The Book of Exodus
Introduction to the book of EXODUS.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Exodus 1.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
EXODUS 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
EXODUS 3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
EXODUS 4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
EXODUS 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
EXODUS 6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51
EXODUS 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
EXODUS 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
EXODUS 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
EXODUS 10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
EXODUS 11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
EXODUS 12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
EXODUS 13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 133
EXODUS 14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
EXODUS 15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
EXODUS 16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163
EXODUS 17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175
EXODUS 18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181
EXODUS 19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 189
EXODUS 20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
EXODUS 21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222
EXODUS 22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 237
EXODUS 23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
EXODUS 24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 265

EXODUS 25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 274
EXODUS 26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 286
EXODUS 27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 293
EXODUS 28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 298
EXODUS 29. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307
Exodus 30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 316
EXODUS 31. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 324
EXODUS 32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 329
EXODUS 33. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 348
EXODUS 34. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361
EXODUS 35. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376
EXODUS 36. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383
EXODUS 37. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 390
EXODUS 38. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 395
EXODUS 39. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 400
EXODUS 40. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 407

Introduction to the book of EXODUS
Introduction: This is semi-finished at the end of the Exodus series!
Authorship: See Encyclopedia of Bible Difficulties. p. 112 concerning Mosaic authorship.
Outline:
I. Prelude to the Exodus
A. Historical introduction Ex. 1
B. Moses early life and training Ex. 2
C. The calling of Moses Ex 3-4:19
D. Moses travels back to Egypt and meets his people, the Jews, and his brother, Aaron.
Ex. 4:20–31
E. Moses before the Pharaoh Ex. 5II. The exodus out of Egypt
III. Beginning of the desert wandering
The Great Metaphor of Israel being taken out of Egypt: As I was in the middle of my study of Psalm 47, I suddenly connected it to the history of Israel. Then, a lot of why’s suddenly began to be answered. God has
Jacob and his family in the Land of Promise; why does He remove them from the Land of Promise, put them into
Egypt, and then take them out? There are several reasons: (1) this is an unprecedented event in history, known to the entire world. It was clear to the world that the God of Israel was more powerful than the gods of Egypt, the most powerful nation of the world at that time. (2) God then gave the Land of Promise to Israel, which involved the destruction of a variety of nations, show His superiority over their gods. Anyone outside the Land of Promise could hear about these events and recognize their God as the God of Creation, and believe in Him. (3) A great reason for God choosing these sets of events is also metaphorical. As men, we are born in subjection to sin with no way to remove ourselves from slavery to sin. God makes Himself known to us and He takes those of us who believe in Him out of our slavery to sin.1 After this point, some men die in the desert, not appropriating to themselves by faith what God has promised. Some seize this promise and take all that God has for them (the
Land of Promise) along with the many blessings which God has for them in this life. This is the generation of believers who believe God after salvation and advance spiritually. In the book of Exodus through the book of
Numbers, we will see the first generation of Jews, which I will call Gen X, who fail time and time again and who die the sin unto death in the desert, never reaching the Land of Promise which God has promised them (well, they reach it and they back down). The next generation, the generation of promise, those who came out of Egypt being
20 and younger, believe God and believe His promises, and they will take the Land of Promise and all there which
God has for them (houses they did not build, wells they did not dig, a land flowing with milk and honey). As believers in Jesus Christ, we are taken out of slavery to sin, but then we have a life to lead after that. Some believers fail time and time again; some believers do not believe God, and some are taken out of this life by the sin unto death. Others believe God and seize what He has promised, and end up with great prosperity and blessing. Theory Regarding Egypt: One of the problems in the exodus is the lack of corroboration of evidence from Egypt.
We have no Egyptian records indicating that there was this great exodus of Jews from their land; nor one of the great devastation which occurred. In fact, we do not even know which pharaoh was the pharaoh of the exodus.
I’ve got a theory, and I do not know how accurate this is, but: the Egyptians suffered an embarrassingly decisive defeat at the hands of their slaves, the Israelites. What occurred was unprecedented in human history. Slave revolts do not result in the complete decimation of the country of their masters. There is no indication that the pharaoh died—only his firstborn—my thinking is that this was such an embarrassment that the Egyptian government did everything possible to cover it up. It is even possible that the pharaoh of the exodus was expunged from Egyptian history and the pharaoh’s on both sides were given longer reigns to take up the slack.
We have seen history rewritten in the United States and we have definitely seen it rewritten in the Soviet
1

This does not mean that we no longer sin, by the way.

