exodus

Background

Author.   The authorship issue here is very similar to that of Genesis (which see). The main difference is that Moses is himself the main (human) character in Exodus, and he identifies himself as being central to the great activities (17:14; 24:4; 25:9; 36:1).

(For biographical information on Moses, see Genesis.)

Date of composition.   The keys to dating this and the succeeding books of the Pentateuch are the questions of authorship and the date of the exodus. Mosaic authorship is supported above.  The date of the exodus is much contested, and much too involved to settle here. The strongest arguments for a thirteenth century date (following LaSor, et al) are the following:

(1) The building of the store cities of Pithom and Raamses (Exod. 1:11) are said to have taken place during the reign of Raamses II (ca. 1290-1224). However, the identity of these two cities is not established.

(2) Archaeological evidence from Palestine suggests the Israelite invasion was also in the thirteenth century. The flaw in this suggestion is that it is based on thirteenth century destruction; Israel however burned only three cities: Jericho, Ai, and Hazor. The rest they kept intact.

On the other hand the case for a fifteenth century date is based first on solid literary evidence. First Kings 6:1 says that the temple construction (i.e., 967) began 480 years after the exodus; thus, ca. 1446. Also Jephthah says that at his time Israel had been in the land 300 years (Judges 11:26).

The historical evidence also supports the early date. The Pharaoh of the exodus, Amenhotep II, was succeeded by Thutmose IV, not his eldest son, corroborating the effects of the tenth plague (Exod. 12:29). The Pharaohs of that Eighteenth Dynasty were actively engaged in Palestinian campaigns, and thus could be expected to have built and maintained store cities in the north.

The early date is supported archaeologically, in that the cities of Jericho, Ai, and Hazor, said in the record to have been burned by Joshua, and no other cities, do indeed show burn levels at the fifteenth century. (The location of Ai is disputed.)

Thus the date of composition must have followed the erecting of the tabernacle (second year, first month, first day [Exod. 40:17]) and preceded Moses’ decease at the end of the desert wanderings (Deut. 34:5-8); that is, between 1444 and 1406 B.C.

Historical setting.   The descent of the twelve tribes into Egypt is recorded in Genesis in the Joseph stories. Exodus opens referring to Joseph, and the fact that his memory had vanished from the Egyptian courts, leaving the Israelites subject to abuse. The Egyptians grew fearful of the Israelites because of their number, and sought to suppress them by population control.

It was God’s time to deliver his people (in accordance with his word to Abraham: Gen. 15:13). Overruling the infanticidal intentions of Egypt, he raised up his deliverer, Moses, within Pharaoh’s own household. (The rest of the story is begun in the biographical sketch of Moses, in the Genesis Background, and finished in the Historical Settings of Numbers and Deuteronomy.)

Argument

The book of Exodus is comprised of two main sections: the redemption of Israel from Egypt, whereby God purchases the people (1–18) and the revelation from Yahweh at Mt. Sinai, wherein he establishes the terms under which he will own Israel as his unique possession (19–40). The first chapter finds Israel languishing in bondage in Egypt. Following the death of Joseph and the pharaoh under whom he served, Israel multiplied (1:1–7), and the Egyptian authorities reduced them to slavery for fear they might unite in opposition against Egypt (1:8–11). Egypt soon found herself seeking sterner measures, as Israel continued to flourish. First they increased their labor demands (1:12–14). Then they resorted to infanticide; but God intervened and spared Israel’s baby boys (1:15–22).

Among them was Moses, God’s chosen deliverer of his people, hidden first at home and then in a basket in the river (2:1–4). When Pharaoh’s daughter found him, she claimed him for her own son, though allowing his natu­ral mother to rear him through his infancy (2:5–10). Later, as an adult (forty years old) Moses ventured into the role of deliverer by protecting a fellow Israelite from an Egyptian oppressor: he killed the Egyptian (2:11–12). When he realized he was discovered, he fled to Midian for his life (2:13–15), where he settled and married (2:16–22). But Israel continued to cry out for relief from their bondage, and God began to respond in faithfulness to his covenant with Abraham, Isaac, and Jacob (2:23–25).

