Difference between revisions of "Exodus"

<p> <strong> EXODUS </strong> . The book relates the history of [[Israel]] from the death of [[Joseph]] to the erection of the [[Tabernacle]] in the second year of the Exodus. In its present form, however, it is a harmony of three separate accounts. </p> <p> <strong> 1. The narrative of P </strong> <strong> [Note: Priestly Narrative.] </strong> . which can be most surely distinguished, is given first. </p> <p> Beginning with a list of the sons of Israel (Exodus 1:1-5 ), it briefly relates the oppression ( Exodus 1:7; Exodus 1:13 f., Exodus 2:23-25 ), and describes the call of Moses, which takes place in Egypt, the revelation of the name <em> [[Jahweh]] </em> , and the appointment of [[Aaron]] ( Exodus 6:1 to Exodus 7:13 ). The plagues ( Exodus 7:10; Exodus 7:20 a, Exodus 7:21 b, Exodus 7:22 , Exodus 8:5-7; Exodus 8:15-19 , Exodus 9:8-12 , Exodus 11:9 f.), which are wrought by Aaron, forma trial of strength with Pharaoh’s magicians. The last plague introduces directions for the Passover, the feast of unleavened bread, the sanctification of the firstborn; and the annual [[Passover]] ( Exodus 12:1-20; Exodus 12:28; Exodus 12:40-51 , Exodus 13:1 f.). Hence emphasis is laid, not on the blood-sprinkling, but on the eating, which was the perpetual feature. </p> <p> The route to the Red Sea (which gives occasion to a statement about the length of the sojourn. Exodus 12:40 f.) is represented as deliberately chosen in order that Israel and [[Egypt]] may witness Jahweh’s power over [[Pharaoh]] ( Exodus 12:37 , Exodus 13:20 , Exodus 14:1-4 ). When [[Moses]] stretches out his hand, the waters are miraculously divided and restored ( Exodus 14:8 f, Exodus 14:15 a, Exodus 14:21-22 Exodus 14:21-22 f., Exodus 14:26-27 a, Exodus 14:28 a, Exodus 15:19 ). </p> <p> Between the Red Sea and [[Sinai]] the names of some halting places are given (Exodus 16:1-3 , Exodus 17:1 a, Exodus 19:2 a). Ch. 16 is also largely ( Exodus 16:6-13 a, Exodus 16:16-24; Exodus 16:31-36 ) from P [Note: Priestly Narrative.] . But the mention of the Tabernacle in Exodus 16:34 proves the story to belong to a later date than the stay at Sinai, since the Tabernacle was not in existence before Sinai. Probably the narrative has been brought into its present position by the editor. </p> <p> On the arrival at Sinai, Jahweh’s glory appears in a fiery cloud on the mountain. As no priests have been consecrated, and the people must not draw near, Moses ascends alone to receive the tables of the testimony (Exodus 24:15-18 a) written by Jahweh on both sides. He remains (probably for 40 days) to receive plans for a sanctuary, with Jahweh’s promise to meet with Israel (in the [[Tent]] of Meeting) and to dwell with Israel (in the Tabernacle) ( Exodus 25:1 to Exodus 31:18 a, Exodus 32:15 ). He returns ( Exodus 34:29-35 ), deposits the testimony in an ark he has caused to be prepared, and constructs the Tabernacle ( Exodus 34:35 ). The differing order in the plans as ordered and as executed, and the condition of the text in the LXX [Note: Septuagint.] , prove that these sections underwent alterations before reaching their present form. </p> <p> This account was evidently written for men who were otherwise acquainted with the leading facts of the history. It is dominated by two leading interests: (1) to insist in its own way that everything which makes Israel a nation is due to Jahweh, so that the religion and the history are interwoven; (2) to give a history of the origins, especially of the ecclesiastical institutions, of Israel. </p> <p> <strong> 2. The narrative of JE </strong> <strong> [Note: [[Jewish]] Encyclopedia.] </strong> . The rest of the book is substantially from JE [Note: Jewish Encyclopedia.] , but it is extremely difficult to distinguish J [Note: Jahwist.] from E [Note: Elohist.] . For (1) with the revelation of the name of Jahweh, one of our criteria, the avoidance of this name by E [Note: Elohist.] disappears; (2) special care has been taken to weld the accounts of the law-giving together, and it is often difficult to decide how much is the work of the editor. We give the broad lines of the separation, but remark that in certain passages this must remain tentative. </p> <p> A. <em> Israel in Egypt </em> </p> <p> According to J [Note: Jahwist.] , the people are cattle-owners, living apart in Goshen, where they increase so rapidly as to alarm Pharaoh (Exodus 1:6; Exodus 1:8-12 ). Moses, after receiving his revelation and commission in [[Midian]] ( Exodus 2:11-22 , Exodus 3:2-4 a, Exodus 3:7 Exodus 3:7 f., Exodus 3:16-20 , Exodus 4:1-16; Exodus 4:19-20 a, Exodus 4:24-26 a, Exodus 4:29-31 ), demands from Pharaoh liberty to depart three days’ journey to sacrifice ( Exodus 5:3; Exodus 5:5-23 ). On Pharaoh’s refusal, the plagues, which are natural calamities brought by Jahweh, and which are limited to Egypt, follow Moses’ repeated announcement ( Exodus 7:14; Exodus 7:16-17 a, Exodus 7:21 Exodus 7:21 a, Exodus 7:24 f., Exodus 8:1-4; Exodus 8:8-15 a, Exodus 9:7 Exodus 9:7 , Exodus 9:13-35 , Exodus 10:1-11; Exodus 10:13 b, Exodus 10:14 b, Exodus 10:15 a, Exodus 10:15-18 , Exodus 10:28 Exodus 10:28 f., Exodus 11:4-8 ). In connexion with the Passover ( Exodus 12:21-27 ), blood-sprinkling, not eating, is insisted on. The escape is hurried ( Exodus 12:29-34; Exodus 12:37-39 ), and so a historical meaning is attached to the use of unleavened bread ( Exodus 13:3-16 [based on J [Note: Jahwist.] ]). </p> <p> According to E [Note: Elohist.] , the people live among the [[Egyptians]] as royal pensioners and without cattle. Their numbers are so small that two midwives suffice for them (Exodus 1:15-20 a, Exodus 1:21 f.) Moses ( Exodus 2:1; Exodus 2:10 ), whose father-in-law is [[Jethro]] ( Exodus 3:1 ), receives his revelation ( Exodus 3:6; Exodus 3:21 Exodus 3:21 f) and commission ( Exodus 4:17 f., Exodus 4:27 Exodus 4:27 f.). Obeying, he demands that Israel he freed ( Exodus 5:1 f, Exodus 5:4 ) in order to worship their God on this mountain a greater distance than three days’ journey. E [Note: Elohist.] ’s account of the plagues has survived merely in fragments, but from these it would appear that Moses speaks only once to Pharaoh, and that the plagues follow his mere gesture while the miraculous element is heightened ( Exodus 7:15; Exodus 7:17 b, Exodus 7:20 b, Exodus 7:23 , Exodus 9:22-25 , Exodus 10:12-13 a, Exodus 10:14 a, Exodus 10:15 b, Exodus 10:20-23; Exodus 10:27 ). The Israelites, however, have no immunity except from the darkness. The Exodus is deliberate, since the people have time to borrow from their neighbours ( Exodus 11:1-3 , Exodus 12:35 f.). </p> <p> B. <em> The Exodus </em> </p> <p> According to J [Note: Jahwist.] , an unarmed host is guided by the pillar of fire and cloud (Exodus 13:21 f.). Pharaoh pursues to recover his slaves ( Exodus 14:5 f.), and when the people are dismayed, Moses encourages them ( Exodus 14:10-14; Exodus 14:19 b, Exodus 14:20 b.). An east wind drives back the water, so that the [[Israelites]] are able to cross during the night ( Exodus 14:21 b, Exodus 14:24-25 b, Exodus 14:27 b, Exodus 14:28 f., Exodus 14:30 f.) but the water returns to overwhelm the Egyptians. Israel offers thanks in a hymn of praise ( Exodus 15:1 ); but soon in the wilderness tempts Jahweh by murmuring for water ( Exodus 15:22-25 a, Exodus 15:27 , Exodus 17:3; Exodus 17:2 b, Exodus 17:7 ). </p> <p> According to E [Note: Elohist.] , an armed body march out in so leisurely a fashion that they are able to bring Joseph’s bones. For fear of the [[Philistines]] they avoid the route of the isthmus (Exodus 13:17-19 ). Pharaoh pursues ( Exodus 14:9 a, Exodus 14:10 b.). but the people, protected by an angel, cross when Moses lifts his rod ( Exodus 14:15 b, Exodus 14:16 a, Exodus 14:19 a, Exodus 14:20 a, Exodus 14:25 a, Exodus 14:29 ). The women celebrate the escape ( Exodus 15:2-18; Exodus 15:20 f.); and in the wilderness Jahweh tests Israel, whether they can live on a daily provision from Him ( Exodus 16:4; Exodus 16:15 a, Exodus 16:19 a, Exodus 16:16 a, Exodus 16:19-21 , Exodus 16:35 a). Water, for which they murmur, is brought by Moses striking the rock with his rod ( Exodus 17:1 b, Exodus 17:2 a, Exodus 17:4-7 b). Jethro visits and advises Moses (ch. 18 [in the main from E [Note: Elohist.] ]). The condition of the account of the journey between the Red Sea and Sinai, and the fact that events of a later date have certainly come into P [Note: Priestly Narrative.] ’s account, make it likely that JE [Note: Jewish Encyclopedia.] had very little on this stage, the account of which was amplified with material from the wilderness journey after Sinai. </p> <p> C. <em> At Sinai </em> [here the accounts are exceptionally difficult to disentangle, and the results correspondingly tentative]. </p> <p> According to J [Note: Jahwist.] , Jahweh descends on Sinai in lire (Exodus 19:2 b, Exodus 19:18 ), and commands the people to remain afar off, while the consecrated priests approach ( Exodus 19:11 b, Exodus 19:12; Exodus 19:20-22; Exodus 19:24 f.). Aaron, Nadab, Abihu, and 70 elders ascend ( Exodus 24:1 f.) and celebrate a covenant feast ( Exodus 19:9-11 ). Moses then goes up alone to receive the Ten Words on tables which he himself has hewn, and remaining 40 days and 40 nights receives also the Book of the [[Covenant]] (ch. 34) [J [Note: Jahwist.] ’s statement as to the 40 days has been omitted in favour of E [Note: Elohist.] ’s, but its presence in his account can be inferred from references in Exodus 34:1; Exodus 34:4 ]. Ch. 34 is also inserted at this point, because its present position is eminently unsuitable after the peremptory command in J [Note: Jahwist.] and E [Note: Elohist.] to leave Sinai ( Exodus 32:34 , Exodus 33:1-3 ). Hearing from Jahweh of the rebellion ( Exodus 32:7-12; Exodus 32:14 ), Moses intercedes for forgiveness, and descends to quell the revolt with help from the [[Levites]] ( Exodus 32:25-29 ). He further intercedes that Jahweh should still lead His people, and obtains a promise of the [[Divine]] presence ( Exodus 33:1; Exodus 33:3; Exodus 33:12-23 ). This was probably followed by Numbers 10:29 ff. The Law he deposits in an ark which must already have been prepared. </p> <p> J [Note: Jahwist.] ’s law (ch. 34) is the outcome