Exodus 1 - 6

Speaker 1 00:00:15 Welcome to the weekly deep dive podcast on the add-on education network, the podcast where we take a look at the weekly, come follow me discussions, and try to add a little insight and unique perspective. I am your host, Jason Lloyd here in the studio with my friend and the show's producer, Nate Pfeiffer. Nate. It's good to see you, buddy. Good Speaker 2 00:00:36 To see you too. Speaker 1 00:00:37 We are, we, it's kind of a sad day in the sense that we are done with the book of Genesis. Speaker 2 00:00:43 I love Genesis Speaker 1 00:00:45 Genesis was great. Speaker 2 00:00:46 Genesis was great. I, I am now a huge fan, whereas before I don't think I had any reason to be a huge fan. So I'm, I'm really excited that we were really excited. We put the work in on Genesis, man. It was great. Speaker 1 00:00:59 Yeah. Genesis is one of my favorite books. If I were, if I were to look at the atoll, the, the, the entire old Testament and kind of pick favorites, Genesis, Psalms, Proverbs, Isaiah. I think those are my favorite Speaker 2 00:01:16 Songs of Solomon. Speaker 1 00:01:17 Yeah. That one's, that one's entertaining. It's entertaining the right word. Speaker 2 00:01:23 Judges. Speaker 1 00:01:25 Judge judges gives you some good Speaker 2 00:01:26 History. Okay. Speaker 1 00:01:28 There's there's value in all of them for Speaker 2 00:01:30 Sure numbers. Speaker 1 00:01:32 And, and some of them get a little bit repetitive. Speaker 2 00:01:34 What about numbers? Speaker 1 00:01:36 Numbers is maybe not my favorite, Speaker 2 00:01:39 But we'll get through it. Speaker 1 00:01:40 We'll get there. Speaker 2 00:01:42 Well, Genesis was awesome, man. I'm excited to see we get an Exodus, the Exodus Moses. Speaker 1 00:01:46 So let's, uh, let's take a look at Exodus where we're starting into X. This let's break this down and, and just kind of look at the book Speaker 2 00:01:53 Overall. Fantastic. Speaker 1 00:01:55 Exodus has two main features to it. The first half of Exodus is what it's named after the Exodus, the people of Israel fleeing Egypt the second half is them building a tabernacle, a temple. So it's a, it's a pretty good, uh, his story balanced. I don't know. And what I like is the idea at the beginning, the running away from something and towards the end, they, they switch to where they're not running away so much as now they're running towards something. And that's something Nate that you've really helped me appreciate or learn from the difference between running from something as opposed to running to something. Speaker 2 00:02:42 How so? Speaker 1 00:02:44 Well, Speaker 2 00:02:46 Cause I'm glad, I'm glad if I'm glad I've, if, if I have been able to add any perspective to anything, I would always appreciate it, but I don't, I, I'm not sure. I'm not sure I even know what you mean by the running, from and running to something. Speaker 1 00:02:59 Well, sometimes in life, if, if the reason why you're making a decision, ah, Speaker 2 00:03:04 Yes. Speaker 1 00:03:05 Is just because you're trying to get out of an uncomfortable situation and you're running away from that. But not necessarily because you're trying to, to build something or make something or something that's drawing you or driving you forward when you're making a decision, because you're trying to get away versus trying to get to your next objective. Speaker 2 00:03:28 All right. I appreciate that. Thank you. I do try to, I do try to make my decisions not based out of fear, but, um, was usually it's the wrong decision if it's based out of, if you're making a decision, if you're doing something because you're afraid of the, I don't know. I don't know if it's based out of fear. I just, whatever for whatever it's worth, it's always ends up coming to bite me in the butt. Speaker 1 00:03:50 Yeah. Speaker 2 00:03:51 Are we allowed to say, but on this podcast Speaker 1 00:03:53 We are now. Speaker 2 00:03:54 Yeah, baby. Sorry. For any of you six year olds that might be listening to, Speaker 1 00:04:01 It's not a six year old. You have to apologize to hell. Yeah. Speaker 2 00:04:06 Appreciate it. Sorry. Sorry to anybody else. The Speaker 1 00:04:11 Parents of the six, Speaker 2 00:04:12 Sorry to the parents of the six year olds. Who's now hysterically laughing in the back of the Honda pilot. All right, let's get into this. Go ahead. Speaker 1 00:04:19 All right. Sorry. And sometimes you do have to run away from something, uh, at sometimes w looking at this Speaker 2 00:04:26 The best though, for not, not out of fear, but out of like correct protection in your own, in your own safety and health. Speaker 1 00:04:34 Yeah. And I look at the progress, the progression and the development. So here's, here's something. When we look at the patriarchs coming up before the Exodus and Moses, you we've, we've seen character development with Jacob, with Isaac, with Israel. We've um, as I said, Jacob and Israel, sorry, Abraham, Isaac, and Jacob and Enoch and Noah, we've seen character development where these patriarchs have come from one point and, and changed or developed and become somebody far greater by the end of the story. And it's impressive to me, how much we have seen this idea of restoration and atonement. When we look at the garden of Eden and the fall, and this bringing them back into the presence of God, to restore what was lost, covering their nakedness and bringing them back into the presence of God. As we've seen that development all throughout the book of X, excuse me, the book of Genesis on a personal level X, this is going to take this now and character develop the nation on a national level. Speaker 1 00:05:40 We're going to see Israel as a nation starting to develop. And God says in the book of Mormon, he, it says that he can't save you in your sins, but from your sins. And this idea that you have to stop sinning in order for the, to take place, this, this idea that you have to leave that behind. And that's where I'd like to say this nation first has to do some running away from their, their bad habits, their previous assimilation into a foreign country and this forgetfulness of God, where they have to leave some of that behind. And in this idea of seeing it play out on a national level, you can also take it and apply it at a very personal level. When you see your own development, when we're trying to approach God and like these patriarchs before find her way back into his presence. Speaker 1 00:06:37 Back through this restoration, back into the arms of the atonement, if you will, there is a fleeing that has to take place. There is a, an escape, a running away from some of the things that we do in our life, but you can't run forever. And it's not just about running away from, you have to have something to replace it, a substitute, something that you're going to, as you say, Nate, having somewhere where you're going and working at is much better than just constantly running away from something. You need to have some direction. And that's where X is going to land us with this idea of building a temple and taking this people and bringing them back to the presence of God. If it's not just this restoration and this focusing, getting us back to God, then, then running away from Egypt is pointless. So let's look at the start of this with Noah, Noah, where did that come from? Speaker 2 00:07:35 Back from the flood Speaker 1 00:07:36 Pack back from the flood. All right. Let's look at them. Look at the star. Speaker 2 00:07:44 You really do love Genesis or, I