This article is about the second book of the Torah and the Old Testament. For the Israelite migration narrative, seeThe Exodus. For other uses, seeExodus.
"Exodus 4" redirects here. For the single, seeExodus '04.
The book is the first part of thenarrative ofthe Exodus, theorigin myth of theIsraelites, in which they leaveslavery inBiblical Egypt through the strength ofYahweh, their deity, who according to the storychose them as his people. The Israelites then journey with the prophetMoses toMount Sinai, where Yahweh gives theTen Commandments and they enter into acovenant with Yahweh, who promises to make them a "holy nation, and a kingdom of priests" on condition of their faithfulness. He gives them laws and instructions to build theTabernacle, the means by which he will come fromheaven and dwell with them and lead them in aholy war to conquerCanaan (the "Promised Land"), which has earlier, according to theBook of Genesis, been promised to the "seed" ofAbraham, the patriarch of the Israelites.
Traditionallyascribed to Moses himself, the formation of the Pentateuch, including the Book of Exodus, is dated to the fifth through fourth centuries BC.[1] Modern scholars see its initial composition as a product of theBabylonian exile (6th century BCE), based on earlier written sources and oral traditions, with final revisions in thePersian post-exilic period (5th century BCE).[2][3] Americanbiblical scholarCarol Meyers, in her commentary on Exodus, suggests that it is arguably the most important book in the Bible, as it presents the defining features of Israel's identity—memories of a past marked by hardship and escape, a binding covenant with theirGod, who chooses Israel, and the establishment of the life of the community and the guidelines for sustaining it.[4]
The consensus of modern scholars is that thePentateuch does not give an accurate account of the origins of the Israelites, who appear instead to have formed as an entity in the central highlands ofCanaan in the late second millennium BCE (around the time of theLate Bronze Age collapse) from the indigenous Canaanite culture.[5][6][7]
The English nameExodus comes from theAncient Greek:ἔξοδος,romanized: éxodos,lit. 'way out', fromἐξ-,ex-, 'out' andὁδός,hodós, 'path', 'road'. In Hebrew the book's title is שְׁמוֹת,shemōt, "Names", from thebeginning words of the text: "These are the names of the sons of Israel" (Hebrew:וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵל).[8]
Most mainstream scholars do not accept the biblical Exodus account as historical for a number of reasons. It is generally agreed that the Exodus stories were written centuries after the apparent setting of the stories.[7] ArchaeologistsIsrael Finkelstein andNeil Asher Silberman argue that archaeology has not found evidence for even a small band of wandering Israelites living in the Sinai: "The conclusion – that Exodus did not happen at the time and in the manner described in the Bible – seems irrefutable [...] repeated excavations and surveys throughout the entire area have not provided even the slightest evidence".[9] Instead, they argue how modern archaeology suggests continuity between Canaanite and Israelite settlements, indicating a heavily Canaanite origin for Israel, with little suggestion that a group of foreigners from Egypt comprised early Israel.[10][11] They also argue that the exodus narrative perhaps evolved from vague memories of theHyksos expulsion, spun to encourage resistance to the 7th century domination of Judah by Egypt.[12]
However, a majority of scholars also believe that the story has a historical core,[13][14] despite disagreeing widely about what that historical kernel might have been.[15] Kenton Sparks refers to it as "charter myth" and "mythologized history".[16] Biblical scholarGraham I. Davies notes that several literary texts from Ancient Egypt document the presence of Semitic peoples working for building projects under the19th Dynasty of Egypt, suggesting a possible historical basis for the account of Israelite servitude to the Egyptians.[17] Movements of small groups ofAncient Semitic-speaking peoples into and out of Egypt during theEighteenth andNineteenth Dynasties have been documented. The book of Exodus also has elements of Egyptianfolklore and culture contained within its narrative,[18] and the namesMoses,Aaron andPhinehas, seem to have an Egyptian origin.[19] However, there is an increasing trend among scholars to see the biblical exodus traditions as the invention of theexilic and post-exilic Jewish community, with little to no historical basis.[20]
There is no unanimous agreement among scholars on the structure of Exodus. One strong possibility is that it is adiptych (i.e., divided into two parts), with the division between parts 1 and 2 at thecrossing of the Red Sea or at the beginning of thetheophany (appearance of God) in chapter 19.[21] On this plan, the first part tells of God's rescue of his people from Egypt and their journey under his care to Sinai (chapters 1–19) and the second tells of the covenant between them (chapters 20–40).[22]
The text of the Book of Exodus begins after the events at the end of theBook of Genesis whereJacob's sons and their families joined their brotherJoseph inEgypt, which Joseph had saved from famine. It is 400 years later and Egypt's newPharaoh, who does not remember Joseph, is fearful that theenslaved and now numerousIsraelites could become afifth column. He hardens their labor and orders the killing of all newborn boys. ALevite woman namedJochebed saves her baby bysetting him adrift on the Nile in anark of bulrushes.Pharaoh's daughter finds the child, names himMoses, and brings him up as her own.