After another forty years God dramatically appeared to Moses—in the burning bush—and declared to him his plans to deliver Israel out of Egypt and into the (Abrahamic) Promised Land … through Moses (3:1–10). When Moses protested that he is inadequate (3:11), God assured him of His adequacy and presence, and the certainty of success (3:12). When Moses further protested the anticipated reticence of the people to accept him, God answered with the revelation of His person and promise (3:13–15). God next instructed Moses as to the crux of his message to Israel (3:16–18) and informed him of the coming conflict with Pharaoh and how he should be dealt with (3:19–22). God then equipped Moses with three miraculous signs—the power to turn his staff into a snake, the power to inflict leprosy on his own hand and remove it, and the power to turn the Nile to blood—to substantiate his message (4:1–9). When Moses protested his lack of eloquence, God provided his brother Aaron as his spokesman (4:10–17).

As Moses could protest no more, he packed up his family to return to Egypt obediently (4:18–23). His obedience had yet to be completed, however: he had failed to circumcise his son, in compliance with the Abrahamic covenant; so his wife did so (4:24–26). At the same time God moved Aaron to seek Moses in the desert, where they enjoyed a sweet reunion and shared the revelation each had received with each other (4:27–28) and then with the Israelites (4:29–31).

Moses (and Aaron) immediately approached Pharaoh and related the Lord’s demand that Israel be permitted to go into the desert to worship him (5:1–3). As predicted, Pharaoh refused, and retaliated with the increased burden of withdrawal of the provision of straw for brickmaking (5:4–19). As Pharaoh surely expected, the Israelites directed their anger against Moses (5:20–21), and Moses in turn complained to God (5:22–23). God responded in reassurance to Moses of His intention to make good the Abrahamic covenant by delivering Israel out of Egypt, owning them as His people, and giving them the Promised Land (6:1–9), and He more or less recommissioned Moses to return to Pharaoh with the same demands (6:10–13). Moses’ and Aaron’s genealogy is then traced back to Abraham to clarify that “It was the same Aaron and Moses to whom the Lord said, ‘Bring out the sons of Israel from the land of Egypt’” (6:14–27). Another time God renews His command to Moses that he approach Pharaoh with the same demand, knowing that Pharaoh would refuse, and that God would answer with signs and wonders (6:28—7:7).

When Moses and Aaron approached Pharaoh with the Lord’s demand and the sign of the staff that became a snake, Pharaoh hardened his heart as predicted (7:8–13). There followed immediately the first of the ten plagues (given in three cycles of three followed by the climactic tenth)—the turning the water of the Nile to blood. According to the Lord’s instructions Moses met Pharaoh the next morning at the river with the pronouncement and realization of the plague (7:14–21). When Pharaoh’s magicians duplicated it, he returned home unaffected (7:23–25). Moses again demanded of Pharaoh to let the people of God go on pain of a plague of frogs, which his magicians also duplicated (8:1–7). This time Pharaoh begged Moses to remove the plague, and promised to release Israel (8:8–10); so Moses prayed, and the frogs died out (8:11–14). But Pharaoh reneged (8:15). God then brought a plague of gnats (mosquitoes?) without warning; but Pharaoh was still hardened (8:16–19).

Round two of the plagues began with flies. Moses met Pharaoh at the Nile, presented the demand, and promised swarms of flies which would not affect the Israelites in Goshen (8:20–24). When they came, Pharaoh urged Israel to worship in Goshen, then in the desert, if only Moses would pray for the removal of the flies. But again, when he did, Pharaoh reneged (8:25–32). God sent Moses to Pharaoh with the demand and the threat this time of a plague on the livestock; but Israel’s livestock would be spared. Pharaoh remained unmoved (9:1–7). God then brought a plague of boils on Egypt without warning; while Pharaoh remained hard-hearted (9:8–12).

The third round followed a similar pattern: God sent Moses to Pharaoh with the same demand and the threat of hail (9:13–21). God sent the hail along with fire (lightning?), devastating crops and killing livestock, while sparing Israel in Goshen (9:22–26). Pharaoh called for Moses, confessed to sin and to Yahweh’s righteousness, pled for relief from the plague, and promised Israel’s release (9:27–32). But of course he reneged again (9:33–35). God then had Moses announce a plague of locusts (which would not touch Israel). When Pharaoh’s servants urged him to let them go, he ordered that only the men of Israel might go (10:1–11). When Moses then called for the locusts and Pharaoh felt the damage, he again begged Moses to remove them, but failed to change his heart (10:12–20). God then brought the ninth plague—darkness—without warning (10:21–23). Pharaoh directed that Israel leave, but without their livestock (10:24–26). As this was unsatisfactory with Moses, Pharaoh ordered him to leave, and never to see him again, a demand which was prophetic (10:27–29).

