In the Hebrew Bible, this book is known as "Shemot" (שְׁמוֹת), which means "Names." This title is derived from the opening words of the book: "These are the names of the sons of Israel who came to Egypt with Jacob" (Exodus 1:1). This naming convention, where a book is titled after its opening words, is common in the Hebrew Bible.
The English title "Exodus" comes from the Greek Septuagint (LXX), where it is called "Exodos" (Ἔξοδος), meaning "exit" or "departure." This title aptly describes the central event of the book: the departure of the Israelites from Egypt. The Latin Vulgate retained this Greek title, from which we get our English name for the book.
The title "Exodus" is significant as it encapsulates the primary narrative thrust of the book - the liberation of the Israelites from Egyptian slavery and their journey towards the Promised Land. This exodus event becomes a defining moment in Israel's history, frequently referred to throughout the rest of the Bible as a demonstration of God's power and faithfulness to His covenant promises.
It's worth noting that while the Hebrew title focuses on the continuity with Genesis (by referring to the names of Jacob's sons), the Greek/English title emphasizes the new chapter in Israel's history that this book represents. Both aspects - continuity and new beginnings - are crucial themes in Exodus.
The traditional view, held by both Jewish and Christian traditions for many centuries, attributes the authorship of Exodus (along with the rest of the Pentateuch) to Moses. This view is based on several factors:
Internal Evidence:
Several passages in Exodus explicitly mention Moses writing:
Moreover, Moses' central role in the narrative and his unique position as mediator between God and Israel supports the idea that he recorded these events.
External Evidence:
Other biblical books attribute the Pentateuch to Moses (e.g., Josh 1:7-8, 1 Kings 2:3, 2 Kings 14:6, Ezra 6:18, Neh 13:1, Dan 9:11-13, Mal 4:4). In the New Testament, Jesus and the apostles refer to Moses as the author of the Pentateuch (e.g., Mk 12:26, Lk 24:27, Jn 5:46-47, Rom 10:5).
Challenges to Mosaic Authorship:
Since the 19th century, some scholars have challenged Mosaic authorship based on several arguments:
Conservative scholars have responded to these challenges, arguing that:
While debate continues in academic circles about the authorship of the Pentateuch, there is a lot less focus on the hypothetical Documentary Hypothesis and a greater focus on the received text. Conservative scholars maintain that Moses was the substantial author of Exodus, possibly with some later inspired editorial additions. This view aligns with the book's internal claims, the testimony of later Scripture, and doesn't rely on purely theoretical speculations about the compilation of sources after the time of Moses.
Given the traditional view, we can establish the following timeline for Exodus:
Date of Composition:
The Exodus would have been written during the Israelites' wilderness wanderings, approximately 1445-1405 BC. Moses, as an eyewitness and the leader of the Exodus, would have recorded these events shortly after they occurred.
Date of Events:
The date of the Exodus itself can be calculated based on 1 Kings 6:1, which states that Solomon began building the temple in the 480th year after the Exodus. Given that Solomon's fourth year is generally dated to around 966 BC, this places the Exodus at approximately 1446 BC.
This dating aligns with other biblical chronological markers:
Based on the chronology, the events of Exodus would have taken place during Egypt's 18th Dynasty, specifically:
This period marked the height of Egypt's New Kingdom era, characterized by imperial expansion and grand building projects, which aligns well with the biblical narrative. The use of slave labor for construction was common during this time.
While direct archaeological evidence for the Exodus is limited given the kind of event that it was, many aspects of the narrative align with what we know of ancient Egyptian culture and practices:
It's important to note that the lack of direct archaeological evidence does not disprove the Exodus account. Many scholars point out that we wouldn't necessarily expect to find archaeological remains of nomadic people in the desert, and that the Egyptian practice of not recording defeats could explain the absence of the Exodus in Egyptian records.
This traditional timeline provides a coherent framework for understanding the events of Exodus, God's mighty acts of deliverance and covenant-making with Israel, within their historical context.
The overarching purpose of Exodus is to demonstrate God's faithfulness to His covenant promises, to establish Israel as His chosen people, and to provide the historical and theological foundation for Israel's relationship with God. It serves as a pivotal narrative in the history of redemption, bridging God's promises to the patriarchs with the establishment of Israel as a nation set apart for His purposes.
To Record God's Deliverance of Israel: The primary purpose of Exodus is to recount how God fulfilled His promises to Abraham by delivering his descendants from slavery in Egypt. This dramatic rescue demonstrates God's power over earthly kingdoms and His faithfulness to His covenant promises. The Exodus event becomes the defining moment in Israel's national identity and is frequently referenced throughout the rest of Scripture as a testament to God's might and love for His people.
To Establish Israel as a Covenant Nation: Exodus narrates the transformation of Israel from a large family to a nation set apart for God. The giving of the Law at Sinai, including the Ten Commandments, establishes the covenant relationship between God and Israel. This covenant defines Israel's unique identity and provides the framework for their religious and social life.
To Reveal God's Character: Throughout Exodus, God reveals Himself in new and profound ways. He discloses His personal name (YHWH) to Moses, demonstrating His desire for a close relationship with His people. The narrative highlights God's attributes of justice, mercy, holiness, and faithfulness, providing a foundational understanding of God's nature for Israel and future readers.