of the earliest effort to embody the essential observances of the Jahweh religion. The feasts are agricultural festivals without the historical significance given them in Deuteronomy, and the observances are of a ceremonial character, for, according to J [Note: Jahwist.] , it is the priests who are summoned to Sinai. Efforts have been frequently made (since Goethe suggested it) to prove that this is J [Note: Jahwist.] ’s decalogue a ceremonial decalogue. Any division into 10 laws, however, has always an artificial character. </p> <p> According to E [Note: Elohist.] . Jahweh descends in a cloud before the whole people (Exodus 19:3-11 a), whom Moses therefore sanctifies ( Exodus 19:14-17 ). They hear Jahweh utter the [[Decalogue]] ( Exodus 19:19 , Exodus 20:1-17 ), but, as they are afraid ( Exodus 20:18-21 ), the further revelation with its covenant is delivered to Moses alone ( Exodus 20:22 to Exodus 23:33 in part). The people, however, assent to its terms ( Exodus 24:3-8 ). Moses ascends the Mount with Joshua to receive the stone tables, on which Jahweh has inscribed the Decalogue ( Exodus 24:12-15 a), and remains 40 days ( Exodus 24:18 b) to receive further commands. He returns with the tables ( Exodus 31:18 b), to discover and deal with the outbreak of idolatry ( Exodus 32:1-6; Exodus 32:16-24 ). On his intercession he receives a promise of angelic guidance ( Exodus 32:30-35 ). From verses in ch. 33 ( Exodus 32:4; Exodus 32:6-11 ) which belong to E [Note: Elohist.] and from Deuteronomy 10:3; Deuteronomy 10:5 (based on E [Note: Elohist.] ), this account related the making of an ark and Tent of Meeting, the latter adorned with the people’s discarded ornaments. When JE [Note: Jewish Encyclopedia.] was combined with P [Note: Priestly Narrative.] , this narrative, being superfluous alongside Exodus 32:25 ff., was omitted. </p> <p> E [Note: Elohist.] ’s account thus contains three of the four collections of laws found in Exodus, for 21 23 consists of two codes, a civil (Exodus 21:1 to Exodus 22:16 ) and a ceremonial ( Exodus 22:17 to Exodus 23:33 [roughly]). Probably the ceremonial section was originally E [Note: Elohist.] ’s counterpart to ch. 34 in J [Note: Jahwist.] , while the civil section may have stood in connexion with ch. 18. As it now stands, E [Note: Elohist.] is the prophetic version of the law-giving. The basis of the Jahweh religion is the Decalogue with its clearly marked moral and spiritual character. (Cf. art. Deuteronomy.) This is delivered not to the priests (like ch. 34 in J [Note: Jahwist.] ), but to the whole people. When, however, the people shrink back, Moses, the prophetic intermediary, receives the further law from Jahweh. Yet the ceremonial and civil codes have a secondary place, and are parallel. The Decalogue, a common possession of the whole nation, with its appeal to the people’s moral and religious sense, is fundamental. On it all the national institutions, whether civil or ceremonial, are based. Civil and ceremonial law have equal authority and equal value. As yet, however, the principles which inform the Decalogue are not brought into conscious connexion with the codes which control and guide the national life. The Book of Deuteronomy proves how at a later date the effort was made to penetrate the entire legislation with the spirit of the Decalogue, and to make this a means by which the national life was guided by the national faith. </p> <p> The following view of the history of the codes is deserving of notice. E [Note: Elohist.] before its union with J [Note: Jahwist.] contained three of these codes: the Decalogue as the basis of the Covenant; the Book of the Covenant, leading up to the renewal of the Covenant; and the Book of Judgments, which formed part of Moses’ parting address on the plains of Moab. The editor who combined J [Note: Jahwist.] and E [Note: Elohist.] , wishing to retain J [Note: Jahwist.] ’s version of the Covenant, used it for the account of the renewal of the Covenant, and united E [Note: Elohist.] ’s Book of the Covenant, thus displaced, with the Decalogue as the basis of the first Covenant. The editor who combined JE [Note: Jewish Encyclopedia.] with D [Note: Deuteronomist.] , displaced E [Note: Elohist.] ’s Book of Judgments in favour of Deuteronomy, which he made Moses’ parting address; and combined the displaced Book of Judgments with the Book of the Covenant. </p> <p> The view represented in the article, however, explains the phenomena adequately, is much simpler, and requires fewer hypotheses. </p> <p> A. C. Welch. </p>

