Text -- Exodus 40:37 (NET)

40:37 but if the cloud was not lifted up, then they would not journey further until the day it was lifted up.

Commentary -- Word/Phrase Notes (per phrase)

TSK: Exo 40:37

Num 9:19-22; Psa 31:15

Commentary -- Word/Phrase Notes (per Verse)

Gill: Exo 40:37

But if the cloud were not taken up, then they journeyed not,.... Even if it continued so two days, or a month, or a year, as very probably it sometimes did; which will in some measure account for the long continuance of the Israelites in the wilderness, see Num 9:22.

till the day that it was taken up: or, "of its ascent" ^f, being "lifted up", or going upwards, higher in the air, right over the tabernacle, or perhaps more to the front of it; the word used before in this and the preceding verse has the signification of ascending upwards.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 40:37

¹ tn The clause uses the Niphal infinitive construct in the temporal clause: “until the day of its being taken up.”

Commentary -- Verse Range Notes

TSK Synopsis: Exo 40:1-38

1 The tabernacle is commanded to be reared, anointed, and consecrated.

13 Aaron and his sons to be sanctified.

16 Moses performs all things accordingly.

34 A cloud covers the tabernacle.

MHCC: Exo 40:34-38

The cloud covered the tabernacle even in the clearest day; it was not a cloud which the sun scatters. This cloud was a token of God's presence to be seen day and night, by all Israel, that they might never again question, Is the Lord among us, or is he not? It guided the camp of Israel through the wilderness. While the cloud rested on the tabernacle, they rested; when it removed, they followed it. The glory of the Lord filled the tabernacle. In light and fire the Shechinah made itself visible: God is Light; our God is a consuming Fire. Yet so dazzling was the light, and so dreadful the fire, that Moses was not able to enter into the tent of the congregation, till the splendour was abated. But what Moses could not do, our Lord Jesus has done, whom God caused to draw near; and who has invited us to come boldly, even to the mercy-seat. Being taught by the Holy Spirit to follow the example of Christ, as well as to depend upon him, to attend his ordinances, and obey his precepts, we shall be kept from losing our way, and be led in the midst of the paths of judgment, till we come to heaven, the habitation of his holiness. BLESSED BE GOD FOR JESUS CHRIST!

Matthew Henry: Exo 40:34-38

As when, in the creation, God had finished this earth, which he designed for man's habitation, he made man, and put him in possession of it, so when Moses had finished the tabernacle, which was designed for God's dwelling-place among men, God came and took possession of it. The shechinah , the divine eternal Word, though not yet made flesh, yet, as a prelude to that event, came and dwelt among them, Joh 1:14. This was henceforward the place of his throne, and the place of the soles of his feet (Eze 43:7); here he resided, here he ruled. By the visible tokens of God's coming among them to take possession of the tabernacle he testified both the return of his favour to them, which they had forfeited by the golden calf (Exo 33:7), and his gracious acceptance of all the expense they had been at, and all the care and pains they had taken about the tabernacle. Thus God owned them, showed himself well pleased with what they had done, and abundantly rewarded them. Note, God will dwell with those that prepare him a habitation. The broken and contrite heart, the clean and holy heart, that is furnished for his service, and devoted to his honour, shall be his rest for ever; here will Christ dwell by faith, Eph 3:17. Where God has a throne and an altar in the soul, there is a living temple. And God will be sure to own and crown the operations of his own grace and the observance of his own appointments.

As God had manifested himself upon mount Sinai, so he did now in this newly-erected tabernacle. We read (Exo 24:16) that the glory of the Lord abode upon mount Sinai, which is said to be like devouring fire (Exo 40:17), and that the cloud covered it on the outside, and the glory of the Lord filled it within, to which, probably there is an allusion in Zec 2:5, where God promises to be a wall of fire round about Jerusalem (and the pillar of cloud was by night a pillar of fire) and the glory in the midst of her.

