Ch.1 Ch.2 Ch.3 Ch.4 Ch.5 Ch.6 Ch.7 Ch.8 Ch.9 Ch.10 Ch.11 Ch.12 Ch.13 Ch.14 Ch.15 Ch.16 Ch.17 Ch.18 Ch.19 Ch.20 Ch.21 Ch.22 Ch.23 Ch.24 Ch.25 Ch.26 Ch.27 Ch.28 Ch.29 Ch.30 Ch.31 Ch.32 Ch.33 Ch.34 Ch.35 Ch.36 Ch.37 Ch.38 Ch.39 Ch.40 Truth in Action throughout Exodus
GOD's Presence with His Oppressed People: (HBH) The Exodus story begins by recalling the Genesis account of the descent of Jacob and his sons to Egypt and their sojourn there until after Joseph's death (Gen. 46-50). The Genesis link reminds readers that GOD sent Israel into Egypt to deliver them from famine. Their prosperity and success in their new land show that Israel was the recipient of GOD's blessings on creation and to Abraham (Exod. 1:1-7).
Egyptian hospitality did not long outlive Joseph, however, and within a generation or two before Moses' birth had changed to bitter hostility and oppression. Israel was put under forced labor and eventually subjected to the slaughter of their male newborns (1:8-22). Even in the years of oppression GOD was with Israel and caused them to prosper (1:12,20). The LORD had revealed to Abraham that his offspring would suffer oppression but that their bondage would be lifted by a great redemptive act. The Egyptians would be judged and the slave people set free to return to their own land (Gen. 15:13-16). Israel's experience of slavery was not a disaster that proved its GOD to be irrelevant; it was but part of the redemptive plan of the LORD of history. In contrast to the LORD of history stand the pharaohs who came and went (1:8; 2:23) and trembled with fear (1:9-10).
Exod. 1:1 Egypt, situated in the northeast corner of Africa, is the place of the Exodus. The book of Exodus is a continuation of the story of Genesis and embraces 430 years of the development of a family of 70 into a great nation. See Deut. 26:5.
Exod. 1:7 The Egyptians didn't associate with other peoples, but considered themselves superiors. However, because of Joseph, Israel was tolerated and, at times, favored by the Egyptian rulers (Gen. 43:32), until they filled the land.
Exod. 1:8 A new king, whom the biblical text never identifies. If the Exodus took place around the year 1446 BC, this must refer to Tutmoses III. Those who date it much later identify the Pharaoh as Seti I.
Exod. 1:11 Rameses (Raamses) was the official seat of the royal Egyptians located in the northeastern area of the Nile Delta. Pithom, a satellite city, was in the same area. The tribute commissioners (KJV-taskmasters) were individuals responsible for controlling and directing a group of people for the realization of a specific task.
RAMESES, RAAMSES (IDB) [house of Ramses] - the royal city of the Egyptian kings of the 19th and 20th dynasties (about 1300-1100 BC) situated in the northeastern section of the Nile Delta. While the children of Israel were slaves in Egypt, they were forced to work on at least two of Pharaoh's vast construction projects - building the supply cities of Pithom and Raamses (Ex. 1:11, KJV, RSV, NASB, NKJV; Rameses, NIV, NEB).
The reference to "the land of Rameses" (Gen. 47:11) in the story of Joseph, well before Ramses II lived, suggests that the author of Genesis used the "modern" name (Rameses) - the name which was common in his day and not the earlier name of the city, which was used during the time of Joseph. This may also be true of the use of Rameses in the account of the Exodus, because the Hebrews apparently left Egypt around 1446 BC, well before the time of King Ramses.
"The land of Rameses" (Gen. 47:11) was "the best of the land" - the most fertile district of Egypt. This almost certainly refers to the Land of Goshen, in the northeastern Nile Delta.
PITHOM (IDB) [temple of Tem] - one of the supply cities, or store cities, in Lower Egypt built by the Israelites while they were slaves in Egypt (Ex. 1:11). Pithom was in the general area of Raamses, but the Bible gives no further details about its location. Some archaeologists suggest that the temple, fortress, and storage chambers discovered at Tell el-Maskhutah, in the valley connecting the Nile River and Lake Timsah, are the remains of biblical Pithom. Others believe that Pithom should be identified with Tell er-Ratabah, about 16 kilometers (10 miles) to the west and closer to the land of Goshen.