<p> Going out, the name of the second book of Moses and of the Bible; so called because it narrates the departure of the Israelites from Egypt. It comprises a period of about one hundred and forty-five years, from the death of Joseph to the erection of the tabernacle in the desert. The various topics of the book may be thus presented: (1.) The oppression of the Israelites, under the change of dynasty which sprung up after the death of Joseph: "There arose up another king, who knew not Joseph," Exodus 1:8 . The reference many believe is to the invasion of Egypt by the Hyksos, who are spoken of in secular history as having invaded Egypt probably about this period, and who held it in subjection for many years. The are termed shepherd-kings, and represented as coming from the east. (2.) The youth, education, patriotism, and flight of Moses, Exodus 2:1 - 6:30 . (3.) The commission of Moses, the perversity of Pharaoh, and the infliction of the ten plagues in succession, Exodus 7:1-11:10 . (4.) The institution of the Passover, the sudden departure of the Israelites, the passage of the Red Sea, and the thanksgiving of Moses and the people on the opposite shore, after the destruction of Pharaoh and his host, Exodus 12:1-15:27 . (5.) The narration of various miracles wrought in behalf of the people during their journeyings towards Sinai, Exodus 15:1-17:16 . (6.) The promulgation of the law on mount Sinai. This includes the preparation of the people by Moses, and the promulgation, first of the moral law, then of the judicial law, and subsequently of the ceremonial law, including the instructions for the erection of the tabernacle and the completion of that house of God, Exodus 19:1-40:38 . </p> <p> The scope of the book is not only to preserve the memorial of the departure of the Israelites from Egypt, but to present to view the church of God in her afflictions and triumphs; to point out the providential care of God over her, and the judgments inflicted on her enemies. It clearly shows the accomplishment of the divine promises and prophecies delivered to Abraham: that his posterity would be numerous, [[Genesis]] 15:5 17:4-6 46:27 Numbers 1:1-3,46; and that they should be afflicted in a land not their own, whence they should depart in the fourth generation with great substance, </p> <p> Genesis 15:13-16 Exodus 12:40-41 . Their exodus in many particulars well illustrates the state of Christ's church in the wilderness of this world, until her arrival in the heavenly Canaan. See 1 Corinthians 10:1-33 Hebrews 1:1-13:25 . The book of Exodus brings before us many and singular types of Christ: Moses, Deuteronomy 18:15; Aaron, Hebrews 4:14-16; the paschal lamb, Exodus 12:46 John 19:36 1 Corinthians 5:7-8; the manna, Exodus 1:1-40:38 16:15 1 Corinthians 10:3; the rock in Horeb, Exodus 17:6 1 Corinthians 10:4; the mercy seat, Exodus 37:6 Romans 3:25 Hebrews 4:16; the tabernacle, Exodus 40:1 - 38 , "The Word tabernacled among us," John 1:14 . </p> <p> This departure from Egypt, and the subsequent wanderings of the children of Israel in the desert, form one of the great epochs in their history. They were constantly led by Jehovah, and the whole series of events is a constant succession of miracles. From their breaking up at Rameses, to their arrival on the confines of the promised land, there was an interval of forty years, during which one whole generation passed away, and the whole [[Mosaic]] law was given, and sanctioned by the thunders and lightnings of Sinai. There is no portion of history extant which so displays the interposition of an overruling [[Providence]] in the affairs both of nations and of individuals, as that which recounts these wanderings of Israel. </p> <p> The four hundred and thirty years referred to in Exodus 12:40 , date, according to the received chronology, from the time when the promise was made to Abraham, Genesis 15:13 . From the arrival of [[Jacob]] in Egypt to the exodus of his posterity, was about two hundred and thirty years. The threescore and fifteen souls had now become 600,000, besides children. They took with them great numbers of cattle, and much [[Egyptian]] spoil. It was only by the mighty hand of God that their deliverance was effected; and there seems to have been a special vindication of his glory in the fact that the Nile, the flies, the frogs, fishes, cattle, etc., which were made the means or the subjects of the plagues of Egypt, were there regarded with idolatrous veneration. </p> <p> After the tenth and decisive plague had been sent, the Israelites were dismissed from Egypt in haste. They are supposed to have been assembled at Rameses, or Heroopolis, in the land of Goshen, about thirty-five miles northwest of Suez, on the ancient canal, which united the Nile with the Red Sea. They set off on the fifteenth day of the first month, the day after the Passover, that is, about the middle of April. Their course was southeast as far as Etham; but then, instead of keeping on directly to Sinai, they turned to the south, Exodus 14:2 , on the west side of the Red Sea, which they reached three days after starting, probably near Suez. Here, by means of a strong east wind, God miraculously divided the waters of the sea in such a way that the Israelites passed over the bed of it on dry ground; while the Egyptians, who attempted to follow them, were drowned by the returning waters. The arm of the sea at [[Suez]] is now only three or four miles wide, and at low water may be forded. It is known to have been formerly wider and deeper; but the drifting sands of ages have greatly filled and altered. The miracle here wrought was an amazing one, and revealed the hand of God more signally than any of the ten plagues had done. According