Text -- Exodus 24:14 (NET)

24:14 He told the elders, “Wait for us in this place until we return to you. Here are Aaron and Hur with you. Whoever has any matters of dispute can approach them.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Exo 24:14

There is a circular valley or hollow a good way up on the brow of Jebel Musa, which was their halting place, while he alone was privileged to ascend the highest peak. The people stood below, as in the "outer court," the elders in the "holy place," Moses, as a type of Christ, in "the holy of holies."

Clarke: Exo 24:14

Tarry ye here for us - Probably Moses did not know that he was to continue so long on the mount, nor is it likely that the elders tarried the whole forty days where they were: they doubtless, after waiting some considerable time, returned to the camp; and their return is supposed to have been the grand cause why the Israelites made the golden calf, as they probably reported that Moses was lost

Clarke: Exo 24:14

Aaron and Hur are with you - Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent.

Calvin: Exo 24:14

14.Tarry ye here for us, until we come again. I do not take the words so precisely as to suppose that he commanded them to stand still in the same place; but since he was just about to be separated from intercourse with men, I suppose, that our earthly dwelling-place is indicated by the adverb, ³²² since it immediately follows, that if anything should occur, Aaron and Hur were to be his substitutes for ruling the people and settling quarrels. For, since care and anxiety might beset their minds, as being deprived of their only guide in counsel, and minister of safety, he offers this consolation to relieve their despondency. Hence it follows that they were sent back to occupy their charge, which could not be the case, unless they were in communication with the people. We are not aware whether Moses was pre-informed as to the time (of his absence, ³²³) although it is more probable that he was in doubt and suspense, until he penetrated into the secret counsel of God. From the last verse but one, we learn, that though the majesty of God was more clearly revealed to the elders, still it was conspicuous to all, from the least to the greatest, lest any excuse for ignorance should remain; for when the fire was seen burning for six continuous days, as if it would consume the mountain, how could they afterwards pretend that it was not fully understood from what Author the Law proceeded?

TSK: Exo 24:14

Tarry ye : Exo 32:1; Gen 22:5; 1Sa 10:8, 1Sa 13:8-13

Hur : Exo 17:10, Exo 17:12

if any man : Exo 18:25, Exo 18:26

Commentary -- Word/Phrase Notes (per Verse)

Poole: Exo 24:14

For us i.e. for me and Joshua, and here , i.e. in the camp, where he was when he spake these words; for it was where not only Aaron and Hur, but the people might come, as it here follows, and therefore not upon the mount. Moses had made

Aaron and Hur joint-commissioners, to determine hard causes which were brought to them from the elders, according to the order, Exo 18:22 . Some make Aaron the ecclesiastical head, and Hur the civil head; but Aaron was not authorized for ecclesiastical matters till Ex 28 .

Haydock: Exo 24:14

Wait ye. They returned soon to the camp; and the people not perceiving Moses with them, and supposing he was dead, made the golden calf.

Gill: Exo 24:14

And he said unto the elders,.... The seventy elders which were selected out of the several tribes of Israel, and now about to return to the camp:

tarry ye here for us; meaning himself and Joshua, who was going with him:

until we come again unto you; perhaps Moses might not know how long his stay would be at the top of the mount, but supposed it would be some time by the provision he makes for hearing and adjusting cases in his absence:

and behold, Aaron and Hur are with you; Hur is not mentioned before, as being with Moses and the rest; but doubtless he was, at least it is highly probable he was one of the seventy elders of him; see Gill on Exo 17:10.

if any man have any matters to do: any cases to be considered, any cause to be tried in difference between him and another man, and which cannot be determined by the inferior judges, is too difficult for them to take in hand:

let him come unto them; bring his case before them, and have their advice and opinion, and be determined by them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 24:14

¹ tn The word הִנֵּה (hinneh) calls attention to the presence of Aaron and Hur to answer the difficult cases that might come up.

² tn Or “issues to resolve.” The term is simply דְּבָרִים (dÿvarim, “words, things, matters”).

³ tn The imperfect tense here has the nuance of potential imperfect. In the absence of Moses and Joshua, Aaron and Hur will be available.

sn Attention to the preparation for Moses’ departure contributes to the weight of the guilt of the faithless Israelites (chap. 32) and of Aaron, to whom Moses had delegated an important duty.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 24:1-18

1 Moses is called up into the mountain.

3 The people promise obedience.

4 Moses builds an altar, and twelve pillars.

6 He sprinkles the blood of the covenant.

9 The glory of God appears.

14 Aaron and Hur have the charge of the people.

15 Moses goes into the mountain, where he continues forty days and forty nights.

MHCC: Exo 24:12-18

A cloud covered the mount six days; a token of God's special presence there. Moses was sure that he who called him up would protect him. Even those glorious attributes of God which are most terrible to the wicked, the saints with humble reverence rejoice in. And through faith in the atoning Sacrifice, we hope for greater honour than Moses ever enjoyed on earth. Now we see through a glass darkly, but when he shall appear, then face to face. This vision of God will continue with equal, if not increasing brightness of joy; not for a few days only, but through eternity.

Matthew Henry: Exo 24:12-18

The public ceremony of sealing the covenant being over, Moses is called up to receive further instructions, which we have in the following chapters.