Before he left, however, Moses announced that God would bring one last plague: God would directly attack the Egyptians (while sparing Israel), killing the first-born son in every home. Moses also predicted that Israel would then be permitted to leave Egypt (11:1–8). Yet Pharaoh’s heart remained as hard as ever (11:9–10). In preparation for their departure God instructed Moses concerning “Passover,” the ritual and feast of sparing Israel the calamity of the tenth plague and delivering her out of Egypt (12:1–20). God directed a revision of their calendar, henceforth to be dated from this time of exodus (12:2). He instructed them concerning the selection and preparation of the Passover lamb and the manner of their feasting: haste (12:3–12). He commanded them to apply the lamb’s blood on their houses (12:13–14). And He instructed them concerning the seven-day Feast of Unleavened Bread, which was immediately to follow the Passover (12:15–20). Moses in turn delivered these instructions to the people (12:21–28).

The judgment fell with frightening efficiency and surprise (12:29–30). Immediately Pharaoh and all Egypt ordered Israel to depart ‘lock, stock, and barrel’ (12:31–33). Laden with booty and no leaven, Israel, along with “a mixed multitude,” departed (12:34–39), precisely 430 years after they entered Egypt (12:40–42). God then gave Moses further instructions concerning who was qualified to celebrate Passover (12:43–51).

Because of this last plague God declared that every first-born of Israel belonged to Him (13:1–2). Moses then linked the Unleavened Bread feast to Israel’s eventual entry into the land, essentially reiterating God’s promise (13:3–10). As well, the redemption of the first-born was to be remem­bered in the land, as a perpetual memorial to the tenth plague and the exodus (13:11–16).

As they prepared to depart, God providentially directed them not by the most natural route, the “Way of the Philistines,” but south, through the Sea of Reeds (13:17–18). It is noted that they did not neglect to take the bones of Joseph, as he directed in Genesis 50:24–25 (13:19).  God’s personal leadership was provided in the daytime cloud-nighttime fire (13:20–22).

God directed His people in an erratic route, designed to lure Pharaoh to manifest his hard heart one last time by giving chase (14:1–9). Israel panicked when they saw Pharaoh approaching. But Moses reassured them of the help of God (14:10–14). By God’s command Moses divided the waters, while God provided a barrier against the Egyptians, and Israel crossed the dry sea floor apparently by night (14:15–22). In the morning God allowed the Egyptians to pursue Israel, and while they were attempting to pass through the sea, Moses commanded the waters to return, so that the Egyptians were drowned (14:23–29). Thus God caused Israel to respect (believe in) both Himself and Moses (14:30–31).

In celebration of this great triumph Moses composed a song, extolling the greatness of Yahweh for delivering Israel from Pharaoh (15:1–12) and for (prospectively) giving them the land of Canaan (15:13–18). Miriam led the women in dancing and rejoicing in the defeat of Egypt (15:19–21).

Their exaltation was short-lived, however, as just three days later—at Marah, “bitterness”—Israel failed the first of many tests to which God put them (15:25), when they became thirsty, and “grumbled”[1] to Moses (15:22–24); a behavior that recurred frequently in the years that followed. Moses in turn prayed, and God provided miraculously (15:25–26). 

After camping at the oasis of Elim (15:27) God again tested (16:4) his peo­ple’s readiness to obey, this time in regard to food. When they “grumbled” for hunger (16:1–3), God chided them through Moses for grumbling, and instructed them concerning the food He was about to provide miraculously (16:4–12). God proved faithful, providing both quail and “manna” that very evening (16:13–15), while Israel proved unfaithful, disobeying their instructions, a pattern that was to be repeated many times (16:16–21). God then graciously provided rest, not requiring the gathering of manna on the Sabbath (16:22–30). This provision sustained Israel until she entered the land of milk and honey, and was to be memorialized by her (16:31–36).

God again tested Israel with thirst—Israel failed again—providing water this time out of a rock—Massah, Meribah (17:1–7). Then He proved his military supply with victory over Amalek, an enemy Israel was to face again centuries later (17:8–16).