to the Bible, God caused a "strong east wind" to blow; the deep waters were sundered, and "gathered together;" "the floods stood upright as a heap;" "the children of Israel walked upon dry land in the midst of the sea, and the waters were a wall unto them on their right hand and on their left." These effects continued all night till the morning watch, and without obstructing the progress of the Hebrews; whereas in the morning the pursuing Egyptians were covered by the sea, and "sank like lead in the mighty waters." These were wonders towards the effecting of which any wind must have been as insufficient as Naaman's mere washing in [[Jordan]] would have been to the healing of his leprosy. It should here be stated also, that some geographers think this miracle took place below Mount Atakah, ten or twelve miles south of Suez, where the sea is about twelve miles wide. This opinion is liable to several objections, though it cannot be proved to be false. At this late day the precise locality may be undiscoverable, like the point of a soul's transition from the bondage of [[Satan]] into the kingdom of God; but in both cases the work is of God, and the glory of it is his alone. </p> <p> Having offered thanksgiving to God for their wonderful deliverance, the Israelites advanced along the eastern shore of the Red Sea and through the valleys and desert to Mount Sinai. This part of their route may be readily traced, and Marah, Elim, and the desert of [[Sin]] have been with much probability identified. They arrived at Mount Sinai in the third month, or June, probably about the middle of it, having been two months on their journey. Here the law was given, and here they abode during all the transactions recorded in Exodus 21:1 -Nu 21:1-9:23 , that is, until the twentieth day of the second month (May) in the following year, a period of about eleven months. </p> <p> [[Breaking]] up at this time from Sinai, they marched northwards through the desert of Paran, or perhaps along the eastern arm of the Red Sea and north through El-Arabah, to Kadesh-barnea, near the southeast border of Canaan. [[Rephidim]] near Mount Sinai, and Taberah, Kibroth-hattaaveh, and Hazerorh, on their journey north, were the scenes of incidents, which may be found, described under their several heads. From Kadesh-barnea, spies were sent out to view the promised land, and brought back an evil report, probably in August of the same year. The people murmured, and were directed by [[Jehovah]] to turn back and wander in the desert, until the carcasses of that generation should all fall in the wilderness, Numbers 14:25 . This they did, wandering from one station to another in the great desert of Paran, lying south of Palestine, and also in the great sandy valley called El-Ghor and chiefly El-Arabah, which extends from the [[Dead]] Sea to the gulf of Akaba, the eastern arm of the Red Sea. See JORDAN. Where and how these long years were spent we are not informed, nor by what routes they traversed the desert, nor how they were furnished with food except manna. Moses says they "compassed mount [[Seir]] many days," always under the guidance of the pillar of fire and cloud, Numbers 9:22; he also gives a list of seventeen stations, mostly unknown, where thy rested or dwelt before reaching Ezion-gaber, Numbers 33:19-35; and then mentions their return to Kadesh, Numbers 33:36-37 , in the first month, Numbers 20:1 , after an interval of almost thirty-eight years. While thus a second time encamped at Kadesh, Moses sent to the king of Idumaea, to ask liberty to pass through his dominions, that is, through the chain of mountains (mount Seir) lying along the eastern side of the great valley El-Arabah. See IDUMAEA. This was refused; and Israel, feeling too weak to penetrate into [[Palestine]] from the south, in face of the powerful tribes of [[Canaanites]] dwelling there, was compelled to take the southern passage around Edom, Numbers 21:4 . Soon after turning, they came to mount Hor, where Aaron died and was buried, Numbers 20:20-28 . [[Proceeding]] southward along the valley El-Arabah to Ezion-gaber, at the head of the eastern gulf of the Red Sea, they here passed through the eastern mountains, and then turned north along the eastern desert, by the route which the great [[Syrian]] caravan of Mohammedan pilgrims now passes in going to Mecca. They arrived at the brook Zered, on the southern border of Moab, just forty years after their departure from Egypt. </p>

