EXODUS, BOOK OF
[Gr., Eʹxo·dos, going forth, departure (of the Israelites out of Egypt); a name applied to the book in the Greek Septuagint].
The second scroll of the Pentateuch, also referred to as the Second Book of Moses. It came to be known in Hebrew as Shemohthʹ, “Names,” from its opening phrase, Weelʹleh shemohthʹ, “Now these are the names.” “Exodus” is the Latinized form of the Greek.
This book is an obvious continuation of Genesis, beginning with the expression “Now” (literally, “And”) and then relisting the names of the sons of Jacob that are taken from the more complete record at Genesis 46:8-27. Exodus was written in 1512 B.C.E., a year after the Israelites departed from Egypt and camped in the wilderness of Sinai. The book covers a period of about 145 years, from Joseph’s death in 1657 B.C.E. to the construction of the tabernacle in 1512 B.C.E.
WRITERSHIP
Moses’ writership of Exodus has never been questioned by the Jews. Egyptian expressions used are indicative of a writer contemporary with the times, and not of a Jew born and brought up later in Palestine.
ACCURACY, TRUTHFULNESS
On the part of the writer of Exodus “an intimate acquaintance with Ancient Egypt may be discerned. The position of the Egyptians with respect to foreigners—their separation from them, yet their allowance of them in their country, their special hatred of shepherds, the suspicion of strangers from Palestine as spies—their internal government, its settled character, the power of the King, the influence of the Priests, the great works, the employment of foreigners in their construction, the use of bricks, . . . and of bricks with straw in them, . . . the taskmasters, the embalming of dead bodies, the consequent importation of spices, . . . the violent mournings, . . . the fighting with horses and chariots, . . .—these are a few out of the many points which might be noted marking an intimate knowledge of Egyptian manners and customs on the part of the author of the Pentateuch.”—The Historical Evidences of the Truth of the Scripture Records, by George Rawlinson, pp. 290, 291.
The account of Pharaoh’s daughter bathing in the Nile has been disputed (Ex. 2:5), but Herodotus says (as ancient monuments also show) that in ancient Egypt the women were under no restraint. Also, the Egyptians believed a sovereign virtue existed in the Nile waters. Pharaoh at times evidently went out to the river for purposes of worship. It was here that he was met at least twice by Moses during the ten plagues.—Ex. 7:15; 8:20.
As to absence of Egyptian monumental evidence of the Israelites’ sojourn in Egypt, this is not surprising, in view of the fact that a study of the monuments there reveals that the Egyptians did not record matters uncomplimentary to themselves. However, an even more powerful testimony than stone monumental evidence is the living monument of the observance of the Passover by the Jews, who have commemorated the Exodus in this way throughout their entire history.
There is strong ground for accepting the historical accuracy and the general narrative as given in Exodus. Jesus and the writers of the Christian Greek Scriptures quote or refer to Exodus more than forty times. The integrity of the writer Moses attests to the book’s authenticity. He points out with the greatest candor his own weaknesses, his hesitancy and his mistakes, not attributing anything of the miracles, leadership and organization to his own prowess, though he was acknowledged as great by the Egyptians and, in the main, much respected by Israel.—Ex. 11:3; 3:10-12; 4:10-16.
The plagues are Egyptian in setting, supporting their historicity. Locust swarms are common in Egypt, one Egyptologist telling of being in a “regular snow-drift of locusts” for six days. He also saw a fearful hailstorm and mentions an extraordinary cattle murrain “which carried off 40,000 head of cattle.” Of course, this does not detract from the miraculous nature of the plagues, highly intensified calamities that came on time and as previously announced, that stopped at Moses’ word and that, in the last seven, did not afflict the Israelites. Moreover, they appeared in a logical and meaningful order.
Joseph P. Free, a professor of archaeology who traveled in Egypt, says that he found straw in many of the bricks there. John Wilson, Egyptologist of the University of Chicago, says that, in Egyptian brick-making, straw was used as much as it was left out.—Ex. 5:7, 10-13, 16.
The divine hand is revealed in Israel’s sojourn in Egypt and their Exodus. A better place could hardly be found for Israel’s rapid growth to a mighty nation. Had they remained in Canaan they would have been subjected to much warfare with the Canaanite inhabitants, while in the territory of the first world power during the time of its zenith they were protected by its might. They lived in the best part of the land, contributing to health and fertility, as well as to intellectual growth to some extent.
But Egypt was not adequate for moral and spiritual discipline and advancement in theocratic principles, and certainly not for their being made a nation under theocratic rule and of exclusive devotion to Jehovah, with a sacrificing and teaching priesthood. Furthermore, God’s promise to give Abraham’s seed the land of Canaan had to be fulfilled and God’s time had come for it. Israel was to be constituted a great nation, with Jehovah as its sovereign King. The book of Exodus relates Jehovah’s accomplishment of this purpose.—Ex. 15:13-21.
OUTLINE OF CONTENTS
I. Israel’s rapid growth brings fear to Egypt’s ruler (chap. 1)
A. Pharaoh decrees death of male babies
B. Decree resisted by Hebrews; their multiplication continues
II. Jehovah delivers Israel by the hand of Moses (chaps. 2-15)
A. Moses adopted by Pharaoh’s daughter, taught by own mother (2:1-10)
B. Kills Egyptian persecutor, flees to Midian, marries, becomes shepherd (2:11–3:1)
C. Commissioned at burning bush as deliverer (3:2–4:17)
D. Returns to Egypt with Aaron, appears before Pharaoh; nine plagues on Egypt (4:18–11:10)
E. Passover instituted; tenth plague (12:1-29)
F. Exodus of Israel through Red Sea; Pharaoh’s army destroyed (12:30–15:27)
III. Jehovah organizes Israel as a theocratic nation, gives them the Law (chaps. 16-40)
A. The miraculous manna; sabbath day observance instituted (16:1-36)
B. Water supplied from rock; administration of assistants set up at Jethro’s suggestion (17:1–18:27)
C. Moses goes up into Mount Sinai as Jehovah manifests glory to Israel (19:1-25)
D. The Ten Commandments and other laws (20:1–23:33)
E. The Law covenant made over the blood of animals; Moses in the mountain forty days and nights (24:1-18)
F. Instructions on building the tabernacle and its furniture, and on making garments for the priests, installing priesthood, and so forth (25:1–31:18)
G. The people worship a golden calf during Moses’ absence; he breaks stone tablets given him by Jehovah; Levites side with Jehovah, kill about 3,000 men (32:1-35)
H. Moses goes into mountain with two more stone tablets; Jehovah writes Ten Commandments on them (33:1–34:28; compare Deuteronomy 10:1-5)
I. Moses’ face shines; veils face (34:29-35)
J. Construction of tabernacle and furniture by selected workmen; priests’ garments made; all from material contributed by the people (35:1–39:43)
K. Tabernacle set up on Nisan 1, 1512 B.C.E.; Jehovah manifests approval (40:1-38)
See the book “All Scripture Is Inspired of God and Beneficial,” pp. 19-25.