The Greek word exodus means “going out.” Because the second book of the Old Testament tells the story of the going out from Egypt of Israelites, the Greek translation uses that word as its title. In Hebrew, following the custom of taking the title of a book from the opening words, it is known as shemoth, which means “names.” Exodus, our English title, is the equivalent of exodus.
The events related in Exodus took place in the Late Bronze Age during the first half of the thirteenth century B.C. The Egyptian Pharaohs involved here were probably Seti I who reigned from about 1310 to 1290 and Rameses II who reigned from 1290 to 1224. Both were strong rulers.
For generations a mixed population of Semitic herdsmen had been camping in the eastern Nile Delta. Descendants of immigrants from Canaan, they had kept apart from the Egyptians and had preserved their own tribal units, customs and traditions. The XIX Dynasty Pharaohs brought them under government supervision through a series of Draconian measures including forced labour.
These Semitic herdsmen probably worshipped the many gods of the Canaanites but had a tradition in some groups at least of the patriarchal belief in the “god of Abraham” and His promise of some day settling Abraham’s descendants in the land of Canaan. The Book of Exodus tells us how this group of slaves was able to do the seemingly impossible in breaking away from a strong and ruthless government and how they survived the first few years on their own under the leadership of Moses. The story is continued through the books of Leviticus, Numbers and Deuteronomy which ends with the death of Moses. The Israelites do not reach the Promised Land until the time of Joshua, his successor.
The central figure in the story is Moses, a government official of Semitic origin, who had to flee into the desert when he killed a man to avenge a kinsman. Then he married into a Midianite tribe. His exile was terminated when he received a revelation from the God of his ancestors commanding him to free “His people” from Egypt and to lead them into the land of Canaan. God also revealed to Moses the name by which He was to be called: “I am who I am.” The Hebrew word Yahweh means “I Am.” Scripture scholars have much to say about the name, its meaning and equivalent names.
Moses succeeded through Yahweh’s power and against all natural expectations. This act of salvation is constantly cited in later writings of the Old Testament and in every writing of the New Testament except James and Jude. It is the redemption by which It is appealed to by the Yahweh chose to constitute His kinsfolk and to set up a relationship never to be broken. It is appealed to by the Psalmist and by the prophets as the standard of Yahweh’s actions. In the New Testament it is the type of Christ’s redemption. In the Church it is the type or model of the sacrament of Baptism by which God frees His people, through water, from the slavery of this world and sets them on their pilgrimage to the Promised Land.
The Book of Exodus narrates the actual saving actions of Yahweh. There are two major themes in the book. The first theme is that Yahweh brought Israel out of the bondage of Egypt. The second theme is the manifestation of Yahweh to Moses on Mount Sinai after the journey began. In this manifestation, Yahweh revealed His awesome glory and the covenant Himself and Israel which He made freely because of His love. The key formula is Exodus 6:7, “I will take you as my own people and you shall have me as your God.”
A covenant is an alliance or pact establishing a relation of mutual loyalty and support between two parties. In the time of Moses, it was common to establish covenants denoting personal, tribal or religious relationships. The closest covenant ritual to the Sinai covenant was the overlord-vassal alliance, known to us from Hittite sources. In the formula, the Great King takes the initiative, recounts the benefits already conferred on the vassal, requires of him obedience, tribute, exclusive loyalty, peaceful behavior towards other vassals, and implicitly promises protection and further favors. The treaty was to be preserved in the vassal’s temple, and read publicly at stated times.
The formula was transferred to the religious level to embody the future relationship of Israel to Yahweh. With Moses as mediator, Yahweh granted just such an alliance to the people He freed from Egypt. The obedience required of Israel is summed up in the Ten Commandments of which the Mosaic legislation in general is an application. The people agree to it and bind themselves to Yahweh alone. The covenant was established by their oath and by a solemn sacrifice, followed by the sprinkling of blood and the sacrificial meal. This is recounted in Exodus 24:3-11.
The last six chapters in Exodus giving precise details about the furnishing and building of the tabernacle are almost a word for word repetition of Chapters 25-31. There the orders were given and here they are carried out. It is rather dull reading. However, it does convey a powerful respect for the sacred. Personal initiative is completely subordinated to ritual, and material of the highest quality along with the most expert workmanship is required. The success of the formula is a matter of history—a unique history.