Date: Twentieth day, second month, second year
Event: Departure from Sinai
Reference: Numbers 10:11
Date: First month, fortieth year
Event: In Wilderness of Zin
Reference: Numbers 20:1, 22-29; 33:38
Date: First day, fifth month, fortieth year
Event: Death of Aaron
Reference: Numbers 20:22-29; 33:38
Date: First day, eleventh month, fortieth year
Event: Moses’ Address
Reference: Deuteronomy 1:3
© 1993 by Thomas Nelson, Inc.
12:2 This month. The month of Abib (Mar./Apr.) by divine decree became the beginning of the religious calendar, marking the start of Israel’s life as a nation. Later in Israel’s history, after the Babylonian captivity, Abib would become Nisan (cf. Neh. 2:1; Esth. 3:7).
12:3–14 The detailed instructions for the Passover included what animal to select, when to slay it, what to do with its blood, how to cook it, what to do with leftovers, how to dress for the meal, the reason why it was being celebrated “in haste,” and what the shed blood signified.
12:5 Your lamb shall be without blemish. A kid goat was an alternative choice. Any flaw would render it unfit to represent a pure, wholesome sacrifice given to Yahweh.
12:6 at twilight. Lit. “between the two evenings.” Since the new day was reckoned from sunset, the sacrificing of the lamb or kid was done before sunset while it was still day 14 of the first month. “Twilight” has been taken to signify either that time between sunset and the onset of darkness, or from the decline of the sun until sunset. Later Moses would prescribe the time for the sacrifice as “at twilight, at the going down of the sun” (Deut. 16:6). According to Josephus, it was customary in his day to slay the lamb at about 3:00 p.m. This was the time of day that Christ, the Christian’s Passover lamb (1 Cor. 5:7), died (Luke 23:44–46).
12:9 Do not eat it raw. A prohibition with health implications which also distinguished them from pagan peoples who often ate raw flesh in their sacred festivals.
12:12 against all the gods. The tenth plague was a judgment against all Egyptian deities. The loss of the firstborn of men and beasts had far-reaching theological implications, namely, the impotence of the pagan deities, many of whom were represented by animals, to protect their devotees from such nationwide tragedies. The great cry of grief (11:6; 12:30) may also have bemoaned the incapability of the nation’s gods.
12:14 a memorial. The details of how this Passover Day was to be memorialized in future years were laid down (vv. 14–20), and then repeated in the instructions to the elders (vv. 21–27). Prescribing the eating of unleavened bread for 7 days, demanding a thorough house-cleaning from leaven (v. 15), issuing a stern warning of banishment for eating leaven (v. 15), and bracketing the 7 days with special holy days (v. 16), served to proclaim the high importance of the nation’s remembering this event.
12:16 prepared by you. See note on v. 46.
12:19 a stranger. Provision was made right at the beginning for non-Israelites to be included in the nation’s religious festivals. Failure to comply with the regulations on leaven would result in banishment for the alien as well.
12:22 bunch of hyssop. Certain identification is impossible, but this could be the marjoram plant. lintel…the two doorposts. The top and two sides of the doorway.
12:23 the destroyer. This is most likely the Angel of the LORD (cf. 2 Sam. 24:16; Is. 37:36). See note on 3:2.
12:25 The promise of entering the land again received emphasis. Israel was not to think of the Exodus as merely a departure from Egypt, but rather as a departure from one land in order to enter another land, which would be their own, in strict accordance with the specifics of the Abrahamic Covenant for his descendants through Isaac and Jacob (cf. Gen. 17:7, 8).
12:26, 27 In the annual commemoration of the Passover, parents were obligated to teach their children its meaning. It became customary for the youngest child of a Jewish family to elicit the father’s formal explanation of what happened in connection with the original observance of the meal in Egypt.
12:31 Rise, go out…serve the LORD. Finally, Pharaoh’s response to the repeated “Let My people go!” became “Leave my people!” with no attempt at further negotiation, but total acquiescence. His subjects, fearing more deaths, concurred and hastened Israel’s departure (v. 33), driving them out with no time wasted (v. 39).
12:32 bless me also. Undoubtedly, this final request from Pharaoh, whose heart was certainly not repentant (14:8), temporarily conceded defeat and acknowledged Moses and his God as the victors and as those who had the power and resources to bless him.