I. He is called up into the mount, and there he remains six days at some distance. Orders are given him (Exo 24:12): Come up to the mount, and be there, that is, "Expect to continue there for some considerable time."Those that would have communion with God must not only come to ordinances, but they must abide by them. Blessed are those that dwell in his house, not that merely call there. "Come up, and I will give thee a law, that thou mayest teach them. "Moses taught them nothing but what he had received from the Lord, and he received nothing from the Lord but what he taught them; for he was faithful both to God and Israel, and did neither add nor diminish, but kept close to his instructions. Having received these orders, 1. He appointed Aaron and Hur to be as lords-justices in his absence, to keep the peace and good order in the congregation, Exo 24:14. The care of his government he would leave behind him when he went up into the mount, that he might not have that to distract his mind; and yet he would not leave the people as sheep having no shepherd, no, not for a few days. Good princes find their government a constant care, and their people find it a constant blessing. 2. He took Joshua up with him into the mount, v. 13. Joshua was his minister, and it would be a satisfaction to him to have him with him as a companion, during the six days that he tarried in the mount, before God called to him. Joshua was to be his successor, and therefore thus he was honoured before the people, above the rest of the elders, that they might afterwards the more readily take him for their governor; and thus he was prepared for service, by being trained up in communion with God. Joshua was a type of Christ, and (as the learned bishop Pearson well observes) Moses takes him with him into the mount, because without Jesus, in whom are hid all the treasures of wisdom and knowledge, there is no looking into the secrets of heaven, nor approaching the glorious presence of God. 3. A cloud covered the mount six days, a visible token of God's special presence there, for he so shows himself to us as at the same time to conceal himself from us. He lets us know so much as to assure us of his presence, power, and grace, but intimates to us that we cannot find him out to perfection. During these six days Moses staid waiting upon the mountain for a call into the presence-chamber, Exo 24:15, Exo 24:16. God thus tried the patience of Moses, and his obedience to that command (Exo 24:12), Be there. If Moses had been tired before the seventh day (as Saul, 1Sa 13:8, 1Sa 13:9), and had said, What should I wait for the Lord any longer? he would have lost the honour of entering into the cloud; but communion with God is worth waiting for. And it is fit we should address ourselves to solemn ordinances with a solemn pause, taking time to compose ourselves, Psa 108:1.

II. He is called up into a cloud on the seventh day, probably on the sabbath day, Exo 24:16. Now, 1. The thick cloud opened in the sight of all Israel, and the glory of the Lord broke forth like devouring fire, Exo 24:17. God, even our God, is a consuming fire, and so he was pleased to manifest himself in the giving of the law, that, knowing the terrors of the Lord, we may be persuaded to obey, and may by them be prepared for the comforts of the gospel, and that the grace and truth which come by Jesus Christ may be the more acceptable. 2. The entrance of Moses into the cloud was very wonderful: Moses went into the midst of the cloud, Exo 24:18. It was an extraordinary presence of mind which the grace of God furnished him with by his six day's' preparation, else he durst not have ventured into the cloud, especially when it broke out in devouring fire. Moses was sure that he who called him would protect him; and even those glorious attributes of God which are most terrible to the wicked the saints with a humble reverence rejoice in. He that walks righteously, and speaks uprightly, is able to dwell even with this devouring fire, as we are told, Isa 33:14, Isa 33:15. There are persons and works that will abide the fire, 1Co 3:12, etc., and some that will have confidence before God. 3. His continuance in the cloud was no less wonderful; he was there forty days and forty nights. It should seem, the six days (Exo 24:16) were not part of the forty; for, during those six days, Moses was with Joshua, who did eat of the manna, and drink of the brook, mentioned, Deu 9:21, and while they were together it is probable that Moses did eat and drink with him; but when Moses was called into the midst of the cloud he left Joshua without, who continued to eat and drink daily while he waited for Moses's return, but thenceforward Moses fasted. Doubtless God could have said what he had now to say to Moses in one day, but, for the greater solemnity of the thing, he kept him with him in the mount forty days and forty nights. We are hereby taught to spend much time in communion with God, and to think that time best spent which is so spent. Those that would get the knowledge of God's will must meditate thereon day and night.

Keil-Delitzsch: Exo 24:12-18

Exo 24:12-18 prepare the way for the subsequent revelation recorded in ch. 25-31, which Moses received concerning the erection of the sanctuary. At the conclusion of the covenant meal, the representatives of the nation left the mountain along with Moses. This is not expressly stated, indeed; since it followed as a matter of course that they returned to the camp, when the festival for which God had called them up was concluded. A command was then issued again to Moses to ascend the mountain, and remain there ( והיה־שׁם ), for He was about to give him the tables of stone, with ( ו as in Gen 3:24) the law and commandments, which He had written for their instruction (cf. Exo 31:18).

Exo 24:13-14

When Moses was preparing to ascend the mountain with his servant Joshua (vid., Jos 17:9), he ordered the elders to remain in the camp ( בּזה i.e., where they were) till their return, and appointed Aaron and Hur (vid., Exo 17:10) as administrators of justice in case of any disputes occurring among the people. דּברים מי־בעל whoever has matters, matters of dispute (on this meaning of בּעל see Gen 37:19).

Exo 24:15-17

When he ascended the mountain, upon which the glory of Jehovah dwelt, it was covered for six days with the cloud, and the glory itself appeared to the Israelites in the camp below like devouring fire (cf. Exo 19:16); and on the seventh day He called Moses into the cloud. Whether Joshua followed him we are not told; but it is evident from Exo 32:17 that he was with him on the mountain, though, judging from Exo 24:2 and Exo 33:11, he would not go into the immediate presence of God.

Exo 24:18

" And Moses was on the mountain forty days and forty nights, "including the six days of waiting, - the whole time without eating and drinking (Deu 9:9). The number forty was certainly significant, since it was not only repeated on the occasion of his second protracted stay upon Mount Sinai (Exo 34:28; Deu 9:18), but occurred again in the forty days of Elijah's journey to Horeb the mount of God in the strength of the food received from the angel (1Ki 19:8), and in the fasting of Jesus at the time of His temptation (Mat 4:2; Luk 4:2), and even appears to have been significant in the forty years of Israel's wandering in the desert (Deu 8:2). In all these cases the number refers to a period of temptation, of the trial of faith, as well as to a period of the strengthening of faith through the miraculous support bestowed by God.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 24:12--32:1

C. Directions regarding God's dwelling among His people 24:12-31:18

Having given directions clarifying Israel's obedience in the Book of the Covenant (20:22-23:33) God now summoned Moses up into the mountain again to receive His directions regarding Israel's worship. The Book of the Covenant specified how the Israelites were to live with one another, but the tabernacle showed them how God wanted them to worship Him.⁴²⁷

"The establishment of a covenant relationship necessitated a means whereby the vassal party could regularly appear before the Great King to render his accountability. In normal historical relationships of this kind between mere men, some sort of intercession was frequently mandatory and, in any case, a strict protocol had to be adhered to.⁴²⁸ How much more must this be required in the case of a sinful people such as Israel, who must, notwithstanding, communicate with and give account to an infinitely transcendent and holy God."⁴²⁹

Why did Moses record God's instructions for the tabernacle before the people sinned by making the golden calf? It was, after all, the golden calf incident that led to the giving of the priestly laws.