I. The cloud covered the tent. That same cloud which, as the chariot or pavilion of the shechinah , had come up before them out of Egypt and led them hither, now settled upon the tabernacle and hovered over it, even in the hottest and clearest day; for it was none of those clouds which the sun scatters. This cloud was intended to be, 1. A token of God's presence constantly visible day and night (Exo 40:38) to all Israel, even to those that lay in the remotest corners of the camp, that they might never again make a question of it, Is the Lord among us, or is he not? That very cloud which had already been so pregnant with wonders in the Red Sea, and on mount Sinai, sufficient to prove God in it of a truth, was continually in sight of all the house of Israel throughout all their journeys; so that they were inexcusable if they believed not their own eyes. 2. A concealment of the tabernacle, and the glory of God in it. God did indeed dwell among them, but he dwelt in a cloud: Verily thou art a God that hidest, thyself. Blessed be God for the gospel of Christ, in which we all with open face behold as in a glass, not in a cloud, the glory of the Lord. 3. A protection of the tabernacle. They had sheltered it with one covering upon another, but, after all, the cloud that covered it was its best guard. Those that dwell in the house of the Lord are hidden there, and are safe under the divine protection, Psa 27:4, Psa 27:5. Yet this, which was then a peculiar favour to the tabernacle, is promised to every dwelling-place of mount Zion (Isa 4:5); for upon all the glory shall be a defence. 4. A guide to the camp of Israel in their march through the wilderness, Exo 40:36, Exo 40:37. While the cloud continued on the tabernacle, they rested; when it removed, they removed and followed it, as being purely under divine direction. This is spoken of more fully, Num 9:19; Psa 78:14; Psa 105:39. As before the tabernacle was set up the Israelites had the cloud for their guide, which appeared sometimes in one place and sometimes in another, but henceforward rested on the tabernacle and was to be found there only, so the church had divine revelation for its guide from the first, before the scriptures were written, but since the making up of that canon it rests in that as its tabernacle, and there only it is to be found, as in the creation the light which was made the first day, centered in the sun the fourth day. Blessed be God for the law and the testimony!

II. The glory of the Lord filled the tabernacle, Exo 40:34, Exo 40:35. The shechinah now made an awful and pompous entry into the tabernacle, through the outer part of which it passed into the most holy place, as the presence-chamber, and there seated itself between the cherubim. It was in light and fire, and (for aught we know) no otherwise, that the shechinah made itself visible; for God is light; our God is a consuming fire. With these the tabernacle was now filled, yet, as before the bush was not consumed, so now the curtains were not so much as singed by this fire; for to those that have received the anointing the terrible majesty of God is not destroying. Yet so dazzling was the light, and so dreadful was the fire, that Moses was not able to enter into the tent of the congregation, at the door of which he attended, till the splendour had a little abated, and the glory of the Lord retired within the veil, Exo 40:35. This shows how terrible the glory and majesty of God are, and how unable the greatest and best of men are to stand before him. The divine light and fire, let forth in their full strength, will overpower the strongest heads and the purest hearts. But what Moses could not do, in that he was weak through the flesh, has been done by our Lord Jesus, whom God caused to draw near and approach, and who, as the forerunner, has for us entered, and has invited us to come boldly even to the mercy-seat. He was able to enter into the holy place not made with hands (Heb 9:24); nay, he is himself the true tabernacle, filled with the glory of God (Joh 1:14), even with the divine grace and truth prefigured by this fire and light. In him the shechinah took up its rest for ever, for in him dwells all the fulness of the godhead bodily. Blessed be God for Jesus Christ!

Keil-Delitzsch: Exo 40:34-38

When the sanctuary, that had been built for the Lord for a dwelling in Israel, had been set up with all its apparatus, " the cloud covering the tabernacle, and the glory of Jehovah filled the dwelling, "so that Moses was unable to enter. The cloud, in which Jehovah had hitherto been present with His people, and guided and protected them upon their journeying (see at Exo 13:21-22), now came down upon the tabernacle and filled the dwelling with the gracious presence of the Lord. So long as this cloud rested upon the tabernacle the children of Israel remained encamped; but when it ascended, they broke up the encampment to proceed onwards. This sign was Jehovah's command for encamping or going forward "throughout all their journeys"(Exo 40:36-38). This statement is repeated still more elaborately in Num 9:15-23. The mode in which the glory of Jehovah filled the dwelling, or in which Jehovah manifested His presence within it, is not described; but the glory of Jehovah filling the dwelling is clearly distinguished from the cloud coming down upon the tabernacle. It is obvious, however, from Lev 16:2, and 1Ki 8:10-11, that in the dwelling the glory of God was also manifested in a cloud. At the dedication of the temple (1Ki 8:10-11) the expression "the cloud filled the house of Jehovah"is used interchangeably with "the glory of Jehovah filled the house of Jehovah."To consecrate the sanctuary, which had been finished and erected as His dwelling, and to give to the people a visible proof that He had chosen it for His dwelling, Jehovah filled the dwelling in both its parts with the cloud which shadowed forth His presence, so that Moses was unable to enter it. This cloud afterwards drew back into the most holy place, to dwell there, above the outspread wings of the cherubim of the ark of the covenant; so that Moses and (at a later period) the priests were able to enter the holy place and perform the required service there, without seeing the sign of the gracious presence of God, which was hidden by the curtain of the most holy place. So long as the Israelites were on their journey to Canaan, the presence of Jehovah was manifested outwardly and visibly by the cloud, which settled upon the ark, and rose up from it when they were to travel onward.