Not only did Israel need to learn to trust God for water and food, she needed to learn to take responsibility for providing justice for the theo­cratic society. Moses’ wise father-in-law was the agent God used to convince Moses to delegate such responsibility, as he rendezvoused with Israel, re­turned Moses’ family to him, and learned first-hand of God’s miraculous deliv­erance (18:1–12). In the short time he stayed with Israel, Jethro observed Moses’ weakness—trying to provide all justice singlehandedly—and advised him to delegate, which advice Moses accepted (18:13–27).

With these significant lessons under her belt Israel was now ready to receive the special revelation of the covenant, the heart of which was a rela­tionship with God, characterized primarily by loyalty. God initiated the covenant at Mt. Sinai (19:1–8) and directed the people to sanctify themselves in preparation to receive it (19:9–15). In an awesome display the holy God (con)descended onto the mountain to pronounce the covenant (19:16–25).

The Preamble and Historical Prologue are the briefest of statements, both condensed in 20:2, identifying the suzerain, and rehearsing the history of His kindness to the vassal. The General Stipulations, the heart of the covenant, are stated in the Ten Commandments (20:3–17), in which this suzerain demands not only loyalty to Himself, but respect for one another. The people in fear nominate Moses as their mediator (20:18–21). God reemphasizes to Moses the reverence Israel must show (20:22–26).

The Specific Stipulations of the covenant (ordinances—21:1) are largely man-ward, demanding both justice and mercy (21:2—23:9), though also God-ward, requiring ceremonial observance (23:10–19). God also implicitly promised Israel’s possession of the land by guaranteeing victory and command­ing total destruction (23:20–33). The covenant was accepted by the people and ratified by sacrifices (24:1–8), and Moses was called to ascend the mountain to receive the covenant document, the two tablets, along with the plans for the tabernacle (24:9–18).

The holy God had spelled out the terms how this nation should be holy in its living, distinct from the nations (ch 20–24). That was the first requirement for the accomplishment of his desire of dwelling among His people. The second requirement was a means of containing His glory so as not to con­sume His people. This was met in the provision of the tabernacle and the as­sociated priesthood. Chapters 25–31 recount God’s directions for the taber­nacle construction and use, and chapters 35–40 record the people’s implemen­tation of the divine plan. The parenthesis, chapters 32–34, is a reminder of the natural proclivity of the people to sin, and of the simultaneous compulsions of God to mete justice and to extend mercy. While divine presence among His people, symbolized in tabernacle (25–40), is a supreme blessing, it implies an accompanying threat against the people, should they sin against Him (32–34), which they surely will.

God directed Moses to solicit contributions from the people for the construction and supply of the tabernacle, as this would give them a sense of ownership (25:1–9). God instructs concerning the tabernacle from the inside out. The first item mentioned is the ark (25:10–16), including the mercy seat, or atonement cover (25:17–22), as this was to be the central feature of the holiest place, and it was here that the covenant tablets would be stored (v. 16). Next He describes the bread table (25:23–30) and the lamp­stand (25:31–40). (The altar of incense is not introduced until chapter 30.) He moves on to the structure itself, describing the cur­tains (26:1–14), the boards (26:15–25), the bars (26:26–30), the veil (26:31–35), and the screen door (26:36–37). Finally, He describes the external fur­nishings, including the bronze altar—for the burnt offerings (27:1–8); the court, made of linen curtains (27:9–19); and the oil for the lamps in the holy place (27:20–21).

The next order of business was the priesthood (28–29). Holy priests need holy garments (28), and must be consecrated for their work (29). The holy garments included the ephod, with two onyx stones engraves with the names of the twelve tribes (28:6–14); the breastpiece of judgment, also bearing twelve precious stones, each engraved with the name of one of the tribes, as well as the Urim and Thummim (28:15–30); the ephod robe for the high priest (28:31–35); the turban, distinguished by a plate engraved with the words “Holy to Yahweh” (28:36–39), and the tunics (28:40–43).

The priests needed then to be dressed and anointed in preparation to be consecrated (29:1–9). The consecration service was to involve the sacrifices of a bull for a sin offering (29:10–14); a ram for a burnt offering (29:15–18); and another ram, the blood of which was touched to their right ears, thumbs, and big toes, and then sprinkled on their clothes, all for their consecration (29:19–22); a meal offering (29:23–25); and a wave offering to be eaten by the priests (29:26–28). The high priest garments were to be specially consecrated (29:29–30) and the priests were eat the (second) consecration ram (29:31–34). Finally, the daily offerings were prescribed (29:35–44), with the reason given: “I will dwell among the sons of Israel and will be their God” (29:45–46).