mean, yeah, Genesis dude. Speaker 1 00:07:48 It just keeps coming and haunting me In the beginning. Not in the beginning. I promise we're getting there. Speaker 2 00:08:02 Jason. I'm the one that's been sick all day. I'm the one that's been having the migraine all day. Are you all right? Speaker 1 00:08:06 I, I, I may not have slept much in the last three weeks. Speaker 2 00:08:11 Okay. We're way past the beginning. Speaker 1 00:08:14 Here we go. Speaker 2 00:08:16 There we go. Speaker 1 00:08:19 Okay. That says that they're a rose up a Pharaoh who knew not Joseph. And this is important when you look at the word, no, again, we've talked about Jada. This is to know, and know has a couple of different significances that know in a sexual sense, the no, and a familiarity sense and the no, and a covenant relationship type sense. And in this sense, obviously the Pharaoh did not personally know Joseph were about 400 years after the time from Joseph. There was lots of pharaohs between Joseph and now that knew not Joseph. So to make point that there are a rose up a Pharaoh that knew not Joseph. I don't think it's just this familiarity, but rather coming back to this covenant relationship, they did not feel obligated or that they still had this covenant relationship, this responsibility to Joseph and his family, that they were no longer important. What this suggests is it's just not that a Pharaoh died. Lots of likes. We said, lots of farrows had come and gone. This is a whole new dynasty. This is a whole new approach to ruling in Egypt, Speaker 2 00:09:28 No longer the Chi sauce Speaker 1 00:09:31 Picassos. Speaker 2 00:09:33 Um, so like actual Egyptians are running Egypt now, right? Speaker 1 00:09:38 It could be the case. So there, there has been discussion about the Hickson Hickson being the word for shepherd Kings, that there was a time period when potentially the sea peoples, or there were some peoples from the Canaanite regions that came in the Semitic peoples that ruled over Egypt for a while. And after they left, the Egyptians had this resentment towards the people of have submitted the scent. And, and there is a clear distinction between Egyptians and submit X. You see that in the Bible when they had, say it was an abomination for the Egyptians to eat with the Hebrews, but you also even see that among the Hebrews, when they were very selective about what wives they could take. And you look at the law of Moses and, and this idea of eating with the Egyptians or the Gentiles was also an abomination on there. Speaker 1 00:10:31 So these two populations did not mix. And in the ancient Egyptian artwork, you can see the Egyptians are very clean shaven in their appearance. They look very different where the Semites in the carvings and the inscriptions, uh, had beards very long beards and physically appeared very different from the Egyptians. Well, when this dynasty changes, there's a change in attitude where from before they had a respect or a mutual relationship and talking about yada, this idea of a covenant relationship, a treaty between these people, this, this dynasty change things sour. And now the people are very distrusting of having this large group of people, especially at their borders. And the fear is that if another Canaanite nation, then ain't even north of Canaanite. And when you talk about the Hittites, the Assyrians or the Babylonians, and these other places in Mesopotamia, if they were to come and these Semites were to side with them being closely closer related to them in their background, their history and their culture, that it would present a threat to the Egyptians that they could be ruled again by a foreign people. Speaker 1 00:11:45 They did not like it. They did not want it. It made them nervous. And it's interesting how people react sometimes to situations make them uncomfortable. Cause rather than trying to be friend, the, these, the Joseph's family, rather than trying to treat them well and make sure that they shored up the alliances there, they despised them. They, they made them work hard and they treated them even more poorly. And they take the approach that they're going to kill all of the firstborn male sons. And this should sound familiar because this is going to be like a type of Christ. This is a very similar setting to where Christ was born. And the idea that Herod was going to have the cell, the male sons executed in here though, of the original plan. So the first plan is that they asked the midwives to do the dirty work. Speaker 1 00:12:40 And it's very interesting how they ask them. It says, when you sit on the stools, but what they say, the stools are not the stools in Hebrew, it's the Potter's will. And it's very interesting. It's fascinating. It says that what they're telling the midwives is essentially this, your job here is to be fashioning life out of clay. Again, go back to this idea of creation. Genesis God created man out of clay. Adam comes from ATA, ma automa is the clay, the, the dust of the ground, where he creates Adam. And they say, as you were on this Potter's will fashioning, man. If it's a male, then smashed the clay and start all over again and bring up the new pottery, your ear, forming this, this person out of clay. Again, until you get the pottery, right until you fashion a woman. And if it's a male, smash, it start all over. Speaker 1 00:13:32 If it's a woman, keep it. So it's interesting. The perception that the Egypt are, are putting on the midwives and how they're requesting that they kill the male, the male offspring and the women, the midwives refuse to listen to the Egyptians and they continue to deliver the males and the females. And this it's kind of sets this up interesting in that the Egyptian perspective as that life and creation and fashioning man is not the role of God. It's the role of the midwives, the people, the mankind, they're putting the power of God on themselves. Almost usurping that power of God. You see it in the sense of Pharaoh who makes himself a God among the people. So when we get to Moses coming to try to free the people, he's got to show them that they are not gods, that there is a higher power than just Pharaoh in a higher power than the people that, that there is a God in heaven above them, more so than just that them taking the power of God among themselves. If that makes any sense, Speaker 2 00:14:49 Totally makes sense. And we should just, this kind of, we gotta be reminded of what God did promise Jacob, when he was going down into Egypt, that he was not going to be restricted by international borders. Yes. That he was going to, he was going to come over and, um, prove himself to be like the almighty God, even over the Egyptians. And we get to see this during the, during the, uh, the exhibition of snakes and various things, Speaker 1 00:15:20 We're going to have a full-on God wars. It's, it's going to love it. It's going to be great. So after, after the, the midwives refused to listen to the Egyptian overseers, God blesses the midwives with a house or in, in, he establishes them and, and the Egyptians say, okay, we've got to, we've got to try a different approach. And so now the approach is every male son has to be thrown into the Nile. And you look at what Moses's mom does to handle this situation. So she already has an older son, Aaron who's born, and perhaps Aaron's delivered by a midwife that was disobedient to the Pharaoh's request. But when you get to Moses being born, she does put him in the Nile is she she's actually fulfilling the law. She is legally