The Greater Exodus
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Updated
Jeremiah
16:14-15
(Jeremiah 23:7–8)
it will no longer be said, ‘As
surely as יהוה
lives, who brought the Israelites up out of
So what is the event that
will change how the
Lord is referenced (delivered out of
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Working area to sort through this topic in real time:
(
The understanding/interpretation, of the application of this theme, is very wide, from it being totally ignored to it being the main event of the Second Coming of Christ. On a scale of 0-10 (0 = nothing to see here and 10 = this is the main event of latter-day goings on)
1:
2: My guess on where the current LDS teaching is on this topic based on the latter day work of gathering (missionary work and temple work)…
3:
4:
5:
6:
7:
8: My opinion on this (at least this high maybe higher) and my Guess on where Gileadi is.
9: My guess on where Messianic Jews that teach this like: Rabbi Eddie Chumney are….
10:
While trying to figure out how to handle Pre-Trib views on this topic, I decided to leave them out. Most, I assume, would fall on the scale at 3 or below, especially as it pertains to current believers.
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Understandings of this by various groups:
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At a high level: My current understanding of “who and how” will participate in this event according to Gileadi is that the who will be those that accept the message delivered by the latter-day servant figure and the how is by following His lead.
ISAIAH EXPLAINED
With Avraham Gileadi
This is a great website analysis of the Book of Isaiah with one of its major themes focused on the New (Greater) Exodus…
https://www.isaiahexplained.com/ “… Isaiah defines
https://www.isaiahexplained.com/resources/isaiahs-ancient-types-of-end-time-events/
“…Israel’s
end-time exodus, however, instead of being from a single land—Egypt—is out of
Babylon, which Isaiah identifies as the world at large on the eve of its
destruction…” “…So great an
event is the new, end-time exodus of God’s people that only the new, not the
old, is celebrated in the millennial age: “‘The days come,’ says Jehovah, ‘that
it will no more be said, “Jehovah lives, who brought the people of Israel out
of the land of Egypt,” but “Jehovah loves, who brought the people of Israel
from the land of the north and from all the lands where he had driven them.”
For I will bring them again into the land I gave their fathers’” (Jeremiah
"....Just as Abraham acted as a proxy savior to Lot when God
destroyed the cities of Sodom and Gomorrah, so God’s end-time servants act as
proxy saviors to those whom God delivers from an end-time Sodom and Gomorrah
type of destruction..."
"... In an end-time context,
the “land” is the one occupied by those who profess to be Jehovah’s covenant
people in that day, which their forebears obtained from Jehovah as a covenant
blessing..."
https://www.isaiahexplained.com/commentary/1
A hut in a
melon field. The idea of a
“hut” suggests the presence of a watchman who guards the field against thieves
and wild animals. A synonym of the term “shelter”—which appears in parallel
with it—the “hut” further connotes protection from the elements, such as a
rainstorm or the heat of the sun, whose imagery alludes to Jehovah’s Day of
Judgment (Isaiah 17:13; 18:4-6; 25:4-5; 28:2, 14-19; 32:19; 40:24; 49:10). As
a watchman’s role includes sounding the alarm when danger approaches (Isaiah 21:6-10),
so those who heed the watchman’s warning are persons most likely to survive.
A city under
siege. The
“city” motif—which here appears in parallel with the “shelter” and
“hut”—provides another metaphor of Jehovah’s people. Ultimately there
emerge two cities in the Book of Isaiah that represent
Jehovah’s covenant people: one wicked, the other righteous; one destroyed, the
other delivered (v 21; Isaiah 24:10-12; 26:1-6; 33:20; 52:1-2; 66:6). The
expression “under siege” (nesurah),
moreover, possesses a double meaning in Hebrew: (1) “under siege”; and (2)
“preserved.” In other words, although the righteous city may come under siege
by enemies, Jehovah preserves it.