Later, a grown Moses goes out to see his kinsmen. He witnesses the abuse of a Hebrew slave by an Egyptian overseer. Angered, Moses kills him and flees intoMidian to escape punishment. There, he marriesZipporah, daughter ofJethro, a Midianite priest; meanwhile the Pharaoh dies, and another takes his place. While tending Jethro's flock, Moses encounters God in aburning bush. Moses asks God for his name, to which God replies with three words, often translated as "I Am that I Am". This is the book's explanation for the origin of the nameYahweh, as God is thereafter known. God tells Moses to return to Egypt, free the Hebrews from slavery and lead them intoCanaan, the land promised to the seed ofAbraham in Genesis. On the journey back to Egypt, God seeks to kill Moses. Zipporahcircumcises their son and the attack stops.(SeeZipporah at the inn.)
Moses reunites with his brotherAaron and, returning to Egypt, convenes theIsraelite elders, preparing them to go into the wilderness to worship God. Pharaoh refuses to release the Israelites from their work for the festival, and so God curses the Egyptians withten terrible plagues, such as ariver of blood, anoutbreak of frogs, and thethick darkness. Moses is commanded by God to fix the spring month ofAviv at the head of theHebrew calendar. The Israelites are to take a lamb on the 10th day of the month,sacrifice the lamb on the 14th day, daub its blood on theirmezuzot (doorposts) and lintels and to observe thePassover meal that night, during the full moon. The 10th plague comes that night, causing the death of all Egyptian firstborn sons and prompting Pharaoh to expel the Israelites. Regretting his decision, Pharaoh commands his chariot army after the Israelites, who appear trapped at theRed Sea. Godparts the sea, allowing the Israelites to pass through, before drowning Pharaoh's pursuing forces.
Geography of the Book of Exodus, with the Nile River and its delta, left, the Red Sea and Sinai desert, center, and the land of Israel, upper right
As desert life proves arduous, the Israelites complain and long for Egypt, but God miraculously providesmanna for them to eat andwater to drink. The Israelites arrive at the mountain of God, where Moses's father-in-law Jethro visits Moses; at his suggestion, Moses appointsjudges over Israel. God asks whether they will agree to be his people – they accept. The people gather at the foot of the mountain, and with thunder and lightning, fire and clouds of smoke, the sound of trumpets, and the trembling of the mountain,God appears on the peak, and the people see the cloud and hear the voice (or possibly sound) of God. God tells Moses to ascend the mountain. God pronounces theTen Commandments (the Ethical Decalogue) in the hearing of all Israel. Moses goes up the mountain into thepresence of God, who pronounces theCovenant Code of ritual and civil law and promisesCanaan to them if they obey. Moses comes down from the mountain and writes down God's words, and the people agree to keep them. God calls Moses up the mountain again, where he remains for forty days and forty nights, after which he returns, bearing the set of stonetablets.
God gives Moses instructions for the construction of thetabernacle so that God may dwell permanently among hischosen people, along with instructions for thepriestly vestments, the altar and its appurtenances, procedures for theordination of priests, and the dailysacrifice offerings. Aaron becomes the firsthereditary high priest. God gives Moses the two tablets of stone containing the words of the ten commandments, written with the "finger of God".[23]
The Adoration of the Golden Calf,Gerrit de Wet, 17th century
While Moses is with God, Aaron casts agolden calf, which the people worship. God informs Moses of theirapostasy and threatens to kill them all, but relents when Moses pleads for them. Moses comes down from the mountain, smashes the stone tablets in anger, and commands theLevites to massacre the unfaithful Israelites. God commands Moses to construct two new tablets. Moses ascends the mountain again, where God dictates theTen Commandments for Moses to write on the tablets.
