, 18:49, 61:8, 66:2,4 68:4, 92:1, 96:2, 105:1, 135:3, 149:3, Isaiah 12:4, Joel 2:28-
32, Romans 15:9
224
Psalm 118:26 > Matthew 23:37-39
225
Exodus 16:21-31

43
through the camp,226 nothing could ever change the daily faithfulness of hwhy in
providing for His people. Mosheh wrote of this manna-provision (and the higher spiritual
provision of which it spoke) when he prayed:
Satisfy us in the morning with Your kindness …
Psalm 90:14
And not only do the words of Mosheh recount this daily blessing of manna—given in the
faithfulness of hwhy—but we also see the famous words of Yirmeyahu/Jeremiah as
remembering the faithfulness of Elohim in pouring out daily love and provision for His
people:
21 This I recall to my mind, therefore I wait: 22 The kindnesses hwhy!
For we have not been consumed; for His compassions have not ended.
23 They are new every morning; great is Your trustworthiness.
Lamentations 3:21-23, ISRV
Of course, the manna was no longer falling in the days of Yirmeyahu, but hwhy changes
not.227 So, like Yirmeyahu, we know the Most High still bestows this daily love and
kindness on His own and that He is pleased to do this because He delights in chesed
(lovingkindness), judgment, and righteousness; it is the delight He has in doing these
things which makes hwhy faithful. We believe our morning sacrifice in prayer228 answers
to this giving and gathering of the manna: Those who seek hwhy early229 will obtain a
special blessing of spiritual manna which cannot be had later: For when the Sun grew
hot, the manna melted.230
♦ Psalm 90:16 ♦
16 Let Your work appear to Your servants, and Your splendor
to their children. 17 And let the beauty of hwhy our Elohim
be upon us: and the work of our hands establish upon us;
and the work of our hands, establish it.
A Prayer for the Future Generations
The desire of parents to have their children see better days is only natural. Oftentimes,
parents want their children to have an easier life, a better education, or more money and
social prestige than they were afforded. But above all that we desire for our children, our
lives should be ordered to continually pray and work so that they will see better days
from a spiritual standpoint. Such is the Prayer of Mosheh: He wanted the subsequent
generations of Yisrael to see the splendor of hwhy in the Land of Promise. And we are of
the view that Mosheh was only expressing the desire which his own parents and
grandparents had possessed for he, Aharon, and Miryam/Miriam. We say this based on

226
1Corinthians 10:5-10
227
Malachi 3:6 > Lamentations 3:21-23
228
Psalm 5:1-5, 59:16-17, 88:13; 92:2; 110:3; 119:147; 130:6; 143:5-12; Mark 1:35
229
Psalm 63:1, Isaiah 26:9, Mark 1:35
230
Exodus 16:21

44
the meaning of the names of Mosheh’s father and mother: His father’s name was Amram
and his mother’s name was Yochebed:231
← ← ←
Mrma = Amram = A People Exalted
dbkwy = Yochebed/Jochebed = hwhy is Splendor
So Amram’s name reflects the desire that Yisrael would become an exalted people. And
we see time and again that this was also the very same desire expressed by hwhy for His
chosen nation:232
Yisrael’s exaltation as a people was to the intent
that hwhy would be exalted in all the earth.233
Of course, Yisrael had to be exalted to freedom before any of this could occur, and we
see Amram’s name as having been prophetic of the approaching time when the
deliverance from Egypt would come. Many Yisraelites must have known of the
prophecy spoken over their nation: specifically, that they would be set free after 400
years.234 So it is not unreasonable to think that Mosheh’s grandparents named Mosheh’s
father with the coming deliverance in the forefront of their minds.
Speaking of the splendor of hwhy, Mosheh’s mother’s name, Yochebed, was also
prophetic of the nation’s exaltation: On Mount Sinai, hwhy would more greatly reveal
His Name and His splendor to Mosheh.235 And Yisrael was commissioned to spread the
greatness of the Name of hwhy, and His splendor, throughout all the earth.236 We are
amazed to think about this woman’s name in light of the ministry which her son, Mosheh,
would eventually fulfill. We see that even Mosheh’s grandparents contributed to the
fulfillment of this vision237 and they, along with the parents of Mosheh, will see in the
resurrection that hwhy had done exceeding abundantly beyond all they had asked or
thought.238
Passing on a valid spiritual legacy is of far greater value than anything else we can
provide for our children. Yet we fear that so many parents will fall short in this regard
due to the presently prevailing nature of Satan’s mystery of lawlessness.239 We speak of
the predominant deception which has the majority of the religious world rejecting the
Torah240—the Age-abiding Word which hwhy has stated will remain in force across the
many eons of time which it will take to bring forth 1000 generations of mankind upon the

