The 72 names of God are said to be derived from three passages in Exodus. Originally, this book was called ‘the Book of the Going Out of Egypt’. Later, it came to be known as Shemoth, from its opening phrase Ve-eleh Shemoth (‘And these are the names...’)

.If one arranges the hebraic verses 19,20, and 21 vertically, and inverts the central passage (20), the 72 ‘mystical names of God’ ar revealed as triads reading across from right to left.

[click on the image to see the text thus arranged]
Left = Original Text • Right = Text without spaces and dashes.

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”Perhaps the most elegant way to derive the length of Exodus is by the following progression:

5 + 6x6 + 7x7x7 + 8x8x8x8 + 9x9x9x9x9 = 63529”

Kevin Acres - Author of Codefinder



It is my experience that many of the major themes and events expressed in the OT are actually recapitulative echoes of the primordially formative gestures emerging from Genesis. This ‘dividing of waters’ has a precursor there:

In Genesis I:

II: ...and the spirit of God hovered over the face of the waters.

III: And God said: ‘Let there be Light.’ And there was Light.

IV: And God saw the Light, that it was good; and God divided the light from the darkness. [3]

This ‘dividing of the waters’ with light is a metaphor for the pancreative penetration of the veil between the dimensions of spirit and manifestation, and the establishment of a co-nutritive and eternal flow of relational inspiration and communion between them. Our universe is a ‘slow child’ of the sentient source we are founded in, and ‘over here’ we re-assemble endless simulacra of the stories, powers, languages and relations we ‘secretly remember’ from before our births into ‘manifestation’..

This ‘Light’ is prosentient connectivity, not merely the energetic state of matter we mechanically recognize as matching this term. Light emerged as the result of the first omnicreative gesture in the same way sound emerges when our intention or organism activates the creative power of utterance. It was good.

Exodus is a recapitulation of this at the scale of human nations, as Adonay divides the waters, he prepares to turn Israel into ‘light’ — a lamp unto the world and her generations.


Exodus, a Birthplace of Re Late Ion Ships

Exodus is a record of the redemption of human beings from bondage. It was not the first time this happened, nor did a story like this only occur in a certain place and time, as we commonly understand. Exodus is the story of every human child, each being on Earth. It occurs again and again in various cycles and at every possible scale in the life of each being, and each family, and each culture. The story never plays out precisely the same way twice, but it is our constant companion because it is a holophore about human experience, as well as the particular story of the people of Israel and their companions finding escape from Egypt. We must come to understand that the source of oppression on Earth is not some demon or evil angel — I am not even certain such beings exist. It is instead our willingness to agree to silence and rape what is most true and exquisite about life and relation for the sake of an absurd idea of entitlement or luxury.

An angel of God led the Tribes of Israel and their cohort out from the long domination of Egypt. I do not know how many they were, but we may speculate that with all companions they probably significantly exceeded 660,000 souls [Exodus XII, 37-38]. The ‘angel’ was locally embodied as something akin to a pillar of cloud, which ‘went before’ the Tribes as they left their 430 year servitude. It is said that in the day this pillar led them, and at night provided light that they might continue unhindered by darkness. I consider this to have been the terrestrial sign of the local presence of an organ of God, not merely ‘a messenger’ who is somehow distinct or present in its own right, but these matters fall under the auspices of ‘what is an angel?’ — a question to be explored more adeptly elsewhere.


Regardless of the miracles they may have witnessed ‘Israel’ was more akin to a family of children than an army. As a whole, they were rightfully terrified of the might of Egypt, and generally loathe to leave the small comfort and security of repetition they there ‘enjoyed’. Though they were unified in hope of a new home and better way of life there was prevalent mistrust of Moses and his celestially-inspired leadership. Their stores of food and water were finite — regardless of the herds in tow — who also required these necessities and were too valuable to sacrifice. Pharaoh must have wondered where they intended to go to — thus he certainly sent scouts after them to inform him of their travels.

Moses was eventually required by God to lead Israel in a pattern like the top of the shepherd’s staff — the crook — in such a way as to appear to be fumbling in the landscape to Egypt’s scouts. Like a lure before a fish, the ‘helpless’ glitter of this movement would cause Pharaoh to ‘bite’ at Israel with his armies. It did. Seeing them ‘trapped’ in the terrain of the path they’d chosen, he leapt at the opportunity to retrieve them by force.