". . . according to the logic of the narrative, it was Israel's fear that had created the need for a safe approach to God, that is, one in which the people as such were kept at a distance and a mediator was allowed to represent them. It was precisely for this reason that the tabernacle was given to Israel."⁴³⁰

Constable: Exo 24:12-18

1. The revelation of the directions 24:12-18

Moses stayed in the heights of the mountain 40 days and nights while God gave him the stone tablets of the law and all the details of the tabernacle and its worship. Thus Moses was completely dependent on God. Now that Israel had entered into a blood covenant with God, God purposed to dwell among His people (cf. John 1:14). Similarly God now dwells among Christians by His Holy Spirit since Jesus Christ has ratified the New Covenant by shedding His blood.

The spectacular vision of the glory of God on the mountain "like a consuming fire" (v. 17) should have given the Israelites greater respect for God's revelation than they demonstrated later (cf. 32:1-8). There were three symbols of God's glory: the cloud, the fire, and the voice.

Guzik: Exo 24:1-18

Exodus 24 - The Covenant Is Made

A. The "signing" of the Mosaic covenant.

1. (1-3) Moses relates all the words of the LORD and all the judgments to Israel.

Now He said to Moses, "Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and worship from afar. And Moses alone shall come near the LORD, but they shall not come near; nor shall the people go up with him." So Moses came and told the people all the words of the LORD and all the judgments. And all the people answered with one voice and said, "All the words which the LORD has said we will do."

a. Come up to the LORD, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel: We are reminded that God spoke Exodus chapters 20:22 through 23:33 to Moses alone. Now others were to come up on the mountain with Moses, yet Moses alone shall come near. Moses was allowed special access to God, so God would speak to Moses and Moses could speak to the nation.

b. So Moses came and told the people all the words of the LORD and all the judgments: When the people heard the law of God they responded with complete agreement (all the people answered with one voice). Then they verbally agreed to obey the LORD (All the words which the LORD has said we will do).

i. Israel here is perhaps guilty of tremendous over-confidence. The way they seemed to easily say to God, "we will keep Your law" seems to lack appreciation for how complete and searching God's law is.

ii. However, a nation that had been terrified by God's awesome presence at Sinai was in no state of mind to do anything but agree with God.

2. (4-8) The nation confirms their solemn covenant with God.

And Moses wrote all the words of the LORD. And he rose early in the morning, and built an altar at the foot of the mountain, and twelve pillars according to the twelve tribes of Israel. Then he sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of oxen to the LORD. And Moses took half the blood and put it in basins, and half the blood he sprinkled on the altar. Then he took the Book of the Covenant and read in the hearing of the people. And they said, "All that the LORD has said we will do, and be obedient." And Moses took the blood, sprinkled it on the people, and said, "This is the blood of the covenant which the LORD has made with you according to all these words."

a. And Moses wrote all the words of the LORD: In the previous verse (Exodus 24:3), Israel verbally agreed to a covenant-relationship with God; but there is a sense in which this is simply not good enough. They must do specific things to confirm their covenant with God. First, the word of God must be written: Moses wrote all the words of the LORD. God's word was important enough that it was not be left up to human recollection and the creative nature of memory. It had to be written down.

i. With the same idea God spoke through Habakkuk: Write the vision and make it plain on tablets, that he may run who reads it. (Habakkuk 2:2)

b. Who offered burnt offerings and sacrificed peace offerings of oxen to the LORD: Second, covenant is only made in the context of sacrifice. Sacrifice admits our own sin and failing before God, and addressing that need through the death of a substitute.

c. He took the Book of the Covenant and read in the hearing of the people: Third, covenant is made when God's word is heard and responded to. Our covenant with God is based on His words, His terms, not our own words and terms.

i. Additionally, there must be a response to God's word: All that the LORD has said we will do, and be obedient. Just as much as God would not negotiate His covenant with Israel, neither would He force it upon them. They must freely respond.

d. Moses took the blood, sprinkled it on the people: Fourth, covenant is made with the application of blood. As the nation "received" the blood of the covenant, the covenant was sealed.

i. There was nothing "magical" about blood, but because it represents the life of a being (For the life of the flesh is in the blood, Leviticus 17:11), blood represents the outpouring of life, of one life being given for another.

ii. Almost a thousand years later, God did not forget the blood of this covenant: Because of the blood of your covenant, I will set your prisoners free from the waterless pit. (Zechariah 9:11)

iii. The blood of Jesus' covenant saves us: this is My blood of the new covenant, which is shed for many for the remission of sins. (Matthew 26:28)

iv. The blood of Jesus' covenant is also the foundation for all our growth and maturity in Christ: Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do His will, working in you what is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Hebrews 13:20-21)

B. The elders and priests of Israel with God on Sinai.

1. (9-11) The elders of Israel meet with God.

Then Moses went up, also Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and they saw the God of Israel. And there was under His feet as it were a paved work of sapphire stone, and it was like the very heavens in its clarity. But on the nobles of the children of Israel He did not lay His hand. So they saw God, and they ate and drank.

a. And they saw the God of Israel: It is difficult to say exactly what they saw. Most likely they saw a heavenly vision of God, after the pattern of Isaiah (Isaiah 6) or Ezekiel (Ezekiel 1).

i. The blue of the sapphire may suggest that the elders saw the sea of glass before the throne of God (Revelation 4:6).

b. But on the nobles of the children of Israel He did not lay His hand: This indicates that as glorious as this experience was, there was something missing or incomplete in the encounter. This was not a "face-to-face" encounter with God. These elders of Israel could see God, but there was no fellowship or communication between them and God.

c. So they saw God: God allowed the elders of Israel to see such a spectacular vision to impress on them the reality of God's presence. After this experience they would be more likely to trust God when He spoke through Moses.

d. And they ate and drank: God wanted them to eat and drink in His presence because He wanted to communicated a sense of fellowship with these leaders of Israel.