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Union—so it is not a stretch to think that perhaps the rewriting of history has been done before and that is what occurred here. Also, Satan does not want records of this. He does not want us to clearly look back and see the power of God; and Satan certainly played a big part in the history and culture of Egypt, being closely tied into its religion. So, a combination of Satanic influence and human and national pride would result in events of the exodus being expunged from the history of Egypt.

Exodus 1
Exodus 1:1–22
Introduction: Exodus picks up 100–300 years after the death of Joseph and follows seamlessly the history of
Israel in Egypt for another century. This chapter begins somewhere between 1650–1550 B.C. The Exodus took place between 1550–1440 B.C. At some point in time, Joseph is not only just a part of Egyptian history, but he is lost to the Egyptians entirely. Whatever happened, whether the Hyksos dynasty followed Joseph by 50–100 years, destroying most of the records of all recent rulers, or whether this was just lost to that time period, we do not know, but there comes a point where the Egyptians recognized that they had a non-Egyptian population residing in the midst of Egypt, growing incredibly fast. One of Pharaoh's solutions is to enslave the entire Jewish population. When this does not stem the tide of Jewish birth, this Pharaoh or another unofficially orders the midwives to kill the children of the Israelites. When this does not have the achieved result expected, Pharaoh then issues an official decree, demanding the death of all male Jewish babies.
Outline of Chapter 1: vv. vv. vv. v.

1–7
8–14
15–21
22

Introduction to the Israelite population in Egypt
Pharaoh's first solution: enslave the Jews
Pharaoh's second solution: command the midwives to kill the Israelite male children
Pharaoh's third solution: cast the Israelite male infants into the Nile

Charts, Graphics and Short Doctrines:

Introduction to the Israelite Population in Egypt
Genesis leaves Joseph, the Prime Minister of Egypt, placed there by God, in a coffin. He had brought with him to Egypt, under God's direction, his brothers. The book of Exodus begins with a conjunction. It is a continuation of the previous Genesis. This conjunction means that it does not stand by itself. Exodus lists the sons of Jacob, also called Israel:
And these are the names of the sons of Israel, who came into Egypt—with Jacob did each man and his household had come—Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and Naphtali, Gad and Asher. [Exodus 1:1-4]
Jacob was their father. Jesus Christ renamed him Israel in Gen. 32:28. These are named in the same order as they are found in Gen. 35:22b-26. However, they are grouped differently. Whereas Joseph or Jacob may have grouped them strictly as to their mother, the author of Exodus, Moses, groups them slightly differently. Reuben,
Simeon, Levi and Judah are grouped together, all of whom are sons of Leah, who eventually (after the time of
Moses) settled in the southern portion of the land of Canaan (with the exception of the tribe of Levi, who was scattered amongst the other tribes, as the Jews are scattered today throughout the world). We will more about these four tribes than the others in the remainder of the Law. Issachar and Zebulun were born to Leah later in life after Jacob sired children through Leah and Rachel's personal servants, Bilhah and Zilpah. Leah seduced her husband Jacob and bore him three more children. Benjamin was the last child born to Jacob through Rachel when
Rachel died in childbirth (Joseph was the first). Dan and Naphtali were Bilhah's children, and Gad and Asher were
Zilpah's.