It is possible that Pithom and Raamses (Ex. 1:11) were built during the reign of Pharaoh Rameses II (who ruled from about 1292-1225 BC). Rameses II, however, often made claims to "build" a city, when actually he "rebuilt" it, or strengthened its fortifications. Pithom is supposed by some scholars to be identical with Succoth (Ex. 12:37) - Pithom being the sacred, or religious name and Succoth being the secular or civil name.
The site of Pithom remains a subject of doubt and debate. Generally, the site chosen depends on one's opinion about the route of the Exodus. Since Tell el-Maskhutah is close to Tjeky (biblical Succoth), which was the Israelites' first stop after leaving Raamses, a more westerly site seems a more logical location for Pithom.
Exod. 1:14 Clay was the damp mixture of a special earth used to make bricks. These bricks were fabricated with clay, to which they added other materials, like straw and sand, that added to its resistance.
Exodus 1:15-17 The midwives were supposed to execute Pharaoh's plan of assassination. However, as they feared GOD more than Pharaoh, they made sure that the Hebrew mothers preserved their children. They triumphed as instruments of GOD's plan to preserve the people of Israel.
Exod. 1:16 Assist the Hebrew women: In childbirth they used special footstools upon which the women sat; an instrument that must have ben an Egyptian invention.
 LITERARY RICHES |
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Exod. 1:17 fear, yare'; Strong #3372: To fear, have apprehension of someone or something; feeling dread or profound admiration for something or someone powerful; reverence someone. The verb yare' and its derivatives figure more than 400 times. Although there are certain variances in the significance of this word, its basic sense is primarily "to fear". See 3:6; 14:13; I Sam. 18:12; II Sam. 6:9. The fear of GOD isn't synonymous with terror because He is against us or goes to punish us without cause or any warning. On the contrary, ii gives place to wise and beneficial actions, as in the present reference: the midwives feared displeasing GOD by destroying innocent children more than they feared disobeying Pharaoh.
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Exod. 2:1-22 GOD's Presence with Young Moses (HBH) GOD's saving presence is clear in the early life of Moses, the human agent of GOD's deliverance. Moses' Levite parents saved him from a cruel death by hiding him in a basket in the Nile (2:1-10). Rescued by Pharaoh's daughter, Moses was reared by his mother, who introduced him to the GOD of Israel. Though Moses later enjoyed the privileges of the Egyptian royal court, he never forgot his Israelite heritage. When he was a fellow Hebrew being abused, he came to his rescue, slaying the offending Egyptian official in the process (2:11-14). This rash, though heroic, act forced Moses into exile in Midian. There Moses cane to the rescue of the daughters of Reubel (Jethro), a Midianite priest. Moses married Zipporah, one of the shepherd daughters (2:15-22).
Exod. 2:1 The priestly ancestry of Moses later becomes an important element for his leadership role.
Exod. 2:2 Beautiful, that is, healthy.
Exod. 2:3 Of rushes refers to an herbal plant that looks like papyrus. An ark alludes to the ark that saved Noah.
Exod. 2:5 The daughter of Pharaoh was probably the daughter of one of his concubines. Her identity is unknown.
Exod. 2:7 A nurse was a woman who was paid to breastfeed a baby, or help to raise him. She usually became a respected member of the family whom she served. Children weren't weaned until the age of 3 to 5 years, which allowed her to educate Moses in the religion of the Hebrews. She possible influenced Moses' later decision to seek out his people (v.11).
Exod. 2:10 Adoption wasn't practiced among the Hebrews, but was a common practice among the Egyptians. The name Moses comes from a Hebrew root, that means "drawn from the waters".
Exod. 2:11 He went out to his brothers is interpreted in Hebrews 11:24 as the fact that Moses "refused to call himself son of Pharaoh's daughter". Although he was educated in Egypt, Moses never forgot his nurse or heritage.
Exod. 2:15 The Midianites were descendants of Abraham through his second wife, Keturah and, therefore, a people related to Moses. He lived in western Arabia, to the east of the Sinai Peninsula. Wells were sometimes found outside cities or villages. On top of supplying water, it served as a gathering place and as a market for local transactions.
Exod. 2:16-22 Water, the source of life and all wealth, was vital to survive in that hostile environment.
Exod. 2:21 Moses took a wife of this far-off people to whom he was related.
Exod. 2:22 Moses resumes his life since leaving Egypt by choosing the name for his son. Gershom comes from a Hebrew root that means "stranger".
Exod. 2:23-25 The death of the king was a turning-point in the life of the Hebrews. Some thought, perhaps, that things would get better; however, things worsened. The gravity of the situation made the Hebrews turn their eyes to GOD again.