Moses descends from the mountain with atransformed face; from that time onwards he must hide his face with aveil. Moses assembles the Hebrews and repeats to them the commandments he has received from God, which are to keep theSabbath and to construct the Tabernacle. The Israelites do as they are commanded. From that time God dwells in the Tabernacle and orders the travels of the Hebrews.
Jewish and Christian tradition viewedMoses as the author of Exodus and the entireTorah, but by the end of the 19th century the increasing awareness of discrepancies, inconsistencies, repetitions and other features of the Pentateuch had led scholars to abandon this idea.[24] The formation of the Pentateuch, including the Book of Exodus, is dated to the fifth through fourth centuries BC.[25] In approximate round dates, the process which produced Exodus and the Pentateuch probably began around 600 BCE when existing oral and written traditions were brought together to form books recognizable as those we know, reaching their final form as unchangeable sacred texts around 400 BCE.[26]
Although patent mythical elements are not so prominent in Exodus as inGenesis, ancient legends may have an influence on the book's form or content: for example, the story of the infant Moses's salvation from the Nile is argued to be based on an earlier legend of kingSargon of Akkad, while the story of theparting of the Red Sea may trade on Mesopotamiancreation mythology. Similarly, theCovenant Code (the law code in Exodus 20:22–23:33) has some similarities in both content and structure with theLaws of Hammurabi. These potential influences serve to reinforce the conclusion that the Book of Exodus originated in the exiled Jewish community of 6th-century BCEBabylon, but not all the potential sources are Mesopotamian: the story of Moses's flight to Midian following the murder of the Egyptian overseer may draw on the EgyptianStory of Sinuhe.[27]
Biblical scholars describe the Bible's theologically motivated history writing as "salvation history", meaning a history of God's saving actions that give identity to Israel – the promise of offspring and land to the ancestors,the Exodus from Egypt (in which God saves Israel from slavery), the wilderness wandering, the revelation at Sinai, and the hope for the future life in thePromised Land.[28]
Atheophany is a manifestation (appearance) of a god – in the Bible, an appearance of the God of Israel, accompanied by storms – the earth trembles, the mountains quake, the heavens pour rain, thunder peals, and lightning flashes.[29] The theophany in Exodus begins "the third day" from their arrival at Sinai in chapter 19: Yahweh and the people meet at the mountain, God appears in the storm and converses with Moses, giving him theTen Commandments while the people listen. Therefore, theophany is a public experience of divine law.[30]
The second half of Exodus marks the point at which, and describes the process through which, God's theophany becomes a permanent presence for Israel via theTabernacle. That so much of the book (chapters 25–31, 35–40) describes the plans of the Tabernacle demonstrates the importance it played in the perception ofSecond Temple Judaism at the time of the text's redaction by the Priestly writers: the Tabernacle is the place where God is physically present, where, through the priesthood, Israel could be in direct, literal communion with him.[31]
The heart of Exodus is theSinaitic covenant.[32] A covenant is a legal document binding two parties to take on certain obligations towards each other.[33] There are several covenants in the Bible, and in each case, they exhibit at least some of the elements in real-life treaties of the ancient Middle East: a preamble, historical prologue, stipulations, deposition and reading, list of witnesses, blessings, and curses, and ratification by animal sacrifice.[34] Biblical covenants, in contrast to Eastern covenants in general, are between a god, Yahweh, and a people, Israel, instead of between a strong ruler and a weaker vassal.[35]
God elects Israel for salvation because the "sons of Israel" are "the firstborn sons" of the God of Israel, descended through Shem and Abraham to the chosen line ofJacob whose name is changed to Israel. The goal of the divine plan in Exodus is a return to humanity's state inEden so that God can dwell with the Israelites as he had withAdam and Eve through the Ark and Tabernacle, which together form a model of the universe; in laterAbrahamic religions Israel becomes the guardian of God's plan for humanity, to bring "God's creation blessing to mankind" begun in Adam.[36]
Davies, Graham (2004)."Was There an Exodus?". In Day, John (ed.).In Search of Pre-exilic Israel: Proceedings of the Oxford Old Testament Seminar. Continuum. pp. 23–40.ISBN9780567082060.
Dozeman, Thomas B (2000)."Exodus, Book of". In David Noel, Freedman; Allen C., Myers (eds.).Eerdmans Dictionary of the Bible. Eerdmans.ISBN9789053565032.
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