Exodus 12:51Deuteronomy 26:8Psalm 1141361 Kings 6:1 <p> The time of their sojourning in Egypt was, according to Exodus 12:40 , the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of [[Canaan]] was four hundred and thirty years;" and the [[Samaritan]] version reads, "The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years." In Genesis 15:13-16 , the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by [[Stephen]] in his defence before the council (Acts 7:6 ). </p> <p> The chronology of the "sojourning" is variously estimated. Those who adopt the longer term reckon thus: </p> <p> | Years | | From the descent of Jacob into Egypt to the | death of Joseph 71 | | From the death of Joseph to the birth of | Moses 278 | | From the birth of Moses to his flight into | Midian 40 | | From the flight of Moses to his return into | Egypt 40 | | From the return of Moses to the Exodus 1 | | 430 </p> <p> Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of [[Abraham]] into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus: </p> <p> | Years | | From Abraham's arrival in Canaan to Isaac's | birth 25 | | From Isaac's birth to that of his twin sons | [[Esau]] and Jacob 60 | | From Jacob's birth to the going down into | Egypt 130 | | (215) | | From Jacob's going down into Egypt to the | death of Joseph 71 | | From death of Joseph to the birth of Moses 64 | | From birth of Moses to the Exodus 80 | | In all... 430 </p> <p> During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them (Exodus 12:35 ), and these were readily bestowed. And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. "It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt." Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also." Thus was Pharaoh (q.v.) completely humbled and broken down. These words he spoke to Moses and Aaron "seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace." </p> <p> The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month [[Abib]] (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Exodus 12:37; Numbers 33:3 ). This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place. </p> <p> From [[Rameses]] they journeyed to [[Succoth]] (Exodus 12:37 ), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See [[Pithom]] .) Their third station was [[Etham]] (q.v.), 13:20, "in the edge of the wilderness," and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded "to turn and encamp before Pi-hahiroth, between [[Migdol]] and the sea", i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham. This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin ( Exodus 16:1 ), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez. </p> <p> Under the direction of God the children of Israel went "forward" from the camp "before Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They "sank as lead in the mighty waters" (Exodus 15:1-9; Compare Psalm 77:16-19 ). </p> <p> Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of Moses"), there they encamped and rested probably for a day. Here [[Miriam]] and the other women sang the triumphal song recorded in Exodus 15:1-21 . </p> <p> From 'Ayun Musa they went on for three days through a part of the barren "wilderness of Shur" (22), called also the "wilderness of Etham" (Numbers 33:8; Compare Exodus 13:20 ), without finding water. On the last of these days they came to [[Marah]] (q.v.), where the "bitter" water was by a miracle made drinkable. </p> <p> Their next camping-place was [[Elim]] (q.v.), where were twelve springs of water and a grove of "threescore and ten" palm trees (Exodus 15:27 ). </p> <p> After a time the children of Israel "took their journey from Elim," and encamped by the Red Sea (Numbers 33:10 ), and thence removed to the "wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped. Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed. They began to "murmur" for want of bread. God "heard their murmurings" and gave them quails and manna, "bread from heaven" (Exodus 16:4-36 ). Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the [[Wady]] Feiran. Here they found no water, and again murmured against Moses. [[Directed]] by God, Moses procured a miraculous supply of water from the "rock in Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword. </p> <p> From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, "the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh." Here they encamped for more than a year (Numbers 1:1; 10:11 ) before Sinai (q.v.). </p> <p> The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the [[Promised]] Land, are mentioned in Exodus 12:37-19; Numbers 1021-21; 33; Deuteronomy 1,2,10 . </p> <p> It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews. </p>

Deuteronomy 26:5-91 Samuel 12:6-8Psalm 78:1Psalm 105:1Psalm 106:1Psalm 114:1Psalm 135:1Psalm 136:1Isaiah 11:16Jeremiah 2:6Jeremiah 7:22-25Ezekiel 20:620:10Hosea 2:15Hosea 11:1Amos 2:10Amos 3:1Micah 6:4Haggai 2:5Luke 22:1-201 Corinthians 11:23-26 <p> Historicity The only explicit account of the Exodus we have is the biblical account (Exodus 1-15 ). No extra-biblical witnesses directly speak of the sojourn of Israel's ancestors in the land of the Nile. However, Egyptian sources do confirm the general situation that we find in the end of Genesis and the beginning of the Book of Exodus. There are many reports in Egyptian sources of nomadic people called <i> [[Habiru]] </i> coming into Egypt from the east fleeing from famine. Extra-biblical evidence from Egypt indicates that Egypt used slave labor in building projects ( Exodus 1:11 ). At one time the land in Egypt was owned by many landholders; but after the reign of the [[Hyksos]] kings the Pharaoh owned most of the land, and the people were serfs of the king (Genesis 47:20 ). Old [[Testament]] scholars accept the essential historicity of