The title “Exodus” is Greek. It signifies the ‘going out’ or ‘going forth’. The Hebrew title is “Shemoth”, which signifies ‘names’. This book is divided into two sections: the first concerns the deliverance of the children of Israel from bondage in Egypt, while the second concerns the giving of the Law. The transition is found in chapter 19, verses 4 – 6.
Exodus 1:8. “A new king.” Not just a new king, but a new dynasty; one not linked with the past Pharaohs who had dealt kindly with the descendants of Joseph.
Exodus 2:15-16. “Priest of Midian.” The Midianites were descendants of Abraham by Keturah, and were located along the Eastern shore of the Red Sea. The Kenites become associated with the area allocated to Judah. Another familiar character is linked with this group of Midianite nomads: Caleb the son of Jephunneh of the Kenizite clan, which also becomes absorbed into the tribe of Judah.
Exodus 3:14. Here is found the Memorial Name. Three prominent ideas are expressed in the NAME Yahweh or Yahweh: Eternal existence; unchangeableness; and manifestation.
In verse 15 Moses is told to inform the children of Israel that this Name is to be a “memorial unto all generations.” The word rendered “memorial” comes from the word ‘zeker’, which basically means remembrance. The idea is that the “remembering” brings about the doing. The remembrance of God’s Name and its significance should have moved the Israelite to do something.
Exodus 4:25-26. The Targum (Aramic Versions) paraphrases this obscure passage as, “had it not been for the blood of this circumcision, my husband had been condemned to death.”
Exodus 5:22-23. Moses still does not see the picture; God will vindicate His Name upon Egypt. To do this, Pharaoh’s heart must be hardened. In Exodus, the hardening of Pharaoh’s heart is mentioned 18 times: 10 times “the Lord hardened,” 8 times “Pharaoh hardened.”
Exodus 7:8-12. Pharaoh will issue the challenge: “Show me a miracle.” These verses summarize the whole demonstration to Egypt; the power of Yahweh is greater than the power of the world. He is. There are no other gods, no other powers that can withstand Him. The Egyptians were probably the most idolatrous of all. Archaeologists have found over 2,200 gods/goddesses named. They worshiped practically everything in nature they could identify.
Exodus 7:14-25. The first plague. The rod smites the life of Egypt, the Nile, and challenges Osiris, the god whose lifeblood was to supply the life of the Nile, Hapi, the god of the Nile who was to sustain the people and Khnuum, who was the guardian of the sources of the Nile.
Exodus 8:1-15. The second plague. The Egyptians worshiped a frog-headed female deity named Heka (Hica), therefore frogs were held sacred by the people.
Exodus 8:16-19. The third plague – lice or mosquitoes (the LXX version). This plague was against the earth. The Egyptians worshiped the earth-god Seb, supposedly the father of the gods. There was a special sacredness attached to the black fertile earth of the Nile basin, called Chemi.
Exodus 8:20-32. The fourth plague – in this plague there is a separation between the Israelites and the Egyptians, probably for the first time; at least for the first time this is emphasized. Yahweh makes a distinction, a “division” or “redemption” between His people and the world.
Exodus 9:1-7. The fifth plague – the murrain. The original word for “murrain” is Deber. It is rendered plague in Hosea 13:14; 48 times it is rendered pestilence.
Exodus 9:8-12. The sixth plague – boils. The ashes used were probably from the altars of the god Typhon, to whom human sacrifices were sometimes offered. The ashes were thrown heavenward in human sacrifice, for the gods to accept. In effect, this is a challenge to the gods of Egypt; are you watching what’s going on? then do something, if you can. Of course they could not; they were impotent, non-existent. May also refer to the prayers of affliction that Israel had offered to the GOD of heaven. He responded by bringing the boils on man and beast throughout Egypt; even the magicians, the priests of the false pantheon of Egyptian gods.
The Egyptians often used the ashes to avert plagues; this plague would further demonstrate the power of Yahweh. The air itself was deified by Egypt; one of these gods was Neit, “the great Mother Queen of highest heaven,”
Exodus 9:18-35. The seventh plague – hail and lightning. These storms would be severe storms of unnatural intensity. This plague was probably directed against Isis and Osiris, gods of agriculture and light.
Exodus 10:1-20. The eighth plague locusts. Enough time had passed for the other crops to come up (see 9:32). Pharaoh knew what this plague would mean; the Egyptians were deathly afraid of the locust, so much so they prayed to a locust-god, Serapis, for protection of the land from the locust.
Exodus 10:21-26. The ninth plague darkness. Again there is no warning. This plague was especially calculated to dampen the Egyptians’ spirit. Their chief object of worship was Ra, the sun-god. In Egypt, there would be no light; Ra would be impotent. In Goshen, the Israelites would have light; Yahweh is alive.
Exodus 11 and 12:1-30. The tenth and last plague – the death of the firstborn. This last plague includes the celebration of the first Passover; the redemption of Israel. We will not fully cover this last plague, the plague of deliverance at this time.
We hope you have found these points useful. Please let us know what you think. Lord willing, we will continue with notes from the Old Testament readings next month.
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