Exod. 2:23-4:17 GOD Reveals His Presence to Moses (HBH) The death of the former king of Egypt paved the way for Moses to return to lead his people to freedom (2:23-25). But first the ever-living GOD had to reveal Himself to Moses in a convincing display of His power and purposes. GOD did this at Mount Horeb (Sinai) in the burning bush that was not consumed (3:1-12). In this marvelous appearance the LORD identified Himself as the GOD of the ancestors of Israel, the One who was aware of His people's suffering and was coming now to fulfill His pledge of deliverance and land. Though he knew of the GOD of his fathers and of the ancient covenant promises, Moses needed to know precisely how his GOD would identify Himself to His people. The answer was as Yahweh, the "I AM," who by that name would redeem them and live among them (3:13-22). (See the feature article "Names of GOD.")
Moses felt inadequate for the task GOD gave him. What was crucial was not Moses' "Who am I?" but GOD's "I will be with you" (3:11-12). Moses doubted that the people would accept his leadership or believe his report about the burning bush experience. Therefore Yahweh gave Moses some tangible evidence of His presence and blessing, turning Moses' shepherd's staff into a serpent and causing his hand to become leprous (4:1-9). Still not confident of success, Moses argued that he was not articulate. To still his objections once more, Yahweh promised to make his brother Aaron his spokesman. Indeed, GOD had already sent Aaron on his way (4:10-17).
Exod. 3:1 The location of Mt. Horeb is uncertain. Tradition identifies it with Jebel Musa (or "Mount of Moses"), a mountain 2500 meters high in the center of a granitic mountain range in the southern part of the Sinai peninsula.
(I recently read an article about some archaeologists who place Mount Sinai in NW Saudi Arabia. The Saudi's have the mountain fenced off and don't allow access, but there is evidence of an ancient encampment of a great many people at the base of the mountain.)
SINAI (IBD) [meaning unknown] - the name of a peninsula, a wilderness, and a mountain in the Bible. All three of these played a prominent role in the life of GOD's Covenant People as they searched for the Land of Promise following their miraculous deliverance from enslavement in Egypt.
The Peninsula. Shaped like a triangle, the peninsula of Sinai is an area of great contrasts. It appears to hang from the southeast corner of the Mediterranean Sea with its base serving as the land bridge between Egypt and Israel. The peninsula is bounded on the west by the Gulf of Suez and on the east by the Gulf of Aqaba.
The Sinai peninsula is about 240 kilometers (250 miles) long. Its land area is wilderness and a tableland rising to about 762 meters (2,500 feet). On the north the Sinai plateau slopes away to the Mediterranean Sea. Near the south end of the peninsula a series of granite mountains rise 1,209 to 2,743 meters (4,000 to 9,000 feet) high, in striking contrast to the surrounding wastelands.
The Wilderness. Exodus 19:1 indicates that "in the third month after the children of Israel had gone out of the land of Egypt, on the same day, they came to the Wilderness of Sinai". This phrase may refer only to the particular wilderness which lies at the foot of Mount Sinai and in which the Israelites pitched their camp. But the phrase may also refer in a broader sense to the entire wilderness area of the Sinai Peninsula. If this is the case, it would include the Wilderness of Sin, through which the Israelites passed between Elim and Mount Sinai (Ex. 16:1); the Wilderness of Paran, in the central Sinaitic Peninsula (Num. 10:12); the Wilderness of Shur, east of Egypt in the northern Sinai (Gen. 16:7); and the Wilderness of Zin, close to the border of Canaan (Num. 13:21).
The Mountain. Perhaps the most frequent use of the word "Sinai" is in connection with the mountain. This was the mountain where GOD met Moses and gave him the Law (Ex. 19:3,20). This mountain is to be identified with Mount Horeb (Exod. 3:1), or perhaps Horeb refers to a mountain range or ridge and Sinai to an individual summit on that ridge. The name Sinai is used at the time when the Israelites were actually at the foot of the mountain (Ex. 19:11), whereas Horeb is used upon reflection about the events that happened here.
Although several mountains have been identified as possibilities, there are only two serious contenders for the title - Jebel Serbal (2,070 meters; 6,791 feet) in central Sinai and Jebel Musa (2,286 meters; about 7,500 feet) in southern Sinai. One of a cluster of three peaks, Jebel Musa has a broad plain at its base, where the Israelites may have camped.