With the completion of this building and its divine consecration, Israel had now received a real pledge of the permanence of the covenant of grace, which Jehovah had concluded with it; a sanctuary which perfectly corresponded to the existing circumstances of its religious development, and kept constantly before it the end of its calling from God. For although God dwelt in the tabernacle in the midst of His people, and the Israelites might appear before Him, to pray for and receive the covenant blessings that were promised them, they were still forbidden to go directly to God's throne of grace. The barrier, which sin had erected between the holy God and the unholy nation, was not yet taken away. To this end the law was given, which could only increase their consciousness of sin and unworthiness before God. But as this barrier had already been broken through by the promise of the Lord, that He would meet the people in His glory before the door of the tabernacle at the altar of burnt-offering (Exo 29:42-43); so the entrance of the chosen people into the dwelling of God was effected mediatorially by the service of the sanctified priests in the holy place, which also prefigured their eventual reception into the house of the Lord. And even the curtain, which still hid the glory of God from the chosen priests and sanctified mediators of the nation, was to be lifted at least once a year by the anointed priest, who had been called by God to be the representative of the whole congregation. On the day of atonement the high priest was to sprinkle the blood of atonement in front of the throne of grace, to make expiation for the children of Israel because of all their sin (Lev 16), and to prefigure the perfect atonement through the blood of the eternal Mediator, through which the way to the throne of grace is opened to all believers, that they may go into the house of God and abide there for ever, and for ever see God.

rdrb rdrs rdrw30 rsp20

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 35:1--40:38

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

The renewal of the covenant made the erection of the tabernacle possible. Here begins what scholars refer to as the Code of the Priests (Exod. 35--Lev. 16). Having broken the covenant once, God proceeded to give His people more stringent requirements.

". . . the Code of the Priests sought to ensure Israel's obedience through an elaborate system of priestly requirements. As the Sinai narrative [Exod. 19--Num. 10] unfolds, then, the simple everyman's' altar of the Covenant Code (Ex 20:24-25) gives way to the singular and more elaborate bronze altar of the tabernacle (Ex 27:1-8; 38:1-7), one that was to be used solely by the priests (Lev 1ff.)."⁵³⁹

"The similarities of Exod 25-31 and 35-40 may all be accounted for on the basis of their rootage in this all-encompassing theme: both sections, each in its own way, are preoccupied with Israel's need to experience the reality of Yahweh's Presence."⁵⁴⁰

Constable: Exo 40:1-38

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

The Israelites erected the tabernacle on the first day of the first month, almost exactly one year after the Israelites left Egypt (vv. 2, 17). This was about nine months after Israel had arrived at Mt. Sinai (cf. 19:1).

First, the text narrates God's command to erect the tabernacle (vv. 1-15). Moses' obedience to this command follows (vv. 16-33). Seven times in this chapter we read that Moses did exactly as the Lord commanded him (vv. 19, 21, 23, 25, 26, 29, 32; cf. Heb. 3:5).

"The writer's careful attention to the chronology of the events is important, for it shows that the restriction of the offering of the Passover lamb to the central worship center (Dt 16:1-8) could thus have already been carried out during this first celebration of the Passover in the wilderness."⁵⁴⁷

When the tabernacle stood complete, God descended in the cloud that so filled the tabernacle that neither Moses nor anyone else could enter it (vv. 34-39). The Jews called this cloud that indicated the special presence of God the shekinah (lit. residence, i.e., of God). This term does not appear in the Old Testament. It occurs in the Targums.⁵⁴⁸

Finally God was dwelling among His people. His redemption of them was now complete. He had liberated them from bondage in Egypt (chs. 1-15) and adopted them as His special treasure (chs. 15-40). He had made a covenant with them and now blessed them with His presence. He would guide them from then on "throughout all their journeys" (vv. 36, 38). The descent of God to take up residence in the midst of His people is therefore a fitting climax with which this book closes.