complying with what is required of her. But first she hides the baby for three months. Speaker 1 00:16:17 It gets to the point where she doesn't feel like she can hide him anymore. She's going to complete, what's being required of her by putting Moses in the Nile. But there's no restriction on how you put them in the Nile, right? So she builds this basket, but I love how the Bible states this. They don't call it a basket. They call it an arc. And, and this, again, hearkens us back to the story of Noah because she takes this arc and she covers it with pitch on the inside and on the outside, in this idea that Moses is being thrown into this water, water, again, being an image of chaos destruction, but what's going to be preserving him is the atonement of Christ through this, through this atonement, through this womb, through this creative process, the atonement covering it. He is going to be saved from the chaos, saved from the destruction and preserved through, through everything. Speaker 1 00:17:12 So she puts a lot of faith in the Lord and how she does this. And she's smart. And she's not just going to put the basket anywhere, but she's going to float the basket just upstream from, from where Pharaoh's daughter is prone to be bathing in the water so that she might see the baby and have compassion. So there's a lot of strategy behind what his mom is doing. And she sends her daughter out to go and watch this process. So here you have this three month old baby and Pharaoh's daughter comes down into the water to bathe in among the pirates, the reeds. She hears this noise. She sees this basket and she opens it up and there's Moses crying like a baby. And then Miriam comes out from where she's hiding, watching, and in plays this perfectly because she says, I need somebody. She wants to adopt this child, but where she didn't birth this child, she can't naturally sucker the child. So she needs to hire a wet nurse. And so Miriam says all, I can find you one among the Hebrews. So Moses's mom is going to be hired and paid to, to nurse Moses. And I'm bringing him up to the point where she can turn him over into, to Pharaoh's control. So there's, there's this story of the basket. Yeah. She's, she's very cunning. I Speaker 2 00:18:35 Like it. Speaker 1 00:18:35 She's, she's fulfilling the law, but she's also demonstrating immense faith in Christ, but she's also putting a lot of work in her, on her own deal. Like, well, you know, when we talked about last week with, with Jacob asking his brothers, why are you standing and staring at each other? She's not standing and staring at anyone. She's figuring out the best way that she can do this. Yes. There's a reason why she's Moses's mom love it. Okay. Moses gets drawn out of the water. And so he gets the name Moses and the name Moses to me as one of the most fascinating names in the Bible Moshay in Hebrew means to draw out. And that's what Pharaoh's daughter says. I shall call you Moses because I'm drawing you out of the water, but she didn't speak Hebrew. So it's kind of interesting that he has this Hebrew name in Egypt. Speaker 1 00:19:27 Sheehan, Moe means water. And then the Seuss means to pull out of water. So most Seuss means to, to draw out of water, but also Moses by itself in a Gypson means son of, and you see it in Ram cease. So R a M and then you have the MSS with you just talking about the consonants. It means son of RA Tuit. Moses means the son of . You've got these different names or thougth Moses. The, it means son of, and usually son of as accompanied by the name of the deity. So they're saying that ramps he's is the son of the great God RA. Now you have Moses. And he is the son of who? Speaker 2 00:20:12 The unknown God, Speaker 1 00:20:13 Baby, the unknown God. But for the, for the, for right now in the story, when she's pulling him out of the basket in the river, Speaker 2 00:20:20 She doesn't know, Speaker 1 00:20:21 She doesn't know there is no father. There is no parent. This is, this is child that appeared out of nowhere, not having a son, not having a father. And you've got some symbolic symbolism there, tying that with Christ who doesn't have an earthly father, who was the son of God. But as you said, Nate, the son of the unknown God, and we're going to get to that here in a bit. This is a big deal in Egyptian culture. And it's going to be a big part of the dialogue between Moses and God when he gets his calling to, to come back. So it's a fascinating name that in Egypt, it works in Hebrew. It works and it works on multiple levels is very much like the scriptures when you read them. And sometimes very simple, very plain, it makes perfect sense. And it works. And then you have another layer that the same thing has a dual meaning or a deeper meaning or prophecies that sometimes you look at and say, well, that prophecy was definitely fulfilled, but it also applies to later on where it's fulfill the second time in a second way. Speaker 1 00:21:20 So having this name where he's going to draw the people out of Egypt, but also representing this son of the unknown God or this unknown birth. It's I like his name. If that's, I love it, let's keep going. All right, moving on Moses. As he starts to grow up, he sees, he sees a great injustice and, and he's raised in Pharaoh's court. And, and by the time he flees, it's about 40 years old. So he's, he's had some time to be educated in, in regards to law, in regards to ruling because he's raised in the house of Pharaoh in regards to international law and how law works in different societies and this, this ability to, to rule and what it means to be raised in Pharaoh's court. So having that education and that background is going to come into play. But as he's out one day, he sees an Egyptian strike, a Hebrew. Speaker 1 00:22:18 And the word that they use for, for striking means to slay, right? But it also means to strike. So when he sees him strike the, the, the, the, the Hebrew Moses looks to, to see if anyone else is watching. So this is not just an act of rage. It's not an act of, of indignation it's it's premeditated, Moses looks around and makes a decision to act on what he sees and he takes, and he does the same verb back to the Egyptian, which results in the Egyptians death. And he buries him in the sand. Then the next day he sees two Egyptian, two Hebrews struggling together, and one starts to, and they use the exact same verb. So this is going to be the third time the verb is used to smite, the other Hebrew, and Moses asks him, why did you smite the other Hebrew? Speaker 1 00:23:22 So this word, smiting, the Egyptian, smote the Hebrew. Then Moses, smites the Egyptian. And then a Hebrew. Smites another Hebrew. And then the, and when Moses calls him on it, the Hebrew says, are you going to now? And he uses a different verb, slay me. He escalates it to, to killing me just as you killed using another verb. Again, just as you killed that Egyptian the other day. Now Moses is afraid because he thought nobody saw it. And somebody knows in an Egyptian law, if you know, when you're a witness, you have to testify, or you could be prosecuted for the same crime as well. And word is going to get out and subsequently does. Then Moses has put on to the lamb. So let's talk about this death. The slang, the smiting is Moses justified in, in killing someone early on in his life. And how is it that he is able to be a prophet of God to receive the great blessings that he does later in his life, the priesthood and dry Israel out with, with this on his history, on