2. (12-18) Moses goes up on the mountain to meet with God and to receive the tablets of the Ten Commandments.

Then the LORD said to Moses, "Come up to Me on the mountain and be there; and I will give you tablets of stone, and the law and commandments which I have written, that you may teach them." So Moses arose with his assistant Joshua, and Moses went up to the mountain of God. And he said to the elders, "Wait here for us until we come back to you. Indeed Aaron and Hur are with you. If any man has a difficulty, let him go to them." Then Moses went up into the mountain, and a cloud covered the mountain. Now the glory of the LORD rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud. The sight of the glory of the LORD was like a consuming fire on the top of the mountain in the eyes of the children of Israel. So Moses went into the midst of the cloud and went up into the mountain. And Moses was on the mountain forty days and forty nights.

a. Come up to Me on the mountain and be there: Moses went up at God's invitation and he also brought with him his assistant Joshua. This same Joshua became the great leader God used to bring Israel into the Promised Land, but he began as Moses' assistant - first, helping Moses in battle (Exodus 17:8-16), then by assisting him here in spiritual things.

b. Indeed Aaron and Hur are with you: Moses had good reason to believe that these two men could supervise the camp of Israel. They already proved themselves as men capable of assisting Moses in prayer (Exodus 17:10-13). Yet Aaron and Hur didn't do a good job guarding the camp.

c. The sight of the glory of the LORD was like a consuming fire on the top of the mountain in the eyes of the children of Israel: Perhaps this looked like glowing, radiant embers of a hot fire (a consuming fire). The glorious presence of God on Sinai lingered the forty days Moses was on the mount. Though the people could not see God, and could not see Moses, God left them reminders of His glory and presence, to help them trust what they could not see.

i. God gives us similar reminders of His glory and His presence. He gives us reason to trust Him whom we cannot see because of these reminders.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 24 (Chapter Introduction)

Overview

Exo 24:1, Moses is called up into the mountain; Exo 24:3, The people promise obedience; Exo 24:4, Moses builds an altar, and twelve pillars; Exo 24:6, He sprinkles the blood of the covenant; Exo 24:9, The glory of God appears; Exo 24:14, Aaron and Hur have the charge of the people; Exo 24:15, Moses goes into the mountain, where he continues forty days and forty nights.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 24 (Chapter Introduction)

CHAPTER 24

Moses, Aaron, Nadab, and Abihu are commanded to appear before the Lord, Exo 24:1 . Who was to come near the Lord, Exo 24:2 . Moses buildeth an altar and twelve pillars, Exo 24:4 . He sends young men to sacrifice unto the Lord, Exo 24:5 . He sprinkles the altar with the blood, Exo 24:6 . The covenant being read, the people promise obedience, Exo 24:7 . The people are sprinkled with blood, Exo 24:8 . Moses and the elders of Israel see the Lord, Exo 24:9,10 . God promises to give to Moses tables of stone, Exo 24:12 . Moses and Joshua go up into the mount, Exo 24:13 . Aaron and Hur took care for the people in the mean time, Exo 24:14 . God’ s glory on the mount, Exo 24:15,16 ; appeareth like devouring fire, Exo 24:17 . Moses remains there forty days and forty nights, Exo 24:18 .

After thou hast gone down and acquainted the people with my will, and received their answer, then come up again. This sense is gathered from the repetition of this command after that was done, Exo 24:12 . Aaron, Nadab, and Abihu Aaron and his two eldest sons, whom by this special honour and favour he prepared for that office to which they were to be called, Ex 28 . Seventy of the elders of Israel not the seventy governors which were chosen after this time, as appears from Num 11:16 , compared with Exo 24:14 ; but seventy persons selected by Moses out of those rulers chosen and mentioned Exo 18:25 ; and possibly these were the chief heads of those several families which went with Jacob into Egypt, which were about seventy. See Gen 46:26,27 . Worship ye afar off Though they may come up into the mount further than the people, yet do thou, and let them especially, keep their distance; and what worship either thou or they shall offer to me, shall be performed afar off from the top of the mountain, whither thou only shalt be admitted, and that not to pray to me, but only to receive laws and oracles from me. See Exo 24:2 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 24 (Chapter Introduction)

(Exo 24:1-8) Moses is called up into the mountain, The people promise obedience.

(Exo 24:9-11) The glory of the Lord appears.

(Exo 24:12-18) Moses goes up into the mountain.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 24 (Chapter Introduction)

Moses, as mediator between God and Israel, having received divers laws and ordinances from God privately in the three foregoing chapters, in this chapter, I. Comes down to the people, acquaints them with the laws he had received, and takes their consent to those laws (Exo 24:3), writes the laws, and reads them to the people, who repeat their consent (Exo 24:4-7), and then by sacrifice, and the sprinkling of blood, ratifies the covenant between them and God (Exo 24:5, Exo 24:6, Exo 24:8). II. He returns to God again, to receive further directions. When he was dismissed from his former attendance, he was ordered to attend again (Exo 24:1, Exo 24:2). He did so with seventy of the elders, to whom God made a discovery of his glory (Exo 24:9-11). Moses is ordered up into the mount (Exo 24:12, Exo 24:13); the rest are ordered down to the people (Exo 24:14). The cloud of glory is seen by all the people on the top of mount Sinai (Exo 24:15-17), and Moses is therewith God forty days and forty nights (Exo 24:18).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

Bibliography

Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis and Exposition 1:1 (Fall 1986):82-92.

Aharoni, Yohanan. "Kadesh-Barnea and Mount Sinai." In God's Wilderness: Discoveries in Sinai, pp. 115-70. Edited by B. Rothenberg, Y. Aharoni, and A Hashimshoni. New York: Thomas Nelson & Sons, 1962.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Northwest-Semitic Names in a List of Egyptian Slaves from the Eighteenth Century B.C." Journal of the American Oriental Society 74 (1954):222-33.

Aldrich, Roy L. "The Mosaic Ten Commandments Compared to Their Restatements in the New Testament." Bibliotheca Sacra 118:471 (July-September 1961):251-58.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Aling, Charles F. "The Biblical City of Ramses." Journal of the Evangelical Theological Society 25:2 (June 1982):129-37.