Next God gave instructions concerning matters related to the taberna­cle worship (30). It is here that directions are given for the construction of the altar of incense, as well as the daily incense offering and the annual atonement ritual (30:1–10). The financial support of the tabernacle service was to come from a head tax, the ransom of every adult Israelite (30:11–16). God directed the making of the laver for the ceremonial washing of the priests in the course of their service (30:17–21). God gave the formula for the manu­facture of a sacred anointing oil with which all the tabernacle materials and the priests were to be anointed in consecration (30:22–33). He also provided the formula for the manufacture of the sacred incense for use in the taberna­cle exclusively (30:34–38).

God then revealed the names of two men he had specially gifted for overseeing all the work involved in building the tabernacle and its furnish­ings and accoutrements (31:1–11). In conclusion to his directives God gives and emphasizes the sign of the covenant, the Sabbath (31:12–18).

Tragically, while all this sacred instruction is being given on the mountain, the people down below are falling into the most profane behavior in violation of the very covenant God was pronouncing. In their unrest over Moses’ prolonged stay on the mountain they coerced Aaron to make them an idol, which they proceeded to worship in immorality (32:1–6). God expressed to Moses his extreme displeasure and threatened to destroy them and to replace them with a people he would produce from Moses (32:7–10). This threat was a test of Moses’ theology and heart for the people which he passed—God “relented”—by interceding on their behalf, pleading God’s mercy (32:11–14). Moses then descended, covenant tablets in hand, and expressed before the peo­ple the displeasure of God at their sin, violently breaking the tablets, and destroying the idol and requiring the people to drink the water polluted by its ashes and powder (32:15–20). Turning his attention to his (older) brother who had been left responsible for the people, he demanded an explanation, and was provided with the lamest of excuses, which was untrue to boot (32:21–24). Moses called “whoever is for the Lord”—the Levites, as it turned out—to step forward, arm themselves, and attack their brother Israelites in divine judgment (32:25–29). The next day Moses pled God’s forgiveness for the people (32:30–32), to which God responded by announcing He would destroy the guilty only (32:33–35).

Again God expressed the principle that He, the God of holiness, cannot associate with the unholy, by announcing His refusal to accompany Israel to the land, and His intention to provide an angelic substitute (33:1–6). By stark contrast God continued to meet “face to face” with Moses, and “outside the camp” at that (33:7–11). There Moses pled with God to reconsider, and to accompany Israel, for his, Moses’, sake, and for the sake of “Your people” (33:12–16). When God agreed (33:17), Moses pressed in his boldness to see the glory of God, to which God also agreed (33:18–23).

First, Moses had to cut two new stones to replace the ones he had destroyed in anger (34:1–4). God then met him privately on the mountain and revealed His glory by pronouncing His name and attributes, reassuring Moses of God’s favor toward him (34:5–7). Moses seized upon the moment of grace to pray for corporate forgiveness and God’s personal accompaniment (34:8–9). God then reiterated His promise to deliver them victoriously into the land—based on the covenant with Abraham (34:10–11)—and His (Mosaic) covenant demands for absolute loyalty to Him (34:12–17) and the ceremonial observance of the three annual feasts and the Sabbath (34:18–24) and four miscellaneous ceremonial laws (34:25–26). Thus, despite the utter breaking of the covenant by the people, God graciously renewed it by reaffirming the mediator, Moses, and the original terms of covenant. After he recorded all these words (34:27–28), Moses descended the mountain literally glowing from the encounter (34:29–35).

All that remains for the book is to recount the faithful implementa­tion of the plans for the tabernacle given in chapters 25–31. Moses begins by emphasizing the Sabbath law as the “sign” of the covenant (35:1–3). Moses then extends the call for contributions of materials for the construction of the tabernacle (35:4–9) and for skilled laborers to volunteer their services (35:10–19). The people respond from their hearts (35:20–29). Next, Moses publicly appoints and calls the two men named by God to oversee the work along with those also skilled who would assist them (35:30—36:2). They soon inform Moses that the people’s contributions have been more than enough, which word Moses passes along to the people (36:3–7).