 KINGDOM DYNAMICS |
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Exod. 3:2,4 The Angel of the LORD receives worship, ANGELS. An unusual "angel", the Angel of the LORD, is different than the others in that this Angel receives worship. Why is this so? No angel is allowed to receive worship; that belongs only to GOD. The angel Lucifer was expelled from Heaven for trying to receive such worship. The mystery is resolved in this text when it's revealed that the Angel is the LORD GOD (see Acts 7:30-32). But, how could Moses and the other people in the Old Testament have seen GOD face-to-face and survived, if the Scripture clearly states the contrary (Exod. 33:20)? The response: because they saw the Son of GOD in pre-incarnate form, whom the Old Testament called the Angel of the LORD, the "Messenger (Angel) of the covenant" (Mal. 3:1). (Psa. 91:11,12/Rev. 1:1) M.H.
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Exod. 3:3 See section 3 of "TRUTH IN ACTION" at the end of Exodus.
Exod. 3:3 GOD reveals himself to Moses in a common place, which becomes sacred due to GOD's presence. Spontaneous combustion wasn't unusual in the desert, but a flame that didn't consume itself was an extraordinary and striking event.
Exod. 3:5 Take your shoes off your feet: In the east, taking one's shoes off is an action that denotes respect. Holy Ground: Because of the visitation from GOD.
Exod. 3:7-10 GOD admits that he has seen and heard the affliction of the Hebrews and decides to intervene directly. Land that flows with milk and honey: A poetic description of a rich and fertile region. The peoples mentioned represent its geographical frontier (v.17). This Pharaoh isn't identified either. It could have been Tutmoses III or Ramses II (see the note for 1:8).
Exod. 3:2 Angels are supernatural creatures who live in heaven and serve as GOD's messengers and protect his chosen. The Angel of Jehovah (Angel of the LORD) was a visible manifestation of GOD, possible of the pre-incarnate Christ himself. Burned with fire alludes to the glory of the presence of GOD, the "Shekinah" that transforms all and everything it touches.
| LITERARY RICHES |
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Exod. 3:7 have known, yada; Strong #3045: Know, perceive, distinguish, recognize, be familiarized with; on a few occasions it says "know intimately", that is, sexually; also, in some verbal meanings it is remember, esteem, recommend. When the Scripture speaks of GOD making his name known, it refers to the act of revealing (through works and events) what his name truly means. Therefore, in 6:3, "And I appeared to Abraham, Isaac and Jacob as 'El Shaddai, but by my name Jehovah I was not known to them", GOD isn't saying that the patriarchs had never heard the name Jehovah, but rather that he hadn't revealed the complete significance of his divine name until the time of Moses and the Exodus.
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Exod. 3:11,12 When Moses asks,"Who am I?", GOD responds that He will accompany him and his plans will be accomplished. Israel will serve GOD in freedom. In this encounter Moses receives the commission that would represent the major turning-point in his life.
The names the OT uses for GOD speak of His rule (GOD, LORD), His perfections (the Holy One of Israel), and His involvement in human affairs (I Am or I Cause to Happen).
Elohim
Elohim, the usual designation for GOD, is the Creator, the GOD of all gods, the transcendent One (Gen. 1:1-2:3).
El
El was known to the Canaanites as the chief of their many gods. The Hebrews freely spoke of their GOD by the name El.
El is generally used in compound names. Examples are El Elyon (GOD Most High, Gen. 14:18-22) and El Shaddai (GOD Almighty, Gen. 17:1). El is frequently compounded with a noun or verb to form personal or place names such as Elimelech (My GOD is king), Eliezer (GOD of help), and Elijah (My GOD is Yahweh).
El also occurs in some of Scripture's oldest confessional phrases. Examples are "jealous GOD" (Exod. 20:5), "GOD brought them out of Egypt" (Num. 24:8), "great and awesome GOD" (Deut. 7:21; Neh. 1:5), "great and powerful GOD" (Jer. 32:18). El is common in Job (forty-eight times) and in Psalms (sixty-nine times).
Adonai
Adonai (LORD) is a special form of the common word adon, meaning lord. Adonai is used only in reference to the one true GOD, never to refer to humans or other gods. It signifies the exalted being of GOD, who alone is LORD of lords (Deut. 10:17). He is "the Sovereign" of Israel (Exod. 34:23). Adonai also occurs in compounds such as Adonijah (Yahweh is my LORD, I Kgs 1:8).
Yahweh
Yahweh, meaning I AM, is a shortened form of GOD's response to Moses' request for the name of the patriarchs' GOD (Exod 3:13-14). The full name identifies GOD as the Living GOD (I Am Who I Am) or as the GOD who acts in creation and redemptive history (I Cause to Be What Is). Out of extreme reverence for Yahweh's name (Exod 20:7), the Jews read Adonai (or Elohim) wherever the Hebrew text had YHWH. English Bibles likewise represent the four consonants YHWH by "LORD" or "GOD" in large and small caps.