his past the, do you have any thoughts, Nate, before I dive into this? Speaker 2 00:24:35 somebody Speaker 1 00:24:37 He absolutely did. Speaker 2 00:24:39 And if I did all right after that, Speaker 1 00:24:41 Yeah, yeah, he did. Neefa I feel has some good legal justification in his, in his court. Speaker 2 00:24:48 Let me ask you this. Do you not think that Moses had legal justification in this? Speaker 1 00:24:53 I think he did. Speaker 2 00:24:54 I do too, but I, I that's what, that's another reason I bring up . Speaker 1 00:24:58 So, in case, when he slays him in Jerusalem, the law stipulates that if you accuse somebody falsely of a crime, and in this case, Laban accuses Neefa and his brothers of armed robbery. And if you have falsely accused someone of a crime, and it's proven that you falsely accused them of that, the punishment is that you suffer the punishment you sought for the person that you were accusing. So the punishment for armed robbery, his death, he had falsely accused them of armed robbery, and he sought to carry out judgment by sending his servants to execute them. So from a legal standpoint, that Laban was guilty of a false accusation. He sought the death penalty and was therefore worthy of, of death himself. Let's go back to Moses. This is a little bit different because there's no false accusations going on here in the Egyptian lock code. Speaker 1 00:26:06 I don't see much that helps Moses in this situation, but Moses becomes the great law giver. And we're going to get into the law of Moses in the next few chapters, or after we get through the temple. When the laws given to him, a Mount Sinai, as we get to that, Moses has the city of refuge. The idea that if you were to slay somebody on accident, you were to strike them and they were to die. And that's what we're reading about right here. And it strikes a Hebrew. And that word strike in this case is it causes the death of this person. It is the responsibility of the next of kin to redeem or, or they, they actually call it a Redeemer of blood go well, Dom to atone mediate for the death of, of the person. So in this case, when you have an Egyptian and a Hebrew, Moses is a Hebrew, he is next of kin. And the situation closest to him being related as a Hebrew, his responsibility is to mediate that death by executing judgment on, on the Egyptian that killed him from the lock code that we're going to get and the law of Moses, if that makes any sense. Speaker 2 00:27:27 So are the only reason that they use that word with the two Hebrew men fighting is just so that you can have a distinct between that end slay like smite and slaves. That the only reason it's brought up again with the two Hebrew men fighting, Speaker 1 00:27:41 That's a good question because you have this smite, which also means sleigh and, and it, and it happens with the Egyptian and Hebrew, and then it's gonna happen with Moses in the Hebrew, but it also happens between the two Hebrews. And it makes you wonder, did the Hebrew kill the other Hebrew in the argument, but he, he tries to change it. And, and there's in the law of Moses. When you talk about the city of refuge, it only works in instances of, of manslaughter, not when you're coming through and premeditated, murdering somebody. There's a difference between I, I smoked somebody and they died, versus I laid in, wait to kill them. If you're intentionally murdering someone, you can't flee to a city of refuge, there is no, there is no redeeming grace. So there, it's kind of like the difference between killing someone versus murdering somebody. You can kill somebody on accident. You can kill somebody on mistake. You can kill somebody because you got carried away in, in, in anger in a moment. Speaker 2 00:28:50 Okay. That's so, so we're proud. That's probably why they use that word in another instance, just to try to show like that. It was probably an accidental death. Both times are not accidental death, the intention wasn't to kill the other person in all of these circumstances. Speaker 1 00:29:05 And I think part of using the same word as saying that Moses in what he was doing was, was returning in kind the same punishment that was meted out to the Hebrew is the same thing that he responded back to the Egyptian. Speaker 2 00:29:20 Okay, cool. Let's keep going. Speaker 1 00:29:22 Okay. Moses has to flee because word gets back to Pharaoh and here's the thing. There are two different types of punishment at crime and punishment in Egypt. There's one against the person. And there's a second against the state. And in here where Moses is, is in a sense rejecting his Egyptian heritage, his Egypt upbringing, T to claim next of kin to a Hebrew that had been injured and rise up against the, the Egyptian. This is looked at as is treason, which is a crime punishable by Pharaoh himself. So this goes up to Pharaoh, it's up to his attention. And now Pharaoh is seeking Moses's death and Moses rather than try to go and work things out and use his claim, his house, his family runs away and fully accepts that he is Hebrew, not, not relying on the Egyptian side of it. And he comes to the house of Speaker 2 00:30:19 Jethro Jethro, baby, Speaker 1 00:30:21 Who's actually called Ruelle in this case. Oh, But, but Jethro and Ruelle are the same person from, from what we can tell. One might be a title. Uh, Ruelle being the friend of God. And, and he, he meets his daughters. And very similar to what we see with the patriarchs helps water. Their sheep Jethro brings them in and Speaker 2 00:30:42 The flute forum, a little Jethro toll joke there. Do you ever listen to any Jethro toll songs? He plays the hamper mind, just keep going. Seven people in the world might have gotten that joke. So, Speaker 1 00:30:59 Sorry, I wasn't Speaker 2 00:31:00 Positive. He brings him in, says, look, I got these beautiful daughters. Speaker 1 00:31:05 And he gives him one of his daughters to marry. And, and the cool thing about this Moses is going to become the shepherd for Jethro, for Reuel. And he's going to spend the next 40 years serving him and wandering around and becoming familiar with the land. Why is this important? The people, the Hebrews, even though they were subjected with the raise of a new dynasty in Egypt to rough conditions because of the instability, because of the quick changing of, of the nature of government, they didn't, they didn't turn to God immediately and pray for deliverance. Instead, they kind of hoped that Pharaoh would die and things would go back to how they were and that they would be able to keep their land in Egypt. So you think about it, the new king that rose up by the time Moses comes along, he's got a daughter old enough to raise kids of her own. And now by the time Moses has 40, this, this Pharaoh is pretty old. So as Moses is in hiding and the Pharaoh passes away, the next Pharaoh in line, that things do not revert to the way they were before, but, but it's even more rough for the Hebrews. And they realized that this changed this wind of change that blew in is not blowing back out. Speaker 1 00:32:28 And so they have to now turn to God. And I, when we talk about character development of a nation, here's a nation that relied upon the arm of flesh. First, they, they trusted more in Farrow in their government political situation, geopolitical situation to resolve itself before they would turn to God and ask for help. By the time they turned to God and start begging for his help, Moses has had 80 years of character development, 40 years of which was raised in Pharaoh's