A shelter in a
vineyard. While Jehovah’s
“vineyard” denotes the Promised Land (Isaiah 5:1-7), in the millennial age it extends to the entire earth (Isaiah 27:2-6). The “shelter” refers to Jehovah’s cloud of glory that
protects a remnant of his people as it did ancient Israel (Exodus
14:19-20, Exodus 14:19-20, 24): “Over the whole site of Mount Zion, and over
its solemn assembly, Jehovah will form a cloud by day and a mist glowing with
fire by night: above all that is glorious shall be a canopy. It
shall be a shelter and shade from the heat of the day, a secret refuge from the
downpour and from rain” (Isaiah 4:5-6; cf. 25:4-5).
https://www.isaiahexplained.com/commentary/2
two
millennial centers from which Jehovah’s law and word go forth to all nations (Isaiah 4:3; 12:4-6; 33:20; 51:4-5).
https://www.isaiahexplained.com/commentary/4
While
those who are “left” and “remain” in Zion and Jerusalem consist of ascending
categories of Jehovah’s people (Isaiah 30:19; 37:22; 40:9; 51:16-17; 52:1-2), the names Zion and Jerusalem additionally
designate places of safety in his Day of Judgment (vv 5-6; Isaiah 1:8; 27:13; 31:5; 35:10; 37:32). Called “holy” or “sanctified” (qados), those who are left are “inscribed
among the living”—that is, their names are written in the Book of Life as
Jehovah’s elect.
5 Over the whole site of
Those
who sanctify themselves, who participate in Zion’s “solemn assembly,” enjoy
Jehovah’s divine protection in the place Zion, also called “Mount Zion” (Isaiah 8:13-14, Isaiah 8:13-14, 18; 24:23; 24:23).
Jehovah’s cloud of glory—signifying his presence (Exodus
24:15-18; 33:8-11)—makes glorious his holy people and the place where they
abide. By its means, Jehovah protected ancient
6 It shall be a shelter and shade from the heat of the day,
a secret refuge from the downpour and from
rain.
Jehovah’s cloud of glory (v 5) acts as a
shelter, shade, and secret refuge from the heat and downpour—that
is, from the elements and from the king of Assyria/Babylon in Jehovah’s Day of
Judgment (Isaiah 25:4-5). As Pharaoh’s armies were
unable to penetrate the cloud when they pursued after Jehovah’s people (Exodus
https://www.isaiahexplained.com/commentary/8
Forming
alliances against Assyria’s aggression—as do Aram and
Ephraim (Isaiah 7:1-6)—is to rely on
an arm of flesh (Isaiah 20:5-6; 30:1-5), not on
Jehovah or on the protection clause of his covenant. Keeping his law and
word—the terms of his covenant—provides the only assurance against calamity in
Jehovah’s Day of Judgment.
https://www.isaiahexplained.com/commentary/11
As an ensign to
the nations Jehovah’s servant gathers a remnant of
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Rabbi Eddie Chumney
https://yeshiva.hebroots.org/the-greater-exodus/
“….When the
Lord has washed away the filth of the daughters of Zion, and purged the blood
of Jerusalem from her midst, by the spirit of judgment and by the spirit of
burning, then the LORD will create above every dwelling place of Mount
Zion, and above her assemblies, a cloud and smoke by day and the shining of a
flaming fire by night. For over all the glory there will be a covering. And
there will be a tabernacle for shade in the daytime from the heat, for a place
of refuge, and for a shelter from storm and rain. Isaiah 4:4-6 …”
>>My
take on this view: The “..cloud and smoke by day and the shining of a flaming fire by night..”
will be the sign spoken of in Mathew 24:30 which will cause all that have eyes
to see and ears to understand that Jesus is the Christ and will also be the fulfillment
of Ezekiel 37:15-24.