The workers performed the assigned tasks to the letter, in regard to the curtains (36:8–19), the boards (36:20–30), the bars (36:31–34), and the veil (36:35–38) of the structure; the ark (37:1–5), with its mercy seat (37:6–9), the bread table (37:10–17), the lampstand (37:18–24), and the incense altar (37:25–29) of the internal furnishings; and the bronze altar (38:1–7), the laver (38:8), and the court’s linen curtains (38:9–20) of the external furnishings. An accounting is then made of the materials used in the work (38:21–31). They were equally faithful in the fabrication of the priestly garments, including the ephod, with its two engraved onyx stones (39:1–7), the breastpiece, with its twelve engraved precious stones (39:8–21), the ephod robe (39:22–26), the tunics, turban, and sash (30:27–29), and the engraved plate (39:30–31). Upon the completion of the work it was all presented to Moses for his inspection: he approved the work and blessed the people (39:32–43).

God issued detailed instructions—including the date—concerning the erection and consecration of the tabernacle and the dressing and consecration of the priests (40:1–15), which Moses also had carried out to the letter (40:16–33). In grand climax the glory of God condescended and filled the tabernacle, representing the gracious yet awesome presence of God with this people He had formed (40:34–38).

Outline

I. God redeems His people from Egypt.  1–18

A. Israel is afflicted in Egypt.  1

1. Israel multiplies in Egypt.  1:1–7

2. Pharaoh increases labor demands on Israel.  1:8–14

3. God spares Israel’s baby boys.  1:15–22

B. God prepares Moses, the deliverer.  2–4

1. Moses is providentially spared in Egypt and prepared in Midian.  2

a) Moses is spared at his birth and infancy.  2:1–4

b) Moses is adopted by Pharaoh’s daughter.  2:5–10

c) Moses flees from Pharaoh.  2:11–15

d) Moses lives in exile in Midian.  2:16–22

e) God shows sympathy for Israel’s plight.  2:23–25

2. God calls Moses at the burning bush.  3:1—4:17

a) God appears to Moses and declares His plans to deliver Israel.  3:1–10

b) God reassures Moses of His presence and person (Name).  3:11–15

c) God gives Moses initial instructions for Israel.  3:16–22

d) God equips Moses with signs.  4:1–9

(1) Staff/snake  4:1–5

(2) Leprous hand  4:6–7

(3) Bloody Nile  4:8–9

e) God’s provides Aaron as spokesman.  4:10–17

3. Moses returns to Egypt in obedience.  4:18–31

a) Moses and family leave Midian.  4:18–23

b) Moses’ son is circumcised.  4:24–26

c) Moses enjoys reunion with Aaron and Israel.  4:27–31

C. Moses enters into conflict with Pharaoh.  5–10

1. Pharaoh answers Moses’ initial demand with severity.  5

a) Moses demands, “Let My people go!”  5:1–3

b) Pharaoh withdraws provision of straw for brickmakers.  5:4–19

c) Israelites grumble against Moses.  5:20–21

d) Moses complains to God.  5:22–23

2. God reassures Moses of His intention to make good the Abrahamic covenant by giving Israel haaretz.  6:1–9

3. Review of God’s choice of Moses and Aaron  6:10–27

a) God recommissions Moses.  6:10–13

b) Moses’ and Aaron’s genealogy  6:14–27

4. God’s provision of Aaron repeated  6:28—7:7

5. Moses’ second confrontation with Pharaoh: staff-snake sign  7:8–13

6. First nine plagues  7:14—10:29

a) Bloody Nile  7:14–25

(1) God’s instructions to Moses  7:14–19

(2) The plague  7:20–25

b) Frogs  8:1–15

c) Lice  8:16–19

d) Flies  8:20–32

e) Cattle fever  9:1–7

f) Boils  9:8–12

g) Hail  9:13–35

h) Locusts  10:1–20

i) Darkness  10:21–29

D. God delivers Israel from Egypt.  11:1—15:21

1. The tenth plague: Death angel  11–12

a) Moses announces the final plague to Pharaoh.  11:1–8

b) The Lord hardens Pharaoh’s heart.  11:9–10

c) God instructs Moses concerning Passover.  12:1–20

d) Moses instructs Israel concerning Passover.  12:21–28

e) God kills Egypt’s first-born.  12:29–30.