Moses, however, was not able to enter the tabernacle because of the cloud (v. 34). This indicates that more provisions were necessary before fellowship with God could continue. Leviticus explains those provisions.

Guzik: Exo 40:1-38

Exodus 40 - The Completion of the Tabernacle

A. God tells Moses how to assemble everything.

1. (1-5) How to arrange the furniture within the tabernacle.

Then the LORD spoke to Moses, saying: "On the first day of the first month you shall set up the tabernacle of the tent of meeting. You shall put in it the ark of the Testimony, and partition off the ark with the veil. You shall bring in the table and arrange the things that are to be set in order on it; and you shall bring in the lampstand and light its lamps. You shall also set the altar of gold for the incense before the ark of the Testimony, and put up the screen for the door of the tabernacle."

a. On the first day of the first month: This indicates that it was a year since Israel came out of Egypt. This was an amazing year in the history of Israel. They could count the great works of God and measure their own spiritual growth.

i. It is fair to use the passing of time to see how far we have come with God. Some Christians never grow much beyond their initial experience with God. Some who have been Christians for 10 years have only the maturity of a one-year-old Christian - they simply repeat their first year over and over again.

b. You shall put in it the ark of the Testimony: The tabernacle had to be built according to pattern and assembled according to pattern.

2. (6-11) How to arrange the items in the courtyard.

"Then you shall set the altar of the burnt offering before the door of the tabernacle of the tent of meeting. And you shall set the laver between the tabernacle of meeting and the altar, and put water in it. You shall set up the court all around, and hang up the screen at the court gate. And you shall take the anointing oil, and anoint the tabernacle and all that is in it; and you shall hallow it and all its utensils, and it shall be holy. You shall anoint the altar of the burnt offering and all its utensils, and consecrate the altar. The altar shall be most holy. And you shall anoint the laver and its base, and consecrate it.

3. (12-16) Anointing Aaron and his sons to minister as priests.

"Then you shall bring Aaron and his sons to the door of the tabernacle of meeting and wash them with water. You shall put the holy garments on Aaron, and anoint him and consecrate him, that he may minister to Me as priest. And you shall bring his sons and clothe them with tunics. You shall anoint them, as you anointed their father, that they may minister to Me as priests; for their anointing shall surely be an everlasting priesthood throughout their generations." Thus Moses did; according to all that the LORD had commanded him, so he did.

a. Thus Moses did; according to all that the LORD had commanded him, so he did: The full description of this dedication ceremony for the priests is found in Leviticus 8 and 9.

B. Moses oversees the assembly of the tabernacle.

1. (17-19) The tent of meeting goes up by setting up the boards, covering with the curtains.

And it came to pass in the first month of the second year, on the first day of the month, that the tabernacle was raised up. So Moses raised up the tabernacle, fastened its sockets, set up its boards, put in its bars, and raised up its pillars. And he spread out the tent over the tabernacle and put the covering of the tent on top of it, as the LORD had commanded Moses.

2. (20-21) The Ark of the Covenant is set in the Most Holy Place, and the veil is set in place.

He took the Testimony and put it into the ark, inserted the poles through the rings of the ark, and put the mercy seat on top of the ark. And he brought the ark into the tabernacle, hung up the veil of the covering, and partitioned off the ark of the Testimony, as the LORD had commanded Moses.

3. (22-23) The table of showbread is put in the Holy Place.

He put the table in the tabernacle of meeting, on the north side of the tabernacle, outside the veil; and he set the bread in order upon it before the LORD, as the LORD had commanded Moses.

4. (24-25) The lampstand is put in Holy Place.

He put the lampstand in the tabernacle of meeting, across from the table, on the south side of the tabernacle; and he lit the lamps before the LORD, as the LORD had commanded Moses.

5. (26-27) The golden altar of incense is put in the Holy Place.

He put the gold altar in the tabernacle of meeting in front of the veil; and he burned sweet incense on it, as the LORD had commanded Moses.

6. (28) The screen is hung at the entrance of the tabernacle.