the Exodus. </p> <p> The Nature of the [[Event]] Some scholars see the Exodus as the miraculous deliverance of the people of God from the grip of Pharaoh's army at the Red Sea. Others see it as an escape across a sprawling wilderness and sweltering desert of a small mixed band of border slaves. Some argue that the military language in the account indicates that the event was a military skirmish. Such language may be the language of holy war. The people of Israel went up from the land of Egypt “equipped for battle” (Exodus 13:18 RSV), but God did not lead them by the way of the Philistines, which was the closest way but it was also the way of war. God thought that if Israel saw war she would repent and return to Egypt ( Exodus 13:17 ). God is called a “man of war” in Exodus 15:3 . </p> <p> The [[Bible]] stresses that the Exodus was the work of God. God brought the plagues on Egypt (Exodus 7:1-5 ). The miracle at the sea was never treated merely as a natural event or as Israel's victory alone. In the earliest recorded response to the event Miriam sang, “Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea” (Exodus 15:21 RSV). </p> <p> [[Elements]] of the wonderful and the ordinary contributed to the greatest Old Testament events. The natural and supernatural combined to produce God's deliverance. The Exodus was both miraculous and historical. An air of mystery surrounds this event as all miraculous events. We are not told when the Exodus occurred. We do not know precisely where it happened since the [[Hebrew]] term may have meant the Red Sea as we know it, one of its tributaries, or a “sea of reeds” whose location is unknown. We do not know who or how many may have been involved. The record makes it clear that God delivered Israel from bondage because of His covenant with the patriarchs and because He desired to redeem His people (Exodus 6:2-8 ). </p> <p> The Date of the Exodus The Bible does not give an incontrovertible date for the Exodus. 1 Kings 6:1 says, “In the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month of Zif, which is the second month, that he began to build the house of the Lord.” But this verse refers primarily to the beginning of the building of Solomon's [[Temple]] and only in a general way to the time of the Exodus. We do not know the precise dates of Solomon's reign. If we use 961 B.C. as the beginning of Solomon's reign, his fourth year would be 957 B.C. If we take the 480 years of 1 Kings 6:1 literally, the Exodus would be dated in 1437 B.C. Exodus 1:11 says, however, that the Israelites in Egypt built the store cities of [[Pithom]] and [[Raamses]] for Pharaoh. [[Evidently]] the name Raamses was not used in Egypt before 1300 B.C. If one of the store cities was named for a king by that name, the Exodus could not have happened before 1300 B.C. Thus some scholars believe the Exodus must have taken place after 1300 B.C. </p> <p> Another difficulty in dating these events is that although the term “pharaoh” is used over a hundred times in the first fifteen chapters of Exodus to refer to the king of Egypt, the title is always anonymous. No personal name of any individual pharaoh is used. The text does not indicate the identity of the pharaoh of the oppression nor the one of the Exodus. Old Testament scholars have generally agreed that the Exodus occurred either during the eighteenth (1570-1310 B.C.) or nineteenth (1310-1200 B.C.) dynasties. </p> <p> It has been the opinion of most scholars since the rise of modern [[Egyptology]] that the Exodus likely occurred during the reign of Ramses II in the nineteenth dynasty about 1270 B.C., although many Bible students attempt to date it in the earlier eighteenth dynasty about 1447 B.C. Several variations of these dates have been suggested, ranging all the way back to 2000 B.C. None of these attempts to redate the Exodus has gained widespread acceptance. Perhaps the best estimate of the date for the Exodus remains about 1270 B.C., but this is far from a proven fact. </p> <p> The Number Involved in the Exodus In our English Bibles Exodus 12:37 says, “And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, that were men, besides children.” For a very long time and for various reasons some Bible scholars have asked: Should the number 600,000 be understood literally? It seems to be an excessively large number. Exodus 23:29-30 and Deuteronomy 7:22 suggest the number was so small that the people would be endangered by wild beasts. Many scholars believe the Hebrew word eleph, usually translated “thousand,” can also be translated “clan” or “fighting unit.” Perhaps this is the meaning in Exodus 12:17 . Assuming this, conservative scholars have estimated the number at between 6,000,72,000. We may not know the exact date, route, or number of people in the Exodus. But the significant thing is we know and believe that such an event happened and that we interpret it as a saving act of God. </p> <p> The Exodus was the work of God. It was also a historical event involving a superpower nation and an oppressed people. God acted redemptively in power, freedom, and love. When the kingdom of God did not come, the later prophets began to look for a second Exodus. That expectation was fulfilled spiritually in Christ's redemptive act. </p> <p> Ralph L. Smith </p>