house, understanding the legal aspects and how to be a leader. And then another 40 years being raised by Ruelle in his house, who was a priest of the people. So you have this, this political leader and the spiritual leader, 40 years of politics, 40 years of spiritual development, which by the way, he was being a shepherd. So he was able to learn the lay of the land, where to take a flock, to be able to make sure they had enough water to survive in the wilderness. And then how to migrate large population of life across the terrain, to where they needed to go. Speaker 2 00:33:40 You used a nicer word than I was going to use about herding sheep, but yes, you're hurting large populations of not the smartest people in the entire world across a huge Speaker 1 00:33:51 Sheeple Speaker 2 00:33:52 Sheeple. No, that's even nicer than what I was going to say. You know, you know, you know, my feelings for the children of Israel and for the headache that they were to Moses during this whole situation. But Speaker 1 00:34:04 Yeah, Speaker 2 00:34:04 Moses was basically learning how to herd a bunch of yes, sheeple. Speaker 1 00:34:11 She pulled up people, but what I find fascinating and, and why I see Moses as a type of Christ in this is that God knew they would turn to him eventually. And he was spending 80 years developing Moses before they even turned so that when they said, God save us. He already had his savior provided Speaker 2 00:34:36 Good call Speaker 1 00:34:37 Before Adam and Eve, even partook of the fruit Christ was prepared for the role that they'd have. So that when that happened, he said, oh, he was prepared from before the foundation of the world. And that's that's Moses. He was a man prepared long before the people prayed for him to, to perform this duty. Speaker 2 00:34:58 Love it. Speaker 1 00:34:58 Right next, the burning Bush. Speaker 2 00:35:05 Okay. I'm excited. I'm you blew my mind with Jacob's ladder. So I'm hoping that you're going to blow my mind again with the burning Bush. Speaker 1 00:35:13 I am, I'm never ceased to be amazed at the early part Genesis and Exodus two, the reference, the temple references that we see in how temple atonement and the whole purpose of bringing people back to the presence of God is a very central theme to these stories. So Moses takes this flock across the desert. He's a long ways from, from Jethro's family and civilization, they're in median. He goes to Mount Horeb and Mount horah by the way, is where God tells him to bring Israel. And it's where Israel comes out. And he's going to receive the 10 commandments here. And there's a little bit of confusion because Horab in, in some instances become Sinai later in some other stories, and there's some confusion, is it Horab or is it Sinai? Some scholars have said that horrible was probably one side of the mountain. Sinai was probably the other. Speaker 1 00:36:08 I've also heard explanation that Horab meant the coming to the warmth of the sun, this idea that you're traveling to the sun and then Sinai w w was the word for the moon. And so they were probably two peaks on the same mountain where the higher peak being the sun, the lower peak being the moon, and this idea that they were geographically were, were very similar, the same area. So he gets to this mountain and we've talked about climbing mountains in, in, in before very much related to our temple discussions, as he gets here to this land, it's beautiful. It's an area where the, the, the sheep can feed lots of pasture, very green there's wet. He goes up into this mountain and, and all of a sudden his eye catches this Bush that is on fire. And it's not just that it's on fire it's that the Bush is not being consumed by the fire. Speaker 1 00:37:03 It's not withering, it's not crackling. It's not changing. And he's in, in his east and sees it. He almost takes a double take and he looks back at it and says, how in the world is that Bush not being consumed? I need to take a closer look. And as he steps, he doesn't see just the Bush. Now, all of a sudden it says he sees a Malak, uh, of the Lord and his, uh, sent a messenger from the Lord who's there. So go back to Jacob's experience. Now you have a messenger of the Lord. You have a very bright light, that's acting as a veil to discuss, to, to hide what's happening within this. And the Bush itself is a as a disservice. It's not this bushy green plant. The word is a Bramble or a thorn or a Briar. And, and often it's actually thought of that. This was a Blackberry plant. Blackberries are amazing. Speaker 5 00:38:00 They grow like weeds, but I love them. Speaker 1 00:38:02 Okay. So think of this imagery. You have a mountain, you have thorns, but not just thorns, fiery thorns, right? Think cherubim and the flaming sword, that's protecting you from a fruit that's inside of this plant. And there is a messenger that greets you there. And as you consult with the messenger, it brings you into the presence of God, because the voice of the Lord is now going to speak to him from within this plant. And, and Speaker 2 00:38:39 Is this where he's supposed to take his shoes off? Speaker 1 00:38:41 This is where he supposed to take his shoes off. Speaker 2 00:38:43 Interesting, Speaker 1 00:38:44 Because the Lord says you are standing on holy ground, Speaker 2 00:38:48 Which is again, maybe if you think again about the temple experience, but continue. Speaker 1 00:38:53 No, it's very much temple experience and is very much this, this recreating of Eden, this idea of a fruit that's being protected by these brambles or the thorns or whatever. This is this mountain that you have to come back up into it. And the Lord himself is there and a messenger. That's going to be bringing you into the presence of the Lord and having this conversation through this, this veil of light, that this discussion. So this is a very symbolic, uh, meeting. And from here, God is going to call him to, to be his voice, to be his messenger, to go and get the people and restore them back to Horab. And what is the messenger of, uh, or what is the role? The purpose of a prophet. It is to go and get his people and bring them back to the presence of God. Speaker 1 00:39:52 Moses is being bought back into the presence of God, but the purpose of him doing it is so that he can go and take others and bring them back into the presence of God. And that was all Moses was trying to do. And Moses he's like Enoch in that he says, you know, I I'm slow of speech. I'm not sure I'm the right guy for the job. And I have to imagine that God, at this point has an incredible sense of humor for what happens next. God says, Moses. First, he says, what if the people don't believe me? How will they know that I'm scent? What do I even do? Or what, what, what gives me the authority to go and represent you and do what I'm going to do? And God says, take your stick and throw it on the ground. So Moses takes his stick and throws it on the ground. And the funniest thing is what happens next? Let me, let me just read it straight up here. Verse three of Exodus, chapter four. And he said cast on the ground. He cast on the ground and it became a serpent and Moses fled from before it, Speaker 2 00:41:08 I mean, that is Speaker 1 00:41:09 Hilarious. God's been grooming this guy for 80 years. You don't think he knows Moses is going to run away. Why didn't he give him a little bit of a warning? Like Moses, I want you to turn your stick into a snake. If you put it on the ground, it's going to turn into a snake. Speaker 2 00:41:25 And this