12:36 they plundered the Egyptians. Cf. Gen. 15:14; Ex. 3:20, 21. This was not done with deceit, but rather a straightforward request (cf. 11:2, 3).
12:37—18:27 This section recounts the march of the Israelites from Egypt to Mt. Sinai.
12:37 Rameses to Succoth. One of the cities Israel built (1:11) headed up the itinerary for the journey through the wilderness to Canaan. Succoth is first mentioned in Gen. 33:17 as an encampment designated by the word Succoth, which means “booth.” Although there is later a town by that name E of the Jordan (cf. Judg. 8:5–16), this is rather a place near Egypt (cf. 13:20; Num. 33:5, 6). six hundred thousand men on foot. A conservative estimate based on the number of men, probably the fighting men 20 years of age and above, would give a population of 2 million. Israel’s population had exploded from the 70 who entered with Jacob in 1875 B.C. to the 2 million who left with Moses in 1445 B.C. See note on 1:7.
12:38 A mixed multitude. Other Semitic peoples, other races, and perhaps some native Egyptians accompanied the departing nation. They preferred to be identified with the victorious nation and Jehovah God. Later, some of these became the troublemakers with whom Moses had to deal (Num. 11:4).
12:40, 41 four hundred and thirty years. Abraham had been told that his descendants would be aliens mistreated in a foreign land for 400 years, using a figure rounded to hundreds (Gen. 15:13).
12:43–51 Additional regulations given for the holding of the Passover contained prohibitions on any uncircumcised foreigner, stranger, or hired servant being a valid participant. To partake of this meal, non-Israelites had to be “as a native of the land” (v.48). See note on Jer. 4:4.
12:46 break…bones. Christ, the Christian’s Passover lamb (1 Cor. 5:7), had no bones broken (John 19:36).
12:50 so they did. On two occasions (see also v. 28) Moses emphasized the complete obedience of the nation in response to the LORD’s commands to them: a contrast to the disobedience they would demonstrate in the very near future.
12:51 on that very same day. What would be for the nation in their new Land a special Sabbath day, was for them at that time the day on which their journey began.
Exodus 13
13:2–10 Further explanation tied their departure to the divine promise of entrance and residence in a new land where commemoration of the Exodus would occur through annual observance of this 7 day feast. Again the pedagogical opportunity afforded was not to be overlooked (vv. 8, 16).
13:2 Consecrate to Me all the firstborn. Since the firstborn of Israel, of both man and animal, were untouched by the tenth plague, it was fitting that they be set aside as special unto God. Note the closing emphasis: “it is Mine.” Further instruction followed on the law relating to the firstborn males once they were in their assigned territory (vv. 11–16). This divine demand was closely linked to the day of departure (12:51, “on that very same day”) and the Feast of Unleavened Bread (v. 3, “this day” and v. 4, “on this day…in the month of Abib”). See Luke 2:7, where Christ was referred to as Mary’s firstborn.
13:8 for me when I. A personalized application of God’s working belonged to the first generation who experienced the Exodus. Later generations could only say “for us, when we…” in the sense of “our nation,” but without loss to the significance of how God had brought about such an important day in the nation’
s history. Note the personalized application of the law of the firstborn as well (v. 15, “I sacrifice…my sons I redeem”).
13:9 Later generations would translate this figurative and proverbial expression (cf. Prov. 3:3; 6:21) into the physical reality of phylacteries—the leather prayer-boxes which were strapped on the left arm and on the forehead. Four strips of parchment inscribed with certain words (13:1–16; Deut. 6:4–9; 11:13–21) were placed inside these boxes. The imagery of the proverbial mode of speech signified that their conduct was to be that of someone who could verbally recall what God’s law demanded of them. Yahweh who had rescued them had also provided the standards of life for them!
13:12, 15 See Luke 2:23.
Ex. 13:22
The Exodus Route
13:17 by way of the land of the Philistines. Travelers going E and NE out of Egypt had two good options: “the way of the sea,” or “the way of Shur.” The first route, the most direct and shortest, was dotted with Egyptian fortresses which monitored arrivals and departures to and from Egypt. A little further N, Philistine territory also presented a military threat. The lack of battle-readiness on Israel’s part deleted the first option, and God chose the second option (v. 18; 15:22). In any case, God had told Moses to lead the people to Horeb or Sinai, the mountain of God (3:1), and not to take them immediately into Canaan (3:12).