f) Egypt sends Israel away.  12:31–42

g) God gives Moses further instructions concerning Passover.  12:43–51

2. God gives instructions concerning the memorializing of the Passover.  13:1–16

a) Moses instructs Israel concerning the celebration of Unleavened Bread in the land.  13:1–10

b) Moses instructs Israel concerning the redemption of first-born in the land.  13:11–16

3. Circumstances of Israel’s exodus  13:17–22

a) They avoid ‘Philistine’ territory.  13:17–18

b) They take Joseph’s bones.  13:19

c) God leads them by fire and cloud.  13:20–22

4. Israel escapes Pharaoh through the Red Sea.  14

a) Pharaoh gives chase.  14:1–9

b) God delivers His people.  14:10–31

(1) The people cry out in fear.  14:10–14

(2) Israel camps by the Sea; God is the barrier between her and Pharaoh.  14:15–20

(3) Israel passes through dry shod.  14:21–22

(4) Egypt bogs down and is drowned.  14:23–29

(5) Israel believes in God and Moses.  14:30–31

5. Israel celebrates her deliverance.  15:1–21

a) Moses’ song  15:1–18

(1) The greatness of Yahweh for delivering Israel from Pharaoh  15:1–12

(2) The greatness of Yahweh for (prospectively) giving the land of Canaan to Israel  15:13–18

b) Miriam’s refrain  15:19–21

E. God sustains Israel en route to Sinai.  15:22—18:27

1. God tests Israel with bitter water at Marah.  15:22–27

2. God tests Israel with manna and quail.  16:1–36

a) Israel grumbles about food.  16:1–3

b) God reproves their grumbling and promises food.  16:4–12

c) Israel discovers manna.  16:13–21

d) God provides Sabbath rest from gathering.  16:22–30

e) God instructs Israel to memorialize His provision of manna.  16:31–36

3. Israel tests God to provide water at Massah / Meribah.  17:1–7

4. God provides victory over Amalek.  17:8–16

5. God provides counsel through Jethro.  18

a) Jethro returns Moses’ family and learns of God’s goodness to Israel.  18:1–12

b) Jethro counsels Moses to delegate rule.  18:13–27

II. God gives His people His covenant at Sinai.  19–24

A. God proposes His covenant with Israel.  19

1. God initiates the covenant.  19:1–8

2. Israel prepares to receive the covenant.  19:9–15

3. God descends on Mt. Sinai to articulate the terms of the covenant.  19:16–25

B. God articulates His covenant in the Decalogue.  20

1. God utters the “Ten Words” of the covenant.  20:1–17

2. The people in fear nominate Moses as their mediator.  20:18–21

3. God reemphasizes the reverence Israel must show.  20:22–26

C. The Book of the Covenant  21–23

1. The rights of slaves must be maintained.  21:1–11

2. Manslaughter and personal injury must be punished.  21:12–27

3. Owners are responsible for their animals.  21:28–36

4. Restitution is required for various acts of social irresponsibility or malice.  22:1–15

5. Miscellaneous laws of social relations  22:16—23:9

a) Seduction of a virgin  22:16–17

b) Sorcery  22:18

c) Bestiality  22:19

d) Idolatry  22:20

e) Justice due the helpless  22:21–24

f) Lending  22:25–27

g) Cursing  22:28

h) First-born animals  22:29–30

i) (Not) eating animals found dead  22:31

j) Truthful witness  23:1–3

k) Responsibility for neighbor’s possessions  23:4–5

l) No perversion of justice  23:6–9

6. The people are to keep various Sabbaths.  23:10–17

a) The sabbatical year  23:10–11

b) The sabbath day  23:12–13

c) The Feasts of Unleavened Bread, Harvest, and Ingathering  23:14–17

7. Four miscellaneous ceremonial laws  23:18–19

8. God instructs Israel concerning their entrance into the land: He will drive out the nations; Israel is to destroy them utterly.  23:20–33