could have been like, Nope, not come. Not going to do that. Speaker 1 00:41:28 Oh, he just says, Hey, throw your stick on the ground and see what happens. Do you think God was laughing from within that Bush when Moses ran for his life, Speaker 2 00:41:38 That would have been hilarious. It's hilarious to think about it. I, Speaker 1 00:41:43 I don't know. I have to think God has a sense of humor. Throw down the stick. He throws it down. It turns into a snake and Moses runs for his life. Speaker 2 00:41:51 Maybe it's maybe it's supposed to just be symbolic of the serpent in the garden. And Moses just wanting to absolutely turn away from any sort of temptation and sin. Maybe that's what it's supposed to be. Did I just blow your mind, Jason? I Speaker 1 00:42:09 Like Speaker 2 00:42:09 It. No you don't. Speaker 1 00:42:10 But I feel think it's no, Speaker 2 00:42:12 Don't, it's laughing. It's just funny. Speaker 1 00:42:14 Laughing in the Bush at Moses, running away from a snag. I mean, your, your answer is probably much. Speaker 2 00:42:21 No, my answer. I mean, I, that was that's the most hair-brained answer that, you know? I mean, Speaker 1 00:42:26 But I mean, look at the elements from the garden of Eden of we're talking about restoration to paradise heat and being paradise. You have, like you say a serpent, you'd Speaker 2 00:42:34 Have the snake, you got to have the opposition, right? Yep. Speaker 1 00:42:37 And you have this tree, you have this fruit, you have God in the cool of the day, you're hearing his voice. You, you have this light, you have the whole recreation experience going on here. So he gets, he gets his call Mo it, God tells him to pick up the snake by the tail. Moses find the collects himself, pulls it together, grabs it. And it turns back into a steak. And, and he gives him this call and we have this whole discussion about names. And he says, Moses says, who should I tell him? Or who should I tell them? His sent me? And God says, tell them I am who I am. And what kind of answer is that? I am who I am. W w w where's the name in that? Speaker 2 00:43:22 I mean, that is the name. I am. Speaker 1 00:43:24 I Speaker 2 00:43:25 Know this. Speaker 1 00:43:26 I am who I am. None of your business. Speaker 2 00:43:31 I mean, I don't know if it's none of your business, but I mean, it seems like it, this circumstance is very much his business, but how about you tell us what's the, where's the symbolism in that? Speaker 1 00:43:43 It's a good question, Moses. Um, let's see, I'm going to read this as first 13 at chapter three, and Moses said unto God, behold, when I come unto the children of Israel and you say unto them, the God of your fathers has sent, uh, sent me unto you. And they shall say, what is your name? What shall I say unto them? And God said to Moses, I am that I am. And he said, thus shall say, unto the children of Israel, I am half sent you unto me. And God said more ever under Moses, thou shalt say unto the children of Israel, the Lord, God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob has sent me unto you. And this is my name forever. And this is my Memorial unto all generations. So he almost gives two names here. Speaker 1 00:44:26 At first, he saying, tell them I am who I am. Tell them that I am sent you. And then he says, tell them, thou shall say unto the children of Israel, the Lord, God of your fathers and taking Lord God again, Jehovah Elohim. It is, he will cause the gods to be from your fathers. The God of Abraham, the God of Isaac and the God of Jacob has sent me unto you. He is giving them a different name here. This is my name forever. And this is my Memorial unto all generations. What is his Memorial? That for the, as the God of Abraham, the God of Isaac, the God of Jacob, he was the one that causes the gods to be the God maker. He is the one that has brought them from a fallen state to an exalted state, to a great Memorial for him, for all generations forever. Speaker 1 00:45:23 That is his name. That is his role. Tell him that is who sent me. And I kind of look at this. If we go back to this idea of the Bramble, this branch, that Moses has going there, and he is speaking with God, but Israel is not. They're removed from this. They're still back in Egypt. And if they want to learn God's name, they're going to have to come and approach God and learn that name for themselves. Moses is receiving it here at this branch, but tell them I am who I am. This idea that if you want to know me, you're going to have to come know me. You're going to have to approach me Moses here as piercing the veil and learning the name of God and learning who he is. If you want the name of God, you're going to have to come to me and receive it for yourself. Don't tell them my name, tell him I am who I am, and they can come and approach and learn that name for themselves Speaker 2 00:46:19 And this fantastic insight. Speaker 1 00:46:21 But there is, there is a little bit of wordplay when we talk about, I am, as you said, and you see it in the new Testament, when Christ says before Abraham, I am, I was I, and in this, this idea that he is the Haya that comes the Hebrew for, to be, is the same in I am, as it is. He will cause to be. So the Jehovah, the part of his name, that verb is still there in the sense when he's saying I am as well. And this idea that he doesn't need to be created, where he causes the gods to be, he causes himself to be, I am not. He created me. I am, I am by my own power. I am he Speaker 2 00:47:10 Fantastic. Speaker 1 00:47:11 Yeah. Speaker 2 00:47:12 I love that Speaker 1 00:47:14 Kind of interesting dialogue there. And when we're talking about names and the significant names and, and one last aspect of that, we do, we have time for a short Egyptian story. Speaker 2 00:47:26 Hold on. Let me ask you a really quick question first. Why do you think Moses didn't get a new name in this circumstance? Because I feel like everybody, every like prominent person up to this point kind of did, or at least from like Abraham kind of down. Good Speaker 1 00:47:42 Question. Speaker 2 00:47:43 I mean, was he just so correctly named in the first place? Speaker 1 00:47:46 His name was like three names. And Speaker 2 00:47:49 One as I'm saying is like, was it so flawlessly done that it was like, no, I'd actually totally got, Speaker 1 00:47:54 Maybe it wasn't done Speaker 2 00:47:55 Right the first time, Speaker 1 00:47:56 Maybe it went from Moses to Moses. Speaker 1 00:48:00 And I say that in jest, but in all seriousness, the Moshay being drawn out and that going to be as role. But as he's going to speak to Pharaoh now it's the, the, the, the Moses part of the Ramsey's idea that the, the, the son of the unknown God, the God that he's not giving him his name, you can say RA's name. So this is where this adoption story comes through in, in Egyptian mythology. There's the goddess ISIS. And she wants something from the sun, God RA. So this is going back to Ramsey's, right? We're going to have this confrontation son of RA. Well, in this story, she creates ISIS creates a magical serpent out of the dust. So again, serpents snakes, the, this whole, this whole play, she creates this serpent out of the dust. And, and she also takes a little bit of Roz spittle because RA he's, he's kind of becoming an older God. Speaker 1 00:48:54 And as he walks, he drools a little bit and some of his spittle hits the ground. So she takes that to try to take some of his power, mix it in with the clay to make this serpent. And she hides the snake along