To Prefigure Christ and Salvation: The Passover lamb, the crossing of the Red Sea, the provision of manna, and other events are types pointing to Christ's redemptive work. This typological significance reveals the depth of the book's purpose in God's plan.
To Establish Worship Practices: A significant portion of Exodus is devoted to instructions for building the Tabernacle and instituting the priesthood. These detailed prescriptions serve to establish proper worship of God, emphasizing His holiness and the need for mediation between God and His people.
To Provide a Historical Foundation for Israel's Laws: Many of Israel's laws and customs find their origin and explanation in the events of Exodus. The book provides the historical context for understanding why certain laws were given and why they were significant for Israel's identity and relationship with God.
Throughout Exodus, several key themes and elements emerge:
The book of Exodus can be divided into three main sections, each focusing on a key aspect of Israel's journey from slavery to covenant nationhood:
I. Deliverance from Egypt (Chapters 1-15)
This section narrates Israel's oppression in Egypt and God's miraculous deliverance:
II. Journey to Sinai (Chapters 15-18)
This transitional section recounts Israel's journey from the Red Sea to Mount Sinai:
III. Covenant at Sinai (Chapters 19-40)
The final and largest section focuses on God's covenant with Israel at Mount Sinai:
The structure of Exodus moves from physical deliverance (from Egypt) to spiritual formation (at Sinai). It begins with Israel in bondage to an earthly king and concludes with them in covenant relationship with their divine King, symbolized by the presence of the Tabernacle in their midst. This structure and content serve the book's overall purpose of demonstrating God's faithfulness to His covenant promises and establishing Israel as a nation set apart for His purposes.
I. Israel in Egypt: From Prosperity to Slavery (1:1-2:25)
II. The Call of Moses and Confrontation with Pharaoh (3:1-7:13)
III. The Ten Plagues and the Exodus (7:14-15:21)
IV.
Journey to Sinai (15:22-18:27)
V. The Covenant at Sinai
(19:1-24:18)
VI. Instructions for the Tabernacle and Priesthood
(25:1-31:18)
VII. The Golden Calf and Covenant Renewal
(32:1-34:35)
VIII. Construction and Consecration of the
Tabernacle (35:1-40:38)
I. Israel in Egypt: From Prosperity to Slavery (1:1-2:25)
A. Israel's growth and oppression in
Egypt (1:1-22)
B. Birth and early life
of Moses (2:1-25)
II. The Call of Moses and Confrontation with Pharaoh (3:1-7:13)
A. God's call to Moses at the burning
bush (3:1-4:17)
B. Moses' return to
Egypt (4:18-31)
C. Initial
confrontation with Pharaoh (5:1-7:13)
III. The Ten Plagues and the Exodus (7:14-15:21)
A. The first nine plagues (7:14-10:29)
B. The Passover instituted (11:1-12:30)
C. The Exodus begins (12:31-51)
D. Consecration of the firstborn
(13:1-16)
E. Crossing the Red Sea
(13:17-15:21)
IV. Journey to Sinai (15:22-18:27)
A. Provision of water at Marah and Elim
(15:22-27)
B. Provision of manna and
quail (16:1-36)
C. Water from the rock
at Rephidim (17:1-7)
D. Victory over
the Amalekites (17:8-16)
E. Jethro's
visit and advice (18:1-27)
V. The Covenant at Sinai (19:1-24:18)
A. Preparation for the covenant
(19:1-25)
B. The Ten Commandments
(20:1-21)
C. The Book of the Covenant
(20:22-23:33)
D. Confirmation of the
covenant (24:1-18)
VI. Instructions for the Tabernacle and Priesthood (25:1-31:18)
A. The Ark, Table, and Lampstand
(25:1-40)
B. The Tabernacle (26:1-37)
C. The Altar and the Court (27:1-19)
D. The Priests' garments (28:1-43)
E. Consecration of the priests
(29:1-46)
F. The Incense Altar, Basin,
Anointing Oil, and Incense (30:1-38)
G.
The craftsmen and the Sabbath (31:1-18)
VII. The Golden Calf and Covenant Renewal (32:1-34:35)
A. The Golden Calf incident (32:1-35)
B. The command to leave Sinai (33:1-6)
C. The Tent of Meeting (33:7-11)
D. Moses' intercession and God's glory
(33:12-23)
E. Renewal of the covenant
(34:1-35)
VIII. Construction and Consecration of the Tabernacle (35:1-40:38)
A. Collection of materials (35:1-29)
B. Appointment of craftsmen
(35:30-36:7)
C. Construction of the
Tabernacle (36:8-39:43)
D. Erection and
consecration of the Tabernacle (40:1-33)
E. The glory of the Lord fills the Tabernacle (40:34-38)
Noppawat Kumpeeroskul, Exodus 18: Its Literary Unity and Its Key Transitional Role in the Exodus Narrative.
Exodus, SBJT 12.3 (Fall 2008).
Joe M. Sprinkle, Law and Narrative in Exodus 19-24, JETS 47/2 (Jun. 2004), 235-52.
John Oswalt, Dr. John Oswalt, Exodus.
Michael Barrett, Exodus with Dr. Michael Barrett.