Yahweh revealed His name in the context of redemption of Israel from Egyptian slavery. With the name came the assurance that Yahweh would fulfill all His promises (Exod. 3:15; 6:2-8). The LORD's name is the concrete confirmation that GOD who "is" will "make things happen" and fulfill His promises.
Yahweh's name is thus associated with GOD's faithfulness, by which He binds Himself to His covenant promises. In the familiar words of Psalm 23:1, the Hebrew reads, "Yahweh is my shepherd." A reader of the English Bible can enter more deeply into the spirit of closeness and personal fellowship that existed between Yahweh and His ancient covenant people by substituting the name Yahweh for "the LORD." In Jesus' use of "I am" (ego eimi), He claimed to be Yahweh in the flesh (John 8:58).
Shortened forms of Yahweh occur in phrases (Hallelujah, praise Yahweh) and in names (Jonathan, Yahweh gives, and Adonijah, Yahweh is LORD).
Other Names
In their adversity GOD's covenant people called on Him by the familial name "our Father" (Isa 63:16; 64:8). Jesus invites all who come to GOD through Him to call GOD "our Father" or "Abba" (Mark 14:36; Rom. 8:15; Gal. 4:6).
Other designations for GOD include "the Rock" (I Sam 2:2; II Sam 22:47), "the Holy One of Israel" (Isa 1:4; 5:19; 43:3), "the LORD of Hosts" (Sabaoth, "Almighty," Ps 24:10; Zech 1:3-4), Shepherd (Isa 40:11; Jer 31:10; John 10:11-14), and King (Pss 5:2; 24:7,10).
Exod. 3:14,15 See section 1 of "TRUTH IN ACTION" at the end of Exodus.
Exod. 3:14 GOD identifies himself as I AM HE WHOM I AM. By revealing his divine name he declares his character and attributes, stressing that it's not a question of whom Moses is, but who is with him. This name is related to the Hebrew verb "to be", and therefore implies GOD's absolute existence (see the note for 34:6,7).
| NAME | REFERENCE | MEANING | NIV EQUIVALENT |
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| HEBREW NAMES | |||
| Adonai | Ps 2:4 | LORD, Master | LORD |
| El-Berith | Judg 9:46 | GOD of the Covenant | El-Berith |
| El Elyon | Gen 14:18-20 | Most High GOD/Exalted One | GOD Most High |
| El Olam | Gen 21:33 | The Eternal GOD | The Eternal GOD |
| El Shaddai | Gen 17:1-2 | All Powerful GOD | GOD Almighty |
| Qedosh Yisra'el | Isa 1:4 | The Holy One of Israel | The Holy One of Israel |
| Shapat | Gen 18:25 | Judge/Ruler | Judge |
| Yahweh-jereh | Gen 22:14 | Yahweh Provides | The LORD Will Provide |
| Yahweh-seba'ot | I Sam. 1:3 | Yahweh of Armies | LORD Almighty |
| Yahweh-shalom | Judg 6:24 | Yahweh is Peace | The LORD is Peace |
| Yahweh-tsidkenu | Jer 23:6 | Yahweh Our Righteousness | The LORD,/small> Our Righteousness |
| ARAMAIC NAMES | |||
| Attiq yomin | Dan 7:9 | Ancient of Days | Ancient of Days |
| Illaya | Dan 7:25 | Most High | Most High |
Exod. 3:17 The Canaanite was an inhabitant of the ancient land of Canaan. The Canaanite religious ceremonies were centered in the fertility cult and their many gods. The Amorites were among the most numerous groups of Canaan. This term is utilized to designate any group established there. The term Perizzites could refer to those who lived in open towns. The Hivites were a small group of inhabitants in Canaan who lived in tents and who often did servile work. Jebusite was the name for the people who originally dwelled in the city of Jebus, later called Jerusalem.
Exod. 3:18 Sacrifices: Was and is the only way that sinful men and women can approach GOD sinless and holy. It indicates that the worship of GOD is the central theme of Exodus. A three day journey wouldn't bring them to Horeb, but beyond the boundaries of the delta region of Egypt.
Exod. 3:20 The wonders point to more important things than the sign in itself. They are normally associated with some divine intervention. In Exodus, in the majority of occasions, this word points toward those miracles by which GOD freed the Israelites from the Egyptian yoke.
Exod. 3:16 The elders of Israel: Those who, because of their advanced age, great experience and authority, were the leaders of the Hebrew people.
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