the path where he goes, because again, rise the sun, God. So he, he walks this path every day from east-west just as the sun goes across the earth. Well, as he's going along the path, the snake strikes out and bites him and RA can't cure himself because the snake was made from his own spittle. So he's, he's, he's wounded and, and it's going to kill him. And he's sick. And ISIS comes to, to, to tell him to, I can save you, but what I need from you is for you to reveal to me your real name and rod doesn't want to give it up. Speaker 1 00:49:42 And so Rob will give her a bunch of titles. I am the sky, God, I am the great God. I am the almighty. You know, we have all sorts of names of these gods and he's going through and naming him then and playing the stalling game till we get sicker and sicker and sicker to the point where he can't hide it anymore. He knows it's the end. So he tells her, okay, this is my hidden name. And it doesn't say in the story, what the hidden name is, because that would defeat the purpose of it being hidden. But once he reveals that secret name, ISIS has the power of raw. Now she possesses his power because she knows his secret name. So an Egyptian mythology, they believed that even though the God is named that he had a hidden name, this unknown name that you cannot know. Speaker 1 00:50:33 And that if you did know you learned it, you could discover it. You could possess the power of that, God, by using his name by invoking that name. So as Moses has coming in and taking this, this title of the son of, and it's, it's not known, it's not given as he comes back to Egypt. And he states I am who I am. I'm not telling you his name. It resonates with the Egyptians. This is a powerful God. And his name is going to be hidden. And in order to preserve his power, the power of the God, and it's going to be setting the stage between a God wars of my unknown, my unnamed God is more powerful than, than your God as is. They're going to be coming through and doing this, this story. Does that make sense? Is that enough? Speaker 2 00:51:22 And I think it's fantastic. I love stuff like that. That is fantastic. It is interesting because it then makes you just, again, kind of even think through a lot of the idea of like, well, we also believe that there is power in invoking the name of God and you know what I mean? Like we, and, and in discovering in discovering those things, we it's, it is interesting. Cause I guess that's, that's a, not a tradition, but like something that we, we actually subscribed to also, Speaker 1 00:51:53 Yeah, this, uh, this is a very interesting meeting that the Moses has at this Bush. The kind of an interesting, Speaker 2 00:51:59 Let me ask you just as a, if you're done, I have a couple of questions I want to at least run past you, unless, unless, unless you're, unless there's something else you want to get into before we wrap this up, Speaker 1 00:52:07 I have two last things to touch on. Speaker 2 00:52:09 Okay, you do your thing, Speaker 1 00:52:10 But we can, we can, if you want to hit these, we can hit these. And I can know Speaker 2 00:52:14 If you have two more things we're, we're running out of time. I just, I thought that we had a little bit of time. So I was just going to ask you a couple of like pure. Speaker 1 00:52:20 We probably do, but these are pretty quick things I'll just run through real quick. And then you, you, you hit me. The last two things I want to talk about. One is the idea that God tells the women to borrow as much jewelry and gold as they can, before they come out, Speaker 2 00:52:33 Borrow with me in quotation marks. That's Speaker 1 00:52:36 Terrible translation Speaker 2 00:52:38 Borrow. Speaker 1 00:52:40 That's a terrible translation. I read that story and it has bothered me for years. Why would God tell people to borrow as much gold and then run with no intention of ever giving it back? That's that's no, no, that's not. It. The Hebrew word here is, is to, to beg, to plea, to, to make a request they're asking for this, not so that they can take it in and in the false pretense that they're going to return it, but there's something else going on here. Their neighbors know that they're trying to fleet. This has been a big issue. They've been trying to leave the land. Their neighbors are no under no false pretense that these guys are going to be returning time soon to be giving them their gold. If they are leaving, they're leaving behind their home, their property, their flocks, their cattle, their, whatever they have and who is going to be inheriting that their neighbors. Speaker 1 00:53:42 So who are they going and asking for money from their neighbors. This is a story about liquidating assets and what's happening here. The Egyptian people are somewhat compassionate to the cause. And, and it's almost, it's, it's hard to make this comparison maybe, but there are some similarities here. Uh, Putin what's going on with Russia and Ukraine and the refugees where, where maybe you have one person like Pharaoh who standing in, in the sense like Putin, who is making some harsh demands or things that maybe the general populace doesn't necessarily agree with. Name, you have the sympathies of some of the populous who are willing to help out or sponsor or provide for some of these soon to be refugees. So as they're about to flee, they're liquidating their assets. They're going to their neighbors. And they're making a request saying, we're going to go. We're not coming back. Speaker 1 00:54:41 You can have our property. What can you give me an exchange? What can you give me to help? As we become refugees, survive where we're going. You can't take all of your crops and your food with you, but if you can take money, which takes less space or gold or valuables, then you can use it to barter and trade with other people on the way to helping you make a transition from, from a stationary to a nomadic people. Plus a lot of these are going to be used in the construction of a temple later on, it's playing on the sympathy of the people and saying, we are going to be refugees. We have stuff here of value. We're going to leave it for you. What can you give us in return? This is not an instance of God, commanding them to take advantage of these people and lie to them and borrow up to their gills and debt and run away with no intention of paying it back. Speaker 2 00:55:34 Also though it is, it is the Goodwill of the , but I mean, also the Egyptians gotta be going like, oh, sweet. I'm going to get landed like an insanely great price too, though. Speaker 1 00:55:45 I'm sure they took advantage of that. Speaker 2 00:55:46 I'm just saying like, I don't, I don't think that this is just a sympathy, uh, sympathy donation by any means from the Egyptian either. And, and that's, that's the only thing is, is that I'm totally agree with you that it's I love that perspective because it is, that is always kind of a weird thing to say, like, why would God tell them to go do this really kind of kind of creep and dishonest underhand thing? It's like, no, no, no, no, no, no. But at the same time, like it wasn't a borrow money at all. That's exactly right. And by the way, nobody loves a good fire sale. Like us Mormons. Do we go to, we go to a state cells all the time. I mean, have the gear in my studio, I'm sure it was sold on fire cell from some sort of an estate sale to, you know, I guess I'm just saying it's like that wasn't a charitable donation by me. I'm like sweet, man. I just got this thing at a sweet deal. Speaker 1 