231
Exodus 2:1, 6:20, Numbers 26:59
232
Deuteronomy 28:13,44, Isaiah 58:13-14, Jeremiah 17:24-26
233
Exodus 9:13-16, Deuteronomy 4:6, Psalm 67
234
Genesis 15:12-14
235
Exodus 33:18 - 34:7, 2Corinthians 3:7-9
236
Deuteronomy 4:6, Psalm 67, 1Kings 10:1-9
237
(since they had named Yochebed)
238
Ephesians 3:20
239
2Thessalonians 2:7-9, 2Timothy 4:3-4
240
The Torah by which Sha’ul lived (Acts 24:14) and taught (2Timothy 3:16-17).

45
Earth. These are the one thousand generations which He has foreordained/prophesied in
the Law:
So then, you must know that hwhy your Elohim, He is Elohim—
the faithful El—keeping His covenant and His lovingkindness with those that
love Him and keep His commandments to a thousand generations.
Deuteronomy 7:9241
Since we are only about 6000 years (and around 120 generations) from the Creation, it
does not require much calculation to see that the increase of the Messiah’s Government242
has just barely begun: With some 870 – 880 generations yet to be born on the earth, 243
this time period will likely see the passing of another 40,000 to 100,000 years. It is also
evident that this far-reaching time span will extend many eons past the fast-approaching
Millennial Reign of eSwhy, as the Messianic Age begins in full.244 We pray that many
parents will bless their children by seeking and finding the truth of these matters so that,
like Abraham, you can command your household and your children after you, to keep the
way of hwhy.245 Nothing will better establish “the work of our hands” than to have
children who have seen, learned, and embraced the wisdom in living their lives for the
Most High Creator. Not only will they continue the legacy, but we can rest in the fact
that, if they seek Him wholeheartedly, they will often do even greater things than
ourselves as the spiritual history of the Eternal Kingdom unfolds.
t s r q u p e o n m l k y j x z w h d g b a

Summary
Tehillah 90 sets forth hwhy as the King (90) of Eternity: He abides across all the ages
of time, and this present Creation is the smallest dot on an Infinite Time Span. In light of
this, our extremely short lives should be lived for Him alone. Of course, the misparim of
water (90) has been used of the Spirit to lead us to realize the far-reaching significance
which this element played in the life of the prophet Mosheh on so very many occasions.
Many great things were done by the man who wrote and prayed the prayer which hwhy
has inspired to be placed as the Ninetieth Psalm, and many of these events had water as
the central subject.
We will close with a final note on misparim and numerology: Many Jewish scholars
have contributed towards the writing of the Mishnah and the Talmud. While these
commentaries surely had many contributors whose lives and efforts only intended to
uphold the Torah, inevitably, the opinions of men still found their way onto the pages of
the most-well-intended efforts. Given that well-educated and well-intended rabbis could

241
Matthew 5:17-20, Luke 21:33
242
Isaiah 9:7
243
Psalm 102:17-18
244
Revelation 20:4-6
245
Genesis 18:17-19

46
set forth so many variations, opinions, and even stark disagreements over the meaning246
of certain critical texts, we feel there is more than enough evidence to make our point:
Man’s commentaries do not offer clarity;
they often sow confusion; and they may
even advocate disobedience.
And in the case of the latter-mentioned work,247 we find its pages set forth directives and
teachings which clearly oppose the edicts of the immutable Torah.248
In this series of articles, “Ha’Misparim La’Debarim: The Numbers of the Words,” we are
setting forth the view that, if properly used and properly understood, misparim and
numerology249 provide us with the Most High’s very own commentary on His Word.
And should we expect anything less than this from the One of whom Yoseph bore such
great witness,
“Do not interpretations belong to Elohim?” 250
Genesis 40:8 t
t s r q u p e o n m l k y j x z w h d g b a

Postscript
Nothing in this article intends to contradict a work which has recently been written by
Stephen Denke: “The Quest for Qabalah, a trip to the Dark Side and Witchcraft.”
See this information/article at:
http://www.sightedmoonnl.com/?page_id=670 .