Allen, Ronald B. "The Bloody Bridegroom' in Exodus 4:24-26." Bibliotheca Sacra 153:611 (July-September 1996):259-69.

_____. "The Pillar of the Cloud." Bibliotheca Sacra 153:612 (October-December 1996):387-95.

Anati, Emmanuel. "Has Mt. Sinai Been Found?" Biblical Archaeology Review 11:4 (July-August 1985):42-57.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology from Abraham to Moses." Bibliotheca Sacra 127:505 (January-March 1970):3-25.

_____ "Old Testament History and Recent Archaeology from Moses to David." Bibliotheca Sacra 127:506 (April-June 1970):99-115.

_____ A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baldwin, Joyce G. "The Role of the Ten Commandments." Vox Evangelica 13 (1983):7-18.

Barlow, Robert Andres. "The Passover Seder." Exegesis and Exposition 3:1 (Fall 1988):63-68.

Batto, Bernard F. "Red Sea or Reed Sea?" Biblical Archaeology Review 10:4 (July-August 1984):57-63.

Beale, G. K. "An Exegetical and Theological Consideration of the Hardening of Pharaoh's Heart in Exodus 4-14 and Romans 9." Trinity Journal 5NS:2 (Autumn 1984):129-54.

Beit-Arieh, Itzhaq. "Fifteen Years in Sinai." Biblical Archaeology Review 10:4 (July-August 1984):28-54.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Bimson, John J. "Redating the Exodus." Biblical Archaeology Review 13:5 (September-October 1986):40-53, 66-68.

_____. Redating the Exodus and the Conquest. JSOT supplement series. Sheffield: University of Sheffield Press, 1978.

Blosser, Oliver R. "Did the Pharaoh of the Exodus Drown in the Red Sea?" It's About Time (July 1987), pp. 8-12.

_____ "The Impact of the Ten Plagues and Mosaic Monotheism on the Religion of Akenaton: Part I." It's About Time (July 1987), pp. 3-7.

Bodenheimer, F. S. "The Manna of Sinai." Biblical Archaeologist 10:1 (February 1947):2-6.

Booij, Thijs. "Mountain and Theophany in the Sinai Narrative." Biblica 65:1 (1984):1-26.

Brichto, Herbert Chanan. "The Worship of the Golden Calf: A Literary Analysis of a Fable on Idolatry." Hebrew Union College Annual 54 (1983):1-44.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bunn, John T. "The Ark of the Covenant." Biblical Illustrator 9:4 (Summer 1983):50-53.

Burden, Jasper J. "A Stylistic Analysis of Exodus 15:1-21: Theory and Practice." OTWSA 29 (1986):34-70.

Bury, J. B.; S. A. Cools; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. Reprinted. Cambridge: University Press, 1928.

Bush, George. Notes on Exodus. 2 vols. Reprint ed. Minneapolis: James and Klock, 1976.

Cassuto, Umberto. A Commentary on the Book of Exodus. Translated by Israel Abrahams. Reprinted. English ed. Jerusalem: Magnes Press, 1983.

Childs, Brevard S. The Book of Exodus. The Old Testament Library series. Philadelphia: Westminster Press, 1974.

Chirichigno, G. C. "The Narrative Structure of Exod 19-24." Biblia 68:4 (1987):457-79.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

_____. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Chismar, Douglas E. and David A Raush. "Regarding Theonomy: An Essay of Concern." Journal of the Evangelical Theological Society 27:3 (September 1984):315-23.

Clapham, Phillip. "In Search of the Exodus." Catastrophism and Ancient History 8:2 (July 1986):97-133.

Clapp, Rodney. "Democracy as Heresy." Christianity Today 31:3 (February 20, 1987):17-23.

Cole, R. Alan. Exodus: An Introduction and Commentary. Tyndale Old Testament Commentary series. Downers Grove: InterVarsity Press, 1973.

Congdon, Robert N. "Exodus 21:22-25 and the Abortion Debate." Bibliotheca Sacra 146:582 (April-June 1989):132-47.

Constable, Thomas L. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____ Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Cross, Frank Moore, Jr. "The Song of the Sea and Canaanite Myth." In God and Christ: Existence and Province, pp. 1-25. Edited by Robert W. Funk. New York: Harper and Row, 1968.

_____ "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Curtis, Edward M. "The Theological Basis for the Prohibition of Images in the Old Testament." Journal of the Evangelical Theological Society 28:3 (September 1985):277-87.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

DeHaan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Deist, F. E. "Who is to blame: the Pharaoh, Yahweh or circumstance? On human responsibility, and divine ordinance in Exodus 1-14." OTWSA 29(1986):91-110.

Dennett, Edward. Typical Teachings of Genesis. London: G. Morrish, n.d.

Dennison, James T., Jr. "The Exodus: Historical Narrative, Prophetic Hope, Gospel Fulfillment." Covenant Seminary Review 8:2 (Fall 1982):1-12.

Dictionary of the Bible, ed. by James Hastings, 1909 ed. S.v. "Tabernacle," by A. R. S. Kennedy.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson Publishers, 1984.

Dunnam, Maxie D. Exodus. The Communicator's Commentary series. Waco: Word Books, 1987.

Dunnett, Dolores E. "Evangelicals and Abortion." Journal of the Evangelical Theological Society 33:2 (June 1990):215-25.

Durham, John I. Exodus. Word Biblical Commentary series. Waco: Word Books, 1987.

Dyer, Charles H. "The Date of the Exodus Reexamined." Bibliotheca Sacra 140:559 (July-September 1983):225-43.

Dyer, Charles H., and Eugene H Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Exodus. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Encyclopaedia Judica. S.v. "Cuneiform Law," by J. Finkelstein, 16:1505i.

Exum, J. Cheryl. "You Shall Let Every Daughter Live': A Study of Exodus 1:8-2:10." Semeia 28 (1983):63-82.

Fass, David E. "The Molten Calf: Judgment, Motive, and Meaning." Judaism 39:2 (Spring 1990):171-83.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fensham, F. C. "Extra-Biblical Material and the Hermeneutics of the Old Testament with Special Reference to the Legal Material of the Covenant Code." OTWSA 20 & 21 (1977 & 78):53-65.