00:56:39 Yeah. Speaker 2 00:56:40 I'm just, I'm just trying to be fair to everybody involved here. Speaker 1 00:56:43 Yes. And I, I hate that. They translated that as borrow borrow was never, Speaker 2 00:56:48 No, I set the wrong tone for the, for what happened, which by the way, there's nothing wrong with fire selling your stuff. Uh, and, and, and I can only imagine too, that these, these, the, the Hebrew people had multiple neighbors. And I can only imagine that they were saying like, Hey, look, whoever's going to give us the best price for this. We can't ask for much. Cause we're leaving. I was going to give us a good deal. Cool. It's yours. You know? So I mean, it's so again, like, I don't feel like it's also just a charitable donation. That's all. Speaker 1 00:57:19 Yeah. And maybe the last thing I wanted to hit on in a LA I'll open up your questions here. When Moses goes back and he tells the people what's going to happen. And he says to Pharaoh, so here's, here's maybe a little two-part thing. One God tells him. I'm just, I just want you to request that the people go for three days Cheree to worship God. It's not. I want my people to establish a whole new nation in Canaan. It's just give them the opportunity to worship God. And, and to, because, because Pharaoh won't even let them go and worship their God. This has got to be, this relationship cannot work. Long-term, they're going to lose their identity. It evolves into something much greater where they pull out all together out of Egypt and go where they're going to go. But the second point of this is when he makes this request, Pharaoh comes down on the people and, and takes all of the straw. Speaker 1 00:58:20 It makes them have to go search for stubble, wherever they can find it and makes their work a lot harder to where they're now looking at Moses and thing. Thanks a lot. You've you've ruined our life. And then the point I want to say with this is it feels like in order for us to get redemption salvation, sometimes it has to get dark before it can get light. This idea of, you know, how it is, if you, if you offend somebody or, you know, something's not quite right. And you hate that feeling and you want to make it right, and you want to get back to the, to, to this, this peaceful, whatever it's going to require, maybe an awkward situation and awkward conversation, or having to go to a Bishop and, and confess can scare the heck out of you. It brings this dark, this fear that that has to go through. But as soon as it's done the light is on the other side and it's kind of cliche. They say the night gets darker before it gets light. But I see that here with this people, this idea that they are going to be pulled out, they're going to be saved. But before that can happen, things are going to get rough and they do, it happens to us in our life all the time. Speaker 2 00:59:30 That's a good, that's good. I, I love that. And my, my first mission president told us a story about his youngest son that like wiped out on a skateboard or a bike or something and had got a gun bunch of gravel and dirt and junk in his lower lip. Ooh. And so they take him and he was bleeding all over the place. So they take him to the emergency room, but Speaker 1 00:59:51 The file branch Speaker 2 00:59:53 That's exactly right. As they pull out the file brush. And they said, you know, they had to, they had to work out all of that stuff from his lip in that open wound with the file brush. And they said, then they stitched it up after obviously, but they said, Hey, you know, obviously had you stitched it up without doing the hard part about it. Had you not dug all of that stuff out. But the point of that was too though, is, is that that's temporary, right? Is that, is that that's kind of the lesson to even be learned from that, which is yes, there is dark before the light, but, but the nature alone continues to just give us that example over and over, which is, but without fail here is the light after the darkness. Right. Absolute. So even though it's temporary, and this is again, just to add a final thing to this, it's funny. Speaker 2 01:00:49 Cause I, I was talking to a friend about this, just I think literally last week, like just recently about how I've, I've just learned through the years of experience in my business. Like you just have to have hard conversations with people. That's, it's just 100% part of the job and it's a part of the job that so many people hate, but I've just, it is funny. Cause it's just, we just, you know, we joke about the idea where I'm just like, ah, I can just embrace it at this point. Cause I know that it's better just to like rip that bandaid off than it is to just let it fester and drag out. Right. Yeah. But anyways, my, the only reason I say that is to say life does present those unfortunate moments, but if you can somehow have perspective to go, yeah, it is going to hurt. But just remember that it's temporary and it's better in the long run because it won't just be something lingering festering and then turned into something bigger that also still has to be taken care of in an even more painful way. Speaker 1 01:01:51 Well, can we take that back to the Blackberry Bush and the idea that the Blackberry itself is being protected by thorns, that you might get scratched up and approaching God, it can hurt you. Look at his wrestle with Jacob, you look at what it's taken for these patriarchs to get where they are. It's, it's a painful process. There's something about that. That really makes that shortcut look Speaker 2 01:02:18 Good. You're right. Speaker 1 01:02:20 And, and, and we think the shortcuts the right way Christ says my yoke is easy. My burden is light. And you looking at those, those thorns in the Blackberry Bush, and you're like, I don't know that doesn't look so easy and light to me, but when you compare it to the shortcut, the try to get around the Bush to the Barre, it's always longer. It's always harder. And you're like, you know what? You were right. That, that yolk was a lot easier than what I decided to do on the side. But maybe the reason why we take the shortcuts so often is because of the darkness that precedes the miracle or the light that, that intimidates us or scares us down that, that path. Speaker 2 01:02:56 Yep. Excellent perspective as always. Jason, thank you so much for your preparation. We are out of time. So we're gonna we're we're past time. So I'll get to my question. I'll get to my question another time real quick. How did nobody just question that Pharaoh's daughter just has a random child now. Speaker 1 01:03:17 That's that's a good question. Speaker 2 01:03:19 All right. Well that's it for this week. Um, what are we talking about next week? Speaker 1 01:03:25 The plagues. Speaker 2 01:03:27 Oh baby, let's go. Speaker 1 01:03:29 Yeah, the God wars staging it up. Ramsey versus Moses. Speaker 2 01:03:32 Oh, okay. Well, um, again, Jason, I appreciate all your hard work. Thank you guys. All for listening. If you have any questions, please send us an email or text us if you have our numbers, but I will not be giving out our numbers right now, but I will give out our email address and that is [email protected]. We do appreciate getting your questions. We love going over them. We do appreciate getting feedback. We always appreciate, we've been getting a lot of fantastic emails and just, um, you know, messages from friends and family. Appreciate you guys listening and thanks for your awesome feedback. Um, and tell next week. Speaker 1 01:04:08 See ya.