<p> Israel’s escape from slavery in Egypt is commonly known as the exodus (meaning ‘a going out’). The most likely date for the event is about 1280 BC, and the historical account of the event is given in the book of Exodus (see EXODUS, BOOK OF). </p> <p> Significance of the exodus </p> <p> The actual going out from Egypt was but one part of a series of events that gave the exodus its great significance in Israel’s history. It was preceded by God’s judgment on Egypt through a number of plagues (Exodus 1; Exodus 2; Exodus 3; Exodus 4; Exodus 5; Exodus 6; Exodus 7; Exodus 8; Exodus 9; Exodus 10; Exodus 11; see PLAGUE); it came about through the decisive judgment on Passover night and the subsequent crossing of the Red Sea (Exodus 12; Exodus 13; Exodus 14; Exodus 15; see PASSOVER; RED SEA); and it was followed by the covenant ceremony at Mt Sinai, where God formally established Israel as his people (Exodus 16; Exodus 17; Exodus 18; Exodus 19; Exodus 20; Exodus 21; Exodus 22; Exodus 23; Exodus 24; see COVENANT). After giving them his law, God directed them to the new homeland he had promised them in Canaan. </p> <p> Throughout the years that followed, Israelites looked back to the exodus as the decisive event in their history. This was not just because the exodus led to the establishment of Israel’s national independence, but more importantly because it showed them the sort of person their God was. [[Yahweh]] revealed his character, showing that he was a God who redeems (Deuteronomy 15:15; 2 Samuel 7:23; Nehemiah 1:8-10; Micah 6:4; cf. Exodus 6:6-8; Exodus 15:2; Exodus 15:13; see REDEMPTION). The exodus was a sign to the people of this Redeemer-God’s love (Deuteronomy 4:37; Deuteronomy 7:8; Hosea 11:1), power (Deuteronomy 9:26; 2 Kings 17:36; Psalms 81:10) and justice (Deuteronomy 6:21-22; Joshua 24:5-7). </p> <p> In demonstrating the character of God, the exodus gave assurance to God’s people that they could trust in him. At the same time it reminded them that he required them to be loyal, obedient and holy (Leviticus 11:45; Deuteronomy 4:37-40; Deuteronomy 5:6-7; Deuteronomy 7:7-11; cf. Hosea 11:1-4). </p> <p> The pattern repeated </p> <p> Even with the destruction of [[Jerusalem]] in 587 BC and the subsequent captivity in Babylon, God’s people never forgot his redeeming power. They looked for a ‘second exodus’ when he would again deliver them from bondage. They prayed that as he had first brought them out of Egypt and into the promised land, so he would now bring them out of [[Babylon]] and back to their homeland (Isaiah 43:1-7; Isaiah 43:14-21; Isaiah 48:20-21; Isaiah 49:25-26; Isaiah 51:9-11; Isaiah 52:11-12; Jeremiah 31:10-12; Micah 7:14-17). </p> <p> The exodus theme is prominent also in the New Testament. The word ‘exodus’ (RSV: ‘departure’) is used of Jesus’ death, by which he delivers people from the bondage of sin (Luke 9:31; cf. Colossians 1:13; Hebrews 2:14-15; see REDEMPTION). As the Passover lamb, he died in the place of those under judgment and so achieved redemption for them (1 Corinthians 5:7; 1 Peter 1:18-19; see PASSOVER). Those redeemed through Christ can therefore sing the song that the redeemed Israelites sang, but with new meaning (Revelation 15:2-4; cf. Exodus 15:1-21). They must also heed the lessons that the Israelites failed to learn in the wilderness years that followed their deliverance (1 Corinthians 10:1-11; Hebrews 3:7-19). </p>

<p> Exodus (ĕx'o-dŭs), going out [of Egypt]. The second book in the Old Testament. Its author was Moses. It was written probably during the forty years' wanderings in the wilderness. The first part of the book gives an account of the great increase of Jacob's posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the attempts to prevail upon Pharaoh to let the Israelites go; the signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, the institution of the passover, and the departure put of Egypt and the journey of the Israelites to Mount Sinai. The second part gives a sketch of the early history of Israel as a nation, set apart, and in its religious and political life consecrated to the service of God. </p>

<p> from εξ , <em> out, </em> and οδος , <em> a way, </em> the name of the second book of Moses, and is so called in the Greek version because it relates to the departure of the Israelites out of Egypt. It comprehends the history of about a hundred and forty-five years; and the principal events contained in it are, the bondage of the Israelites in Egypt, and their miraculous deliverance by the hand of Moses; their entrance into the wilderness of Sinai; the promulgation of the law, and the building of the tabernacle. See PENTATEUCH . </p>

<p> (1): (n.) The second of the Old Testament, which contains the narrative of the departure of the Israelites from Egypt. </p> <p> (2): (n.) A going out; particularly (the Exodus), the going out or journey of the Israelites from Egypt under the conduct of Moses; and hence, any large migration from a place. </p>