Finegan, Jack. Let My People Go. New York: Harper & Row Publishers, 1963.

Finkelstein, Israel. "Raider of the Lost Mountain--An Israeli Archaeologist Looks at the Most Recent Attempt to Locate Mt. Sinai." Biblical Archaeology Review 15:4 (July-August 1988):46-50.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed., New York: Harper and Row; Harper Torchbooks, 1961.

Franz, Gordon. "Mt. Sinai Is Not Jebel El-Lawz in Saudi Arabia." A paper presented at the Annual Meeting of the Evangelical Theological Society, Nov. 15, 2001, Colorado Springs, Colo.

Free, Joseph P. Archaeology and Bible History. 5th ed. revised. Wheaton: Scripture Press, 1956.

Fruchtenbaum, Arnold G. "Israel and the Church." In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

_____. "The Sabbath Controversy." Biblical Research Monthly 49:4 (July-August 1984):14-16.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Gevirtz, Stanley. "Heret, in the Manufacture of the Golden Calf." Biblica 65 (1984):377-81.

Gianotti, Charles R. "The Meaning of the Divine Name YHWH." Bibliotheca Sacra 142:565 (January-March 1985):38-51.

Gispen, William H. Exodus. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gunn, David M. "The Hardening of Pharaoh's Heart': Plot, Character and Theology in Exodus 1-14." In Art and Meaning: Rhetoric in Biblical Literature, pp. 72-96. Edited by David J. A. Clines, David M. Gunn, and Alan J. Hauser. Journal for the Study of the Old Testament Supplement Series, vol. 19. Sheffield: University of Sheffield, 1982.

Gurney, O. R. The Hittites. Baltimore: Penguin Books, 1964.

Habel, N. "The Form and Significance of the Call Narratives." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):316-23.

Hagin, Kenneth E. Redeemed from Poverty, Sickness, and Death. Tulsa: Faith Library Publications, 1983.

Hannah, John D. "Exodus." In The Bible Knowledge Commentary: Old Testament, pp. 103-62. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hengstenberg, Ernst W. Egypt and the Books of Moses. Translated by R. D. C. Robbins. New York: M. H. Newman, 1843.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, Hearthstone Book, 1987.

Hilber, John W. "Theology of Worship in Exodus 24." Journal of the Evangelical Theological Society 39:2 (June 1996):177-89.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Hoehner, Harold W. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Holmgren, Fredrick. "Before the Temple, the Thornbush: An Exposition of Exodus 2:11-3:12." Reformed Journal 33:3 (March 1983):9-11.

Hopkins, Ezekiel. "Understanding the Ten Commandments." In Classical Evangelical Essays in Old Testament Interpretation, pp. 41-58. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Hoppe, Leslie J. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Hort, Greta. "The Plagues of Egypt." Zeitschrift für die Alttestamentliche Wissenschaft 69 (1957):84-103; 70 (1958):48-59.

Houtman, C. "A Note on the LXX Version of Exodus 4, 6." Zeitschrift für die Alttestamentliche Wissenschaft 97:2 (1983):253-54.

_____ "On the Meaning of Uba'esim Uba'abanim in Exodus VII 19." Vetus Testamentum 36:3 (1986):347-52.

Hughes, R. Kent. Living on the Cutting Edge. Westchester, Il.: Good News Publishers, Crossway Books, 1987.

Hyatt, J. Philip. Exodus. New Century Bible Commentary series. London: Marshall, Morgan and Scott, 1971; reprint ed., Grand Rapids: William B. Eerdmans Publishing Co., 1983.

Isser, Stanley. "Two Traditions: The Law of Exodus 21:22-23 Revisited." Catholic Biblical Quarterly 52:1 (January 1990):30-45.

Jacob, B. The Second Book of the Bible: Exodus. Hoboken: KTAV, 1992.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Gordon H. "I Will Multiply Your Seed." Exegesis and Exposition 1:1 (Fall 1986):19-32.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Exodus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Lloyd. "Fetal Life." Eternity, February 1971, pp. 18-21, 24.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kempinski, Aharon. "Jacob in History." Biblical Archaeology Review 14:1 (January-February 1988):42-47.

Kennedy, James M. "The Social Background of Early Israel's Rejection of Cultic Images: A Proposal." Biblical Theology Bulletin 17:4 (October 1987);138-44.

Kiene, Paul F. The Tabernacle of God in the Wilderness. Translated by John S. Crandall. Grand Rapids: Zondervan Publishing House, 1977.

King, Geoffrey R. "Where Is the Ark of the Covenant?" Prophetic Witness 8:2 (February 1984):9-10.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove: InterVarsity Press, 1966.

_____ The Bible In Its World. Downers Grove: InterVarsity Press, 1977.

_____ "Labour Conditions in the Egypt of the Exodus." Buried History 20:3 (September 1984):43-49.

_____ "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Comments on an Old-New Error." Westminster Theological Journal 41:1 (Fall 1978):172-89.

_____. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. "The Feast of Cover-over." Journal of the Evangelical Theological Society 37:4 (December 1994):497-510.

_____ "Lex Talionis and the Human Fetus." Simon Greenleaf Law Review 5 (1985-86):75-89.

_____ The Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Kubo, Sakae. "Why then the law?" Ministry (March 1980), pp. 12-14.

Labuschagne, C. J. The Incomparability of Yahweh in the Old Testament. Leiden: Brill, 1966.

Laney, J. Carl. "God's Self-Revelation in Exodus 34:6-8." Bibliotheca Sacra 158:629 (January-March 2001):36-51.

Lange, John Peter, ed. Lange's Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Lev, Mordecai J., ed. Sepher Mitzvoth. Jerusalem: Mossad Harav Kook, 1990.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1958.

Lightner, Robert P. "Theological Perspectives on Theonomy." Bibliotheca Sacra 143:569 (January-March 1986):26-36; 570 (April-June 1986):134-45; 571 (July-September 1986):228-45.

Livingston, G. Herbert. "A Case Study of the Call of Moses." Asbury Theological Journal 42:2 (Fall 1987):89-113.

_____.The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Loewenstamm, Samuel E. "The Making and Destruction of the Golden Calf." Biblica 48 (1967):481-90.