Whatever Israel was capable of in the way of defense, we must recognize that an organized throng — even militarily organized — is a terrible position for soldiers in the field to be in. Because their families, children and herds were with them their strategic circumstance was dire. No matter the power of the capable fighting men amongst the body of Israel, battle in open and unfamiliar terrain with their families present would be unthinkable.

Pharaoh probably deployed between 7 and 13 thousand troops to pursue them, thinking perhaps that the combination of their strategic weakness as well as the profound desire to avoid open combat would be strongly in his favor in the ensuing confrontation. It is likely he expected to be able to bully or threaten Moses into returning Israel to his dominion without combat of any kind, and if he had advisors, they probably suggested this.

When the Tribes see the vast force of the oncoming Egyptians their previous concerns blossom into terror, and Moses convenes with God on this matter. The word from God is that though the approaching forces of Egypt appear mighty they will be cast down entirely on the morrow, and that through the vehicle of this liberation of Israel this the world would come to know God as present and real in every possible and impossible way.


We should pause to consider the motives at play here, for they are not what on the surface they appear. One entity bent on slavery and domination was pursuing a band of refugees from tyranny with military might. It wasn’t that the Egyptians were hated by God, or inherently evil, so much as it was that they were impudently intent upon slavery and murder. Doing evil things to children is wrong in every possible sense. The children in question served Egypt as slaves for hundreds of years — possibly millions of human lifetimes. Mustering the might of nations to do evil things to several hundred thousand children is abomination, then as now.

Israel, for its part, was merely trying to get away, and didn’t even have anywhere to go to. They hadn’t ‘done anything’ deserving of pursuit, and Pharaoh prosecuted the affair as though gold coins had run away from a purse and had to be recaptured in a game of Senet. Regardless of scriptural implications to the contrary (mostly poor translations) the God of the Hebrews was not plotting the destruction of the Egyptians — any more than one would plot the severing of one’s own arm. Pharaoh was deeply aware that he was playing a game with the Hebrew God, and it was a challenge to the history of Egypt as well as his own immortality and godHead. Though he was losing, he was as persistent as kings are wont to be, and unprepared to accept defeat until it was final.

Was this not a nation of Cain chasing a nation of Abel through the field — a ‘massive glorification’ and ‘correction’ of a vastly important earlier moment in these ladders?


A glowing whirlwind leads Israel through the lands in the night, and a bicameral prophet with a wooden stick is their protector. The majority of the might of the lineage-throne of Egypt bears down upon them with malign intent. The miracle begins in the darkness.

The angel of God moves its pillar or pillars between the Egyptian host and that of Israel. This renders the Egyptians functionally blind, at the same time acting as a lamp to aid Israel in its progress. Moses raises his hand over the sea, (the rod is not mentioned), as he was instructed. Throughout the night, a strong East wind carves a channel through the water, such that soon there are stable walls of water to either side of something akin to a road.

Clearly this is no wind alike with those we know, or Israel would have been blown to smithereens. In the parting of the waters, a miraculous egress is formed. Moses leads Israel into a dry channel in the Red Sea which simply did not exist a few hours previously.

In passing through this ‘division of the waters’ — Israel will be born into the potential to exist as a sovereign cultural and spiritual entity. This is the moment of the ‘division’ of Israel from Egypt — and the terrestrial establishment of a new ‘Light’ in the human dimension — people who will become the vessel of God on Earth. In the dark, passing through the living waters parted by the transtemporal source of sentience itself, Israel is recapitulating the emergence of Light — and becoming the living vehicle of that light.

This is an entire people recapitulating the story of Noah, who similarly was ‘divided away’ with flock, and ‘miraculously passed through’ the waters to a new world.

In fact, each of us must breach the waters of the womb during our own birth into the world of human and celestial light.


As Israel follows Moses in the channel, the angel of God is simultaneously lighting their way and making the progress of the Egyptian horde costly and slow. God is ‘looking forth’ upon the pursuers with lightnings and trials of weather.

Later, Moses is instructed to raise his hand toward the Egyptians, and in the morning the channel behind Israel closes upon the army of Pharaoh, erasing them from the Earth. Thus too the door to their servitude of Egypt is permanently shut — they will never return to the prisonworld of the Egypt again.

Before them, the channel remains open, and they traverse it to the shore, and from thence onward to a place near a wilderness.

Songs are sung.



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All quotes from scripture are from the Soncino Pentateuch, 2nd Edition. Errors in transcription may exist, and are my own.