This brother and I are in agreement that kabbalistic concoctions are often propounded in
opposition to the clear commands of the Torah,251 and no teaching is to be heeded which
would seek to turn our hearts from the True Worship of hwhy.252
t s r q u p e o n m l k y j x z w h d g b a

Copyright 2009-2010, by Craig Wm. Peters.

246
The meaning of a text is far different than its application: it is from the clear meaning that we may then derive
what will be in some, if not all cases, an infinite number of applications (Psalm 119:96) across the ages of time.
247
(i.e., the Talmud)
248
In the Babylonian Tractate of the Talmud at least one of its writers gives his audience permission to commit
adultery! See: http://jewsandjoes.com/blog/babylonian-talmud-sanhedrin-110b-will-the-ten-tribes-of-israel-return/
and http://www.come-and-hear.com/sanhedrin/sanhedrin_110.html#PARTb .
249
Misparim is based on the inspired number values of Hebrew letters/words while numerology is based on the
numerological phenomena seen directly within the Scriptures. For an instance of numerology, many major events in
the life of Abraham occurred in years of his life that were multiples of five.
250
2Peter 1:20
251
Putting them into the realm of commandment-nullifying traditions (Mark 7:6-13) or forbidden, truth-opposing
fables. 1Timothy 1:4, 4:7, 2Timothy 4:3-4, Titus 1:14
252
Deuteronomy 13:1-4

47
This document may be freely copied and distributed if left unaltered and in its entirety. It
must also be given away without cost to recipients, and it may not be included in any
publication without the author’s written permission.
hwhy El Shaddai will rebuke anyone who copies these truths
for republication and/or who subsequently attempts to reproduce and sell them.
Isaiah 55:1-2, Micah 3:11, 1Peter 5:2
The full details/stipulations of the applicable copyright are seen in the Prologue to this
series:
http://www.yahuyahweh.org/iah
t s r q u p e o n m l k y j x z w h d g b a

An Excellent Translation of the Scriptures

“ISRV” is an acronym which means: “INSTITUTE FOR SCRIPTURE RESEARCH VERSION.”
This acronym has been used in the current document to indicate we have quoted a
Scripture text from the excellent translation produced by the INSTITUTE FOR SCRIPTURE
RESEARCH—an organization of Messianic believers based in South Africa. These
believers have published a most helpful, edifying version of the Word of hwhy which is
entitled “The Scriptures.” For those wishing to make further inquiry, the ISR website
address is:
http://www.isr-messianic.org
t s r q u p e o n m l k y j x z w h d g b a

The Addendum containing the chart,

“The Week of 7,000 Years,” follows this page. >>

48
 ADDENDUM
PSALM 90, A PRAYER OF MOSHEH
 THE 7000-YEAR PROPHETIC WEEK
Remember the former things of old: for I am Elohim,
and there is none else; I am El, and there is none like Me:
Declaring the end from the beginning, and from ancient times things
that are not yet done; saying, "My counsel shall stand,
and I will do all my pleasure"…
LS65% Isaiah 46:9-10

The Week of 7000 Years

Adam Created:
The Messiah's The Shabbat: The
Approximately
Second Coming: 1000-Year Reign of
4004 BCE.
The Messiah's Approximately the Messiah
First Coming: 2027 CE. — Revelation 20:4-6 —
Approximately
27 CE. Yisrael Raised Up
"On the Third Day" "There remains,
— Hoshea 6:3 — therefore, a Shabbat
rest for the people
The Messiah is With of Elohim."
the Gentiles for Two Days — Hebrews 4:6 —
— John 4:40 —

1st Day 2nd Day 3rd Day 4th Day 5th Day 6th Day 7th Day
1000 Years 1000 Years 1000 Years 1000 Years 1000 Years 1000 Years 1000 Years

The Six Days of Man

..."man's days shall be 120 years."
Genesis 6:3
120 Jubilees x 50 = 6000 years

Each prophetic day is 1000 years in length since,

..."with YHWH, one day is as a thousand years,
and a thousand years as one day."
2Peter 3:8, ISRV