_____ "The Making and Destruction of the Golden Calf--a Rejoinder." Biblica 56 (1975):330-43.

Lubarsky, Sandra B. "Judaism and the Justification of Abortion for Non-Medical Reasons." Journal of Reform Judaism 31:4 (Fall 1984):1-13.

M[ackintosh], C. H. Notes on the Book of Exodus. American ed. New York: Loizeaux Brothers, 1879.

MacLurg, Jeffrey E. "An Ode to Joy: The Song of the Sea (Exodus 15:1-21)." Exegesis and Exposition 1:1 (Fall 1986):43-54.

Magonet, Jonathan. "The Rhetoric of God: Exodus 6.2-8." Journal for the Study of the Old Testament 27 (1983):56-67.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mazar, Amihai. "Bronze Bull Found in Israelite High Place' from the Time of the Judges." Biblical Archaeology Review 9:5 (September-October 1983):34-40.

Mendenhall, George E. Law and Covenant in Israel and the Ancient Near East. Pittsburgh: Presbyterian Board of Colportage of Western Pennsylvania, 1955.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Mosaic Covenant: A Proposal for Its Theological Significance." Exegesis and Exposition 3:1 (Fall 1988):25-33.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Meyer, Frederick Brotherton. Devotional Commentary on Exodus. London: Purnell, n.d.; reprint ed., Grand Rapids: Kregel Publications, 1981.

Milgrom, Jacob. "Thou Shalt Not Boil a Kid in It's Mother's Milk.'" Bible Review 1:3 (Fall 1985):48-55.

Mills, Watson E. "Childbearing in Ancient Times." Biblical Illustrator 13:1 (Fall 1986):54-56.

Minter, Steve. "Ten Timeless Words (Exodus 20:1-17)." Exegesis and Exposition 1:1 (Fall 1986):67-80.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, T. C. "The Meaning of the Noun HTN in the Old Testament." Vetus Testamentum 19 (1969):93-112.

Montet, Pierre. Eternal Egypt. Translated by Doreen Weightman. New York: New American Library, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Mowinckel, Sigmund. "The Name of the God of Moses." Hebrew Union College Annual 32 (1961):121-33.

Mowvley, Henry. "John 1:14-18 in the Light of Exodus 33:7-34:35." Expository Times 95:5 (February 1984):135-37.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Myers, John V. "What Was Brimstone?" Kronos 9:1 (Fall 1983):57-60.

Naville, Edouard. The Store-City of Pithom and the Route of the Exodus. London: Egypt Exploration Fund, 1885.

New Bible Dictionary. 1962. S.v. "Plagues of Egypt," by Kenneth A. Kitchen.

Nichol, Francis David, ed. The Seventh-Day Adventist Bible Commentary. 7 vols. Washington: Review and Herald Publishing Assoc., 1953-57.

Nicholson, E. W. "The Decalogue As the Direct Address of God." Vetus Testamentum 27 (October 1977):422-33.

Nowell, Irene. "Sabbath: Sign of the Covenant." The Bible Today 24:6 (November 1986):376-80.

Oosthuizen, M. J. "Some thoughts on the interpretation of Exodus 4:24-26." OTWSA 29(1986):1-30.

Patterson, Richard D. "Wonders in the Heavens and on the Earth: Apolcalyptic Imagery in the Old Testament." Journal of the Evangelical Theological Society 43:3 (September 2000):385-403.

Paul, Shalom. Studies in the Book of the Covenant in the Light of Cuneiform and Biblical Law. Leiden: Brill, 1970.

Pentecost, J. Dwight. A Faith That Endures: The Book of Hebrews Applied to the Real Issues of Life. Grand Rapids: Discovery House Publishers, 1992.

_____. "The Purpose of the Law." Bibliotheca Sacra 128:511 (July-September 1971):227-33.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perevolotsky, Aviram, and Israel Finkelstein. "The Southern Sinai Exodus Route in Ecological Perspective." Biblical Archaeology Review 11:4 (July-August 1985):26-41.

Petrie, Flinders. Egypt and Israel. New York: E. S. Gorham, 1911.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

Phillips, Anthony. Ancient Israel's Criminal Law. New York: Schocken, 1970.

_____ "A Fresh Look at the Sinai Pericope." Vetus Testamentum 34 (January 1984): 39-52; 34 (July 1984):282-94.

_____ The Laws of Slavery: Exodus 21:2-11." Journal for the Study of the Old Testament 30 (October 1984):51-66.

_____ "Some Aspects of Family Law in Pre-Exilic Israel." Vetus Testamentum 23 (1973):349-61.

Pollock, Algernon J. The Tabernacle's Typical Teaching. London: Pickering & Inglis, n.d.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Proffitt, T. D., III. "Moses and Anthropology: A New View of the Exodus." Journal of the Evangelical Theological Society 27:1 (March 1984):19-25.

Radday, Yehuda T. "The Spoils of Egypt." Annual of the Swedish Theological Institute 12 (1983):127-47.

Ramey, William D. "The Great Escape (Exodus 14)." Exegesis and Exposition 1:1 (Fall 1986):33-42.

Ramm, Bernard L. His Way Out. Glendale: Gospel Light Publications; Regal Books, 1974.

Reviv, Hanoch. "The Traditions Concerning the Inception of the Legal System in Israel: Significance and Dating." Zeitschrift fur die Alttestamentliche Wissenschaft 94:4 (1982):566-75.

Ridout, Samuel. Lectures on the Tabernacle. Bible Truth Library series. New York: Loizeaux Brothers Publishers, n.d.

Robinson, Bernard P. "Symbolism in Exod. 15:22-27 (Marah and Elim)." Revue Biblique 94:3 (July 1987):376-88.

_____. "Zipporah to the Rescue: A Contextual Study of Exodus IV 24-6." Vetus Testamentum 36:4 (October 1986):447-61.

Rodriguez, Angel Manuel. "Sanctuary Theology in the Book of Exodus." Andrews University Seminary Studies 24:2 (Summer 1986):127-45.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ross, Allen P. "When God Gives His People Bitter Water." Exegesis and Exposition 1:1 (Fall 1986):55-66.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951);81-118.