D. Ratification of the Covenant  24

1. Israel accepts the covenant as read by Moses.  24:1–8

2. The elders ascend the mountain part way.  24:9–11

3. Moses meets with God for forty days.  24:12–18

III. God provides the tabernacle for His dwelling among His people.  25–40

A. The plan, materials, contents  25–31

1. Solicitation of contributions  25:1–9

2. Instructions concerning the building and its furnishings  25:10—27:21

a) The internal furnishings  25:10–40

(1) The ark  25:10–22

(2) The showbread table  25:23–30

(3) The lampstand  25:31–40

b) The external structure  26

(1) The curtains  26:1–14

(2) The boards  26:15–25

(3) The bars  26:26–30

(4) The veil  26:31–35

(5) The doorway screen  26:36–37

c) The external furnishings  27

(1) The bronze altar  27:1–8

(2) The court  27:9–19

(3) Oil for the lamps  27:20–21

3. Instructions concerning the priests  28–29

a) The garments  28

(1) Introduction  28:1–5

(2) The ephod  28:6–14

(3) The breastpiece of judgment  28:15–30
including twelve stones and Urim/Thummim

(4) The ephod robe  28:31–35

(5) The plate  28:36–39

(6) The tunics  28:40–43

b) Consecration  29

(1) Introduction—Dressing and anointing the priests  29:1–9

(2) Sin offering—bull  29:10–14

(3) Burnt offering—ram one  29:15–18

(4) Consecration—ram two  29:19–22

(5) Meal offering  29:23–25

(6) Wave offering  29:26–28

(7) Sanctity of priestly garments  29:29–30

(8) Eating the consecration offering  29:31–34

(9) The daily offerings  29:35–46

4. Tabernacle worship  30

a) The incense altar  30:1–10

b) Ransom money  30:11–16

c) The laver  30:17–21

d) The anointing oil  30:22–33

e) The incense  30:34–38

5. Builders appointed  31:1–11

6. Sign of the sabbath  31:12–18

B. Interruption: idolatry  32–34

1. The people’s sin: the golden calf  32:1–6

2. God’s wrath  32:7–35

a) God threatens to destroy them.  32:7–10

b) Moses intercedes for them.  32:11–14

c) Moses’ wrath against the people: broken tablets, burned and ground idol  32:15–20

d) Aaron’s pitiful excuse  32:21–24

e) Levites slaughter many.  32:25–29

f) Moses pleads God’s mercy.  32:30–32

g) God judges the people for their sin.  32:33–35

3. Moses is recommissioned.  33

a) God threatens to withdraw from Israel.  33:1–6

b) Moses sets up the tent of meeting.  33:7–11

c) God reaffirms His presence with Israel.  33:12–16

d) Moses requests to see God’s glory.  33:17–23

4. The covenant is renewed.  34

a) Moses cuts two new stone tablets.  34:1–4

b) God reveals Himself to Moses.  34:5–9

c) God reiterates covenant conditions in brief.  34:10–26

(1) Israel must be faithful to the covenant.  34:10–17

(2) Israel must keep three feasts and the Sabbath.  34:18–24

(3) Four miscellaneous ceremonial laws  34:25–26

d) Moses writes the words of the covenant in forty days.  34:27–28

e) Moses’ face shines with God’s glory.  34:29–35

C. The implementation  35–40

1. Moses reiterates the Sabbath law.  35:1–3

2. Contributions of materials and skilled labor.  35:4—36:7

a) The requests  35:4–19

(1) For materials  35:4–9

(2) For skilled labor  35:10–19

b) The people’s responses  35:20—36:7

(1) In materials  35:20–29

(2) In skilled labor  35:30—36:1

(3) To excess  36:2–7

3. The construction of the external structure  36:8–38

a) The curtains  36:8–19

b) The boards  36:20–30

c) The bars  36:31–34

d) The veil  36:35–38

4. The construction of the internal furnishings  37:1–29

a) The ark  37:1–5

b) The mercy seat  37:6–9

c) The table  37:10–17

d) The lampstand  37:18–24

e) The incense altar  37:25–29

5. The construction of the external furnishings  38:1–31

a) The bronze altar  38:1–7

b) The laver  38:8

c) The court hangings  38:9–20

d) Summary of the materials used for the tabernacle  38:21–31

6. The fabrication of the priestly garments  39:1–31

a) The ephod  39:1–7

b) The breastpiece  39:8–21

c) The ephod robe  39:22–26

d) The tunics, turban, and sash  39:27–29

e) The plate  39:30–31

7. Summary of the finished work  39:32–43

8. Erection of the tabernacle  40:1–33

a) Instructions  40:1–16

b) Implementation  40:17–33

9. The glory of God descends on the tabernacle.  40:34–38