13:18 the Red Sea. An alternative designation, quite in accord with the Heb. term, would be “Sea of Reeds,” or perhaps “of papyrus marshes.” The difficulty of precisely locating other names associated with the crossing of the Red Sea (see 14:2) has occasioned much debate on the location of the crossing. Four views have generally emerged: It was located 1) in the northeastern region of the delta—but this would have been in effect “the way of the sea” and would not have been 3 days’ journey from Marah (15:22, 23); 2) in the northern end of the Gulf of Suez—but this rules out entry into the wilderness of Shur (15:22); 3) in the vicinity of Lake Timsah or the southern extension of present day Lake Menzaleh—but probably more than 3 days from Marah; and 4) in the Bitter Lakes region, satisfying, in terms of geography and time, all objections to the other options.
13:19 the bones of Joseph. In fulfillment of their solemnly sworn duty and responsibility (Gen. 50:24–26), the Israelites took Joseph’s coffin with them. Some 360 years earlier he had foreseen the day when God would bring about the Exodus, and his instructions about his bones being carried to the Promised Land indicated just how certain he was of Israel’s departure for Canaan (cf. Gen. 50:24–26; Heb. 11:22). After the years of wilderness wanderings, Joseph’s remains reached their final resting place in Shechem (Josh. 24:32).
13:20 Etham at the edge of the wilderness. The Heb. name of this place may be a transliteration of the Egyptian Khetem meaning “fortress.” A line of fortresses (see note on v. 17) stretched from the Mediterranean Sea to the Gulf of Suez. Even if the site remains unknown so that pinpointing it is not possible, it was surely a place bordering on the desert area to the E of Egypt.
13:21 a pillar of cloud…a pillar of fire. This was the means by which God led the people. It was a single column, being cloud by day and fire by night (cf. 14:24) and was associated with the Angel of God (14:19; 23:20–23) or the Angel of God’s presence (Is. 63:8, 9). See note on 3:2. It was the pillar from which the LORD also spoke to Moses (33:9–11).
Exodus 14
14:3, 4 Pharaoh will say…I will harden. Pharaoh was kept abreast of Israelite progress and when he heard of the change of direction, he assumed they were lost in unfamiliar territory and were trapped, closed in by desert, sea, and marsh. God intervened again and the stage was set for the final confrontation and final display of divine power.
14:5 Why have we done this…? Hardened hearts lost all sensitivity to the recent tragedy and focused instead on the loss of the economic benefit Israel’s enslavement had provided. Those who had urged the Israelites to quickly leave now had the urge to force them to return!
14:7 six hundred choice chariots. Chariots, introduced by the Hyksos (see Introduction: Author and Date), featured prominently in the army of Egypt, and these “choice” ones belonged to an elite, specialized unit.
14:8 Israel went out with boldness. The confidence shown by Israel in their departure is in sharp contrast to the fear they exhibited when they became aware of the pursuing force (v. 10).
14:10 cried out to the LORD. The initial reaction of the people on seeing the approach was to turn to the LORD in anxious prayer. But prayer soon turned to complaints with Moses as the target of their dismay.
14:11 no graves in Egypt. In the light of Egypt’s excessive preoccupation with death and various funerary and mortuary rituals, the bitter irony of Israel’s questions marked how easily they had forgotten both bondage and rescue.
14:12 serve the Egyptians? Just how much they conveniently forgot the degree of enslavement came out in their “We told you so” attitude. The comment of being better off living and serving than dying perhaps summarized their earlier reaction to Moses and Aaron outside the royal chambers (5:20, 21).
14:13 Do not be afraid. Moses’ exhortation turned attention to the LORD, whose power they had already seen dramatically in action, and whose deliverance they were about to witness and personally experience. All they needed to do was stand by and watch their God at work, fighting on their side. Euphemistically, Moses informed his people of the certain death of the Egyptian soldiers—you will not see them again! Expressing and experiencing fear did not mean Israel was less than 600,000 fighting men in number, as some have objected. The poorly trained, inadequately equipped, militarily unprepared, and inexperienced Israelites (13:17) were no match for Pharaoh’s experienced troops and his highly trained and mobilized chariot force.
14:14 The LORD will fight. This has been and will be true throughout the history of Israel (cf. 1 Sam. 17:47; 2 Chr. 14:10, 11; 20:15; Ps. 24:8; Zech. 14:3).
