Dict: all - exodus

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EXODUS - E>@ - (that is, going out of Egypt), the second book of the law or Pentateuch. Its author was Moses. It was written probably during the forty-years wanderings int he wilderness, between B.C. 1491 and 1451. It may be divided into two principal parts: Historical, chs. kjv@Exodus:1:1-18 kjv@Exodus:27:1) ... and Legislative, chs. kjv@Exodus:19:40 kjv@Exodus:38:1) The first part contains an account of the following particulars: the great increase of Jacob’s posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the ineffectual attempts to prevail upon Pharaoh to let the Israelites go; the successive signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, and the institution of the Passover; finally the departure out of Egypt and the arrival of the Israelites at Mount Sinai. This part gives a sketch of the early history of Israel as a nation; and the history has three clearly-marked stages. First we see a nation enslaved; next a nation redeemed; lastly a nation set apart, and through the blending of its religious and political life consecrated to the service of God.

EXODUS, THE - E>@ - of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way:
In (Kings:6:1) it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later,
about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in kjv@Genesis:15:13-14; kjv@Exodus:12:40-41) and Gala 3:17 As 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in kjv@Galatians:3:17) that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in kjv@Genesis:15:13-14) it is said that they should be strangers in a strange land,a nd be afflicted 400 years, and nearly the same is said in kjv@Exodus:12:40) But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in kjv@Exodus:12:40) it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this people who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period.
See on ver. 7 (C) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the Exodus:200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. PLAGUES, THE TEN, THE TEN COMMANDMENTS In the night in which, at midnight, the firstborn were slain, kjv@Exodus:12:29) Pharaoh urged the departure of the Israelites. vs. kjv@Exodus:12:31-32) They at once set forth from Rameses, vs. kjv@Exodus:12:37-39) apparently during the night v. kjv@Exodus:12:42) but towards morning on the 15th day of the first month. kjv@Numbers:33:3) They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. RED SEA SEA, PASSAGE OF

easton:

Exodus @ the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched arm" kjv@Exodus:12:51; kjv@Deuteronomy:26:8; kjv@Psalms:114; 136), about B.C. 1490, and four hundred and eighty years (kjvKings:6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to kjv@Exodus:12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;" and the Samaritan version reads, "The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years." In kjv@Genesis:15:13-16, the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by Stephen in his defence before the council kjv@Acts:7:6). The chronology of the "sojourning" is variously estimated. Those who adopt the longer term reckon thus: Years From the descent of Jacob into Egypt to the death of Joseph 71 From the death of Joseph to the birth of Moses 278 From the birth of Moses to his flight into Midian 40 From the flight of Moses to his return into Egypt 40 From the return of Moses to the Exodus:1 430 Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus: Years From Abraham's arrival in Canaan to Isaac's birth 25 From Isaac's birth to that of his twin sons Esau and Jacob 60 From Jacob's birth to the going down into Egypt 130

(215) From Jacob's going down into Egypt to the death of Joseph 71 From death of Joseph to the birth of Moses 64 From birth of Moses to the Exodus:80 In all... 430 During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them kjv@Exodus:12:35), and these were readily bestowed. And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. "It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt." Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also." Thus was Pharaoh (q.v.) completely humbled and broken down. These words he spoke to Moses and Aaron "seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace." The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses kjv@Exodus:12:37; kjv@Numbers:33:3). This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place. From Rameses they journeyed to Succoth kjv@Exodus:12:37), identified with Tel-el
- Maskhuta, about 12 miles west of Ismailia. (
See PITHOM.) Their third station was Etham (q.v.), 13:20, "in the edge of the wilderness," and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded "to turn and encamp before Pi-hahiroth, between Migdol and the sea", i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham. This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin kjv@Exodus:16:1), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez. Under the direction of God the children of Israel went "forward" from the camp "before Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They "sank as lead in the mighty waters" kjv@Exodus:15:1-9; comp. kjv@Psalms:77:16-19). Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of Moses"), there they encamped and rested probably for a day. Here Miriam and the other women sang the triumphal song recorded in kjv@Exodus:15:1-21. From 'Ayun Musa they went on for three days through a part of the barren "wilderness of Shur"

(22), called also the "wilderness of Etham" kjv@Numbers:33:8; comp. kjv@Exodus:13:20), without finding water. On the last of these days they came to Marah (q.v.), where the "bitter" water was by a miracle made drinkable. Their next camping-place was Elim (q.v.), where were twelve springs of water and a grove of "threescore and ten" palm trees kjv@Exodus:15:27). After a time the children of Israel "took their journey from Elim," and encamped by the Red Sea kjv@Numbers:33:10), and thence removed to the "wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped. Here, probably the modern el
- Markha, the supply of bread they had brought with them out of Egypt failed. They began to "murmur" for want of bread. God "heard their murmurings" and gave them quails and manna, "bread from heaven" kjv@Exodus:16:4-36). Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran. Here they found no water, and again murmured against Moses. Directed by God, Moses procured a miraculous supply of water from the "rock in Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword. From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh
- Sheikh and the Wady Solaf, meeting in the Wady er
- Rahah, "the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh." Here they encamped for more than a year kjv@Numbers:1:1 kjv@Numbers:10:11) before Sinai (q.v.). The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in kjv@Exodus:12:37-19; kjv@Numbers:10-21; 33; Deuteronomy:1-2 kjv@Deuteronomy:10. It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.

Exodus, Book of @ Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means "departure" or "outgoing." This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., "and these are the names"). It contains,

(1.) An account of the increase and growth of the Israelites in Egypt (ch. 1)

(2.) Preparations for their departure out of Egypt (2-12:36).

(3.) Their journeyings from Egypt to Sinai (12:37-19:2).

(4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, "a kingdom of priest and an holy nation" (19:3-ch. 40). The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham kjv@Galatians:3:17). The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion.

Dict: all - exodus

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