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And it came to pass that all the persons who were descended from [lit., going out of the loins of] Jacob were seventy-five souls—but Joseph was already in Egypt. So then Joseph died, and all his brothers, and all that generation. [Ex. 1:5-6]
For the number 75 rather than 70, see Norman Geisler and William Nix; A General Introduction to the Bible;
Chicago; Moody Press, ©1968, p. 262.
The word generation, dôwr (ø| y ) [pronounced dore] is used in a number of different ways in Scripture. It can mean a period of time, a generation, an age and even a dwelling, a circle, a ball; it can refer to a time in the past or in the future and to a particular group of people. In this case, it was a reference to the generations which
Joseph saw. We are told that he saw the third generation of Ephraim's sons, so this refers to Joseph's children, grandchildren and great grandchildren and their contemporaries. This would place us roughly 100–150 years past the end of Gen. 50.
The Jews grew in population from seventy to two million. This indicates a lot of right man right woman relationships where there is a great deal of affection and love between the couples. Population growth conforms to the equations At = A0ekt where A0 is the original population, At is the population after t years, and k is a constant
(e . 2.71). If we assume that a family grows from two to seven over a period of forty years (that is, they have an average of five children in each family) then the population constant k . .0313. Or, if we take Jacob's family as typical, we have, over a period of fifty years, twelve children resulting from five adults; and by that time, three of the children have between them another two children, our population constant would be approximately 0.0277.
These two population constants give us a time period of 300-400 years. Jacob would have been more successful and therefore more prolific (since he had his wives' maids) than the average family. This all mathematically squares with the Bible's time table of 430 years in Egypt (Ex. 12:40), which may include Abram's sojourning in
Egypt (see Gen. 12:10 15:13), but I doubt that.
Since Joseph had been put on the throne by God, he was able to watch over his people and to protect them.
However, there came a time when God's geographical will for the Jews had to change, so God caused the circumstances to change. After a few generations, what has occurred in the past is, at best, history, and at worst, forgotten. Government leadership was not perpetuated in the Jewish sojourners.
But the sons of Israel were fruitful, and increased abundantly [lit., swarmed] and multiplied and became extremely strong (or, numerous)—that the land was filled with them. [Ex. 1:7]
We have a polysyndeton here—a repetition of and's to indicate the incredible population growth of the Jews.
Combined with this, we have a synonymia [pronounced syn-o-NYM-i-a], which is a repetition of synonyms. The writer here has told us in five ways about the population explosion of the Jews. This indicates growth which even the author Moses finds surprising.
Shârats (õø– ), translated "increased abundantly" means "to swarm, or abound." It is also translated "breed, creep
ÇÈ
or move." It is in the Qal imperfect. The same word is used in Gen. 1:20, 21 7:21 8:17. Simply put, the Jews had a population explosion. "Multiplied" is also in the Qal imperfect and it means 'to multiply, to become many."
The imperfect means uncompleted action, meaning that during the time this passage refers to, they were still multiplying. They were in God's geographical will and we receive blessings as a natural result of being in His will.
At first, Joseph, one of their own, was on the throne as the Prime Minister. However, all things are subject to change. It was time for them to return to the land of Canaan and they will require a lot of prodding. People often complain that they do not understand God's will or cannot determine what God's will is for their life. The Jews knew only a small portion of their heritage and they were very stiff-necked. God had to subject them to extremely unpleasant conditions in order to get them to leave Egypt. Most people take a very dim view of slavery, particularly in the United States; however, the Bible at best intimates that slavery is not the best route for a prosperous person to employ (see the book of Philemon). On the other hand, God often used slavery to achieve his purposes. Here, a very evil, unjust brand of slavery was imposed upon the Israelites for the specific purpose of causing them to remain in God's geographical will. Had their misery from being enslaved not been intensified, then they would not

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have left Egypt under Moses. Because of the slavery which took place in the United States, there were millions of black people who were saved and will spend eternity in God's presence. We can learn in two ways: the easy way or the hard way. God has provided His word and therein we find our direction in life. It is in His Word where we discover God's plan for our life; His will for our life. If we refuse to know Him and His will through His Word, then we learn it the hard way—as did the Jews in the Exodus.
Anti-Semitism developed in Egypt. Under the Pharaoh who put Joseph into power, there was very little anitSemitism. The Pharaoh put Joseph into power due to his abilities and his race and background were not issues to Pharaoh. However, in almost any country where there are Jews, we eventually find anti-Semitism. It is Satan's plan to try to wipe out the Jewish race so that the promises made by God to Abraham, Isaac and Jacob could not be fulfilled. Even in areas where the Jews resemble everyone else, and there will still be pockets of anti-Semitism.
On the surface level, it is one of the most unreasonable prejudices found. The Jews are generally hard-working, agreeable, prosperous and peaceful. Any nation which treats them fairly is blessed and any nation which discriminates, or persecutes them is reduced in power and often eliminated from history. See the doctrine of antiSemitism.
We have a difficult time placing a date on this time period. I have heard opinions which vary from 1800's B.C to as recently as 1100's B.C. We do not have absolutely confirmed reports of the exodus in Egyptian history. We do have mention from time to time of jApiru (or Hapiru) peoples in the Delta region. Whereas this could be the
Hebrew people, it may be a word for any outside tribal group residing within the borders of Egypt. The Hebrew word for Hebrew is