14:15 Why do you cry to Me?…go forward. The LORD’s promise of deliverance overruled all despair and sense of hopelessness.
14:16, 17 lift up your rod. For the grand, triumphant finale, the rod which had previously been used to bring in different plagues on the Egyptians now divided the water, opening up a valley through which Israel would walk and in which Egypt’s army would drown.
14:19 stood behind them. The Angel of the LORD, and the pillar of cloud and fire, moved from being advance guard to being rear guard, from leading to protecting. See note on 3:2.
14:21 strong east wind. God’s use of natural phenomena does not detract in any way from the miraculous nature of what took place that night. The psalmist recorded this event as the LORD dividing the sea by His strength (Ps. 74:13). The wind walled up the waters on either side of the pathway then opened (v. 22; 15:8; Ps. 78:13).
14:24 the morning watch. The last of three 4-hour night watches (2:00—6:00 a.m.) ended about sunrise.
14:24, 25 the LORD looked down…and He troubled. Not only was the LORD fully aware of exactly what was happening—after all, He hardened Egyptian hearts to pursue Israel—He also brought havoc among them. Entrapped in the valley between the walls of water and in total disarray, they acknowledged that the LORD was fighting for their enemy. Not only were they swept aside by the returning waters (vv. 26–28), they were also hindered from driving their chariots forward by a sudden cloudburst (Ps. 77:17–19).
14:29–31 The stark difference between Israel and Egypt is again rehearsed: One nation is obstinate and defeated, their dead on the shores of the sea, having acknowledged the LORD victorious; the other nation is alive on the shores, having traversed the sea on dry ground, acknowledging the work of the LORD, reverencing and believing Him and His servant, Moses.
Exodus 15
15:1–18 The structure of the song now sung by the nation contains 4 stanzas (vv. 1–5; 6–10; 11–13; and 14–17) and a one-line closing declaration (v. 18). Stanzas one and two end with “They sank…,” a refrain emphasizing the finality of the enemy army’s defeat. Stanzas three
and four end with reference to God’s Holy Place (vv. 13 and 17). More is involved than in easily observing these break points of the song. The flow of thought and emphasis is also interesting. Stanza one briefly introduces God’s powerful victory (vv. 1–5). Stanza two graphically repeats the victory and then inserts the arrogant and vengeful assertions of victory by the enemy to show how puny they were (vv. 6–10). Stanza three concisely summarizes the victory after asking an appropriate question (vv. 11–13). Further, since the victory was essential for Israel’s rescue, the stanza also introduces them. Stanza four picks up and expands on Yahweh’s leading His people to their divinely assigned home and the consequent fear by other nations as they hear of Israel’s dramatic rescue from such a powerful enemy nation (vv. 14–17). The closing line sums it all up: The LORD reigns! A narrative interlude (vv. 19, 20) reminds of the theme behind the song, and introduces the antiphonal response of Miriam and her band of women (v. 21).
15:1 I will sing. The Israelites began their song in the first person, effectively personalizing the community’s song as individually relevant, each person heralding Yahweh’s victory and declaring who and what He was to them (note the possessive pronouns in v. 2).
15:6 O LORD. The forthright declarations of the opening stanza (vv. 1–5) are most appropriately followed by this vocative form of address in the rest of the song (vv. 6, 11, 16, 17), since the focus of attention is on His working and intervention.
15:15 Edom…Moab…Canaan. Edom and Moab were on the eastern border of the Jordan; Canaan or Palestine is to the west.
15:16, 17 An expression of confidence in the promises that God had made to Abraham 700 years earlier (see Gen. 12, 15, 17).
15:18 reign forever. This speaks of the eternal, universal Kingship of the LORD (cf. Ps. 145:13).
15:20 the prophetess. Miriam was the first woman to be given this honor. She herself claimed the LORD had spoken through her (Num. 12:2). She apparently played an important role in these rescue events because the prophet Micah states that God delivered Israel by the hand of Moses, Aaron, and Miriam (Mic. 6:4). Other women to receive this rare honor were Deborah (Judg. 4:4); Huldah (2 Kin. 22:14); Isaiah’s wife (Is. 8:3); Anna (Luke 2:36); and Philip’s four daughters (Acts 21:9).
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