Ryrie, Charles C. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sarles, Ken L. "An Appraisal of the Signs and Wonders Movement." Bibliotheca Sacra 145:577 (January-March 1988):57-82.

_____ "A Theological Evaluation of the Prosperity Gospel." Bibliotheca Sacra 143:572 (October-December 1986):329-52.

Sarna, Nahum M. Exodus. Philadelphia: Jewish Publication Society, 1991.

_____. "Exploring Exodus--The Oppression." Biblical Archaeologist 49:2 (June 1986):68-79.

Sasson, J. M. "Circumcision in the Ancient Near East." Journal of Biblical Literature 85 (1966):473-76.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica: Cornell University Press, 1991.

Sheriffs, Deryck. "Moving on with God: Key motifs in Exodus 13-20." Themelios 15:2 (January-February 1990):49-60.

Siker-Gieseler, Jeffrey. "The Theology of the Sabbath in the Old Testament: A Canonical Approach." Studia Biblica et Theologica 11:1 (April 1981):5-20.

Soltau, Henry W. The Tabernacle, the Priesthood and the Offerings. London: Morgan and Scott, n.d.

Speiser, E. A. "An Angelic Curse': Exodus 14:20." Journal of the American Oriental Society 80 (1960):198-200.

Spurgeon, Graham. "Is Abortion Murder?" In The Religious Case for Abortion, pp. 15-27. Edited by Hamilton Gregory. Asheville: Madison and Polk, 1983.

Steuer, Axel D. "The Freedom of God and Human Freedom." Scottish Journal of Theology 36:2:163-80.

Stiebing, William H., Jr. "Should the Exodus and the Israelite Settlement in Canaan Be Redated?" Biblical Archaeology Review 11:4 (July-August 1985):58-69.

Strange, James F. "The Jewish Calendar." Biblical Illustrator 13:1 (Fall 1986):28-32.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sring, Margit L. "The Horn-Motifs of the Bible and the Ancient Near East." Andrews University Seminary Studies 22:3 (Autumn 1984):327-40.

Tan, Paul Lee. Principles of Literal Interpretation of the Bible. By the Author, 1967.

Tolhurst, A. H. "Whatever Happened to the Ark?" Ministry, June 1984, pp. 13-15.

Unger, Merrill F. Archaeology and the Old Testament. Grand Rapids: Zondervan Publishing House, 1954.

_____ Biblical Demonology. 7th ed. Wheaton: Scripture Press, 1967.

_____ Demons in the World Today. Wheaton: Tyndale House Publishers, 1974.

_____ "The Significance of the Sabbath." Bibliotheca Sacra 123:489 (January-March 1966):53-59.

Unger's Bible Dictionary, 3rd ed. S.v. "Cherub," by Merrill F. Unger.

_____ S.v. "Metrology," by E. McChesney, revised by Merrill F. Unger.

van der Meulen, Henry E. Faber. "One or two veils in front of the holy of holies?" Theologia Evangelica 18:1 (March 1985):22-27.

Van Seters, John. The Hyksos. New Haven: Yale University Press, 1966.

Voss, Robert J. "Who Am I That I Should Go? Exodus 3:11 (Ex. 2:25--4:18)." Wisconsin Lutheran Quarterly 80:4 (Fall 1983):243-47.

Wagner, Maurice E. "How to Honor Your Parents When They've Hurt You." Psychology for Living 28:6 (June 1986):12-14.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

_____ "Palestinian Artifactual Evidence Supporting the Early Date of the Exodus." Bibliotheca Sacra 129:513 (January-March 1972):33-47.

_____ "Reflections from the Old Testament on Abortion." Journal of the Evangelical Theological Society 19:1 (Winter 1976):3-13.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Ward, William A. The Spirit of Ancient Egypt. Beirut: Khayats, 1965.

Watson, Thomas. The Ten Commandments. 1692. Reprint ed. Edinburgh: The Banner of Truth Trust, 1976.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

Wenham, John W. The Goodness of God. Downers Grove: InterVarsity Press, 1974.

Westcott, Brooke Foss. The Epistle to the Hebrews. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Williams, Gary R. "The Purpose of Penology in the Mosaic Law and Today." Bibliotheca Sacra 133:529 (January-March 1976):42-55.

Wilson, Robert Dick. "Yahweh (Jehovah) and Exodus 6:3." In Classical Evangelical Essays in Old Testament Interpretation, pp. 29-40. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Wilson, Robert R. "The Hardening of Pharaoh's Heart." Catholic Biblical Quarterly 41:1 (1979):18-36.

Winter, Ralph D. "The Growth of Israel in Egypt (The Phenomenon of Exponential Growth)." Paper published by the Institute of International Studies, Pasadena, Ca., 14 April 1993.

Wolinski, Arelene. "Egyptian Masks: The Priest and His Role." Archaeology 40:1 (January-February 1987):22-29.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East." Biblical Archaeologist 7:4 (December 1944):65-77.

Wyatt, N. "The Significance of the Burning Bush." Vetus Testamentum 36:3 (July 1986):361-65.

Wyrick, Stephen Von. "Israel's Golden Calves." Biblical Illustrator 13:1 (Fall 1986):3-12.

Youngblood, Ronald F. Exodus. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

_____ "A New Look at an Old Problem: The Date of the Exodus." Christianity Today 26:20 (December 17, 1982):58, 60.

Zuck, Roy B. "The Practice of Witchcraft in the Scriptures." Bibliotheca Sacra 128:512 (October-December 1971):352-60.

Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 24 (Chapter Introduction)

INTRODUCTION TO EXODUS 24

In this chapter we have an account that Moses was ordered to come up to the Lord alone, Exo 24:1, but that before he did go up, he related to the people all the above laws delivered to him, which they promised obedience to, and so a covenant was made between God and the people by sacrifice, and by the sprinkling of blood, Exo 24:3, upon which he and Aaron, and his two sons and seventy elders of Israel, went up part of the mountain, and had a vision of God, Exo 24:9, when Moses with Joshua was called, and went up higher, until at length he entered into the cloud where the Lord was, and continued forty days and forty nights, Exo 24:12.