Notes:
Hosea 1: Names = Scatter, No mercy and not my people
verse 10-11: covenant will be fulfilled when they are gathered in.(extended to all of Gods Children John
John 11: Lazarus from the dead is a type of the House of
Romans 11: all shall be grafted into the
House of
Isa 4:5-6 …upon every dwelling place of
Isa 13: is about the
Isa 66: Birth of the man child (Christ 1st
coming) then comes the birth (restorations) of the House of
That day is a day of
wrath, a day of trouble and distress, a day of wasteness and desolation, a day of
darkness and gloominess, a day of clouds and thick
darkness,
>>My
take on this view: My understanding of
Monte Judah’s teaching around this is that only people who understand the
Jewish Festivals, as Lion and Lamb ministries teach and observer them (down to
the date observed), will participate in this event. There will be multiple
groups all across the globe, in every land, gathering out under the direction of the
Lord.
https://exodusx.com/what-is-the-greater-second-exodus/
Place of refuge: "...Isaiah clarifies that this “place of refuge” is
https://exodusx.com/where-is-the-place-of-refuge/
https://hoshanarabbah.org/blog/2014/04/19/the-second-exodus/
"...If my analysis between the first and second exoduses is correct, it
would seem that Ephraim will return to the land of Israel at or just after the second coming of Yeshua
and after he has destroyed Babylon the Great, and not before...."
The original Exodus (Exodus 1-15) began with
Moses' return to
To illustrate the mirrors effectively, here's a
table comparing key elements:
|
Aspect |
Original Exodus
(Exodus 1-15) |
Greater Exodus
(Jeremiah 16/23, Isaiah 11/35/43/51, etc.) |
|
Trigger/Starting Point |
Moses' return to |
A "return" or commissioning of a Moses-like
figure or collective remnant; begins with a call to repentance and gathering
amid global chaos (e.g., "three years' warning followed by
judgment" per Gileadi's Isaiah analysis in
your document). |
|
Plagues/Judgments |
10 plagues on |
End-time tribulations (e.g., Revelation's
seals/trumpets/bowls) as "plagues" on the world; your document
notes parallels like a "cloud of glory" for protection (Isaiah
4:5-6), mirroring the pillar of cloud/fire. Chumney
and Judah see this tied to the Great Tribulation. |
|
Leader's Role |
Moses as prophet/deliverer, confronting Pharaoh and
leading the people out. |
A servant figure "like unto Moses" (Deuteronomy |
|
Journey/Wilderness |
40 years of trials, manna, and testing before entering |
A "new wandering in the wilderness" for
purification; survivors dwell nomadically under divine protection (Isaiah
35:10, 51:7-12). Your document rates this event's importance highly (e.g.,
8-10 on a scale for Gileadi/Chumney). |
|
Destination/Covenant |
Promised Land ( |
Zion/Jerusalem as a millennial center; new covenant where
"they will know me" (Jeremiah 31); two centers ( |
|
Outcome/Significance |
|
Global gathering overshadows the original; "no longer
said... out of |
These parallels emphasize escalation: the first
was national and physical; the greater is worldwide, spiritual, and culminates
in Christ's reign. As your document notes, it's "the main event of the
Second Coming" for some interpreters (e.g., Messianic Jews like Chumney rating it 9/10), involving survival in wilderness
places of refuge (e.g., "tents" or nomadic lifestyles per Gileadi).
The "return of Moses" isn't typically
interpreted as a literal resurrection of the biblical Moses (though some
traditions speculate he could be one of Revelation's two witnesses alongside
Elijah—see Malachi 4:5 and Revelation 11:3-12, where they perform Moses-like
miracles like plagues and fire from heaven). Instead, it's prophetic typology:
a figure or event "like unto Moses" (Deuteronomy
In essence, this "return" isn't Moses
reincarnated but a Mosaic-type event or figure catalyzing the greater exodus,
starting with a call out of "Babylon" (Revelation 18:4) and
escalating to tribulations that refine the faithful.
Your document outlines multiple servant figures
(e.g., Gazelem, Marred Servant, Davidic Servant),
noting they might overlap as "holographic" views of the same role(s).
Based on interpretations, no single figure is universally agreed upon, but
here's a reasoned analysis:
This leadership initiates the exodus but points
to Christ as ultimate deliverer (Hosea 1:10-11; John 10:16).