He hung up the screen at the door of the tabernacle.

7. (29) The brazen altar is put in its place.

And he put the altar of burnt offering before the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the grain offering, as the LORD had commanded Moses.

8. (30-32) The laver for washing is put in between the altar and the tent.

He set the laver between the tabernacle of meeting and the altar, and put water there for washing; and Moses, Aaron, and his sons would wash their hands and their feet with water from it. Whenever they went into the tabernacle of meeting, and when they came near the altar, they washed, as the LORD had commanded Moses.

9. (33) The outer court is set up.

And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work.

a. So Moses finished the work: When the tabernacle was finally assembled, it was an earthly model of a heavenly reality. Since Moses was instructed to build and arrange everything according to pattern, it isn't surprising that we see elements of this tabernacle arrangement in the Bible's descriptions of heaven.

· In Revelation 4:1-6, the Ark of the Covenant (representing the throne of God), the lampstand, and the laver all correspond to a heavenly reality.

· In Revelation 8:2-4, the altar of incense in heaven is mentioned.

· In Isaiah 6:1-7, the tabernacle structure is implied by the mention of the temple, and the brazen altar is described.

· In Hebrews 9:23-24, it tells us that at some point in time (after the cross), Jesus entered the heavenly reality represented on earth by the tabernacle, and appeared in the presence of God to offer a perfect atonement for our sins. Therefore, every time before this event, when the High Priest made atonement in the earthly tabernacle, it was "play acting" - and looking forward to - the perfect atonement the Son of God would offer.

C. The glory of God and the tabernacle.

1. (34-35) God's glory fills the tabernacle.

Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle.

a. The cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle: Obviously, God was pleased with the obedience of Israel. This was not so much because it showed His superiority over them, but it was more so because it proved they really did believe Him and love Him.

b. Moses was not able to enter the tabernacle of meeting, because the cloud rested above it: The same thing happened when Solomon completed and dedicated the temple - the glory of God so filled the temple they couldn't stay in it (1 Kings 8:10-11).

2. (36-38) God's glory abides with Israel in the pillar of cloud by day and the pillar of fire by night.

Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward in all their journeys. But if the cloud was not taken up, then they did not journey till the day that it was taken up. For the cloud of the LORD was above the tabernacle by day, and fire was over it by night, in the sight of all the house of Israel, throughout all their journeys.

a. Whenever the cloud was taken up from above the tabernacle, the children of Israel would go onward: This is beautiful evidence that God did answer Moses' prayer in Exodus 33:14. God's presence was with Israel, despite the golden calf debacle.

b. Throughout all their journeys: The Book of Exodus ends with great hope and trust in God. Though Israel was in the middle of a desolate desert, had fierce enemies in the Promised Land, and were weak and liable to sin and rebellion, God was with them. This gave them great cause for faith and confidence.

© 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 40 (Chapter Introduction)

Overview

Exo 40:1, The tabernacle is commanded to be reared, anointed, and consecrated; Exo 40:13, Aaron and his sons to be sanctified; Exo 40:16, Moses performs all things accordingly; Exo 40:34, A cloud covers the tabernacle.

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 40 (Chapter Introduction)

CHAPTER 40

The tabernacle is commanded to be reared, Exo 40:1-8 ; and anointed, Exo 40:9-11 , Aaron and his sons sanctified, Exo 40:12-15 . Moses performeth all things accordingly, Exo 40:16-33 . A cloud covereth the tabernacle, Exo 40:34-38

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 40 (Chapter Introduction)

(Exo 40:1-15) The tabernacle is to be set up, Aaron and his sons to be sanctified.

(v. 16-33) Moses performs all as directed.

(Exo 40:34-38) The glory of the Lord fills the tabernacle.

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 40 (Chapter Introduction)

In this chapter, I. Orders are given for the setting up of the tabernacle and the fixing of all the appurtenances of it in their proper places (Exo 40:1-8), and the consecrating of it (Exo 40:9-11), and of the priests (Exo 40:12-15). II. Care is taken to do all this, and as it was appointed to be done (v. 16-33). III. God takes possession of it by the cloud (Exo 40:34, etc.).

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 40 (Chapter Introduction)

INTRODUCTION TO EXODUS 40

This chapter contains the order for setting up the tabernacle, and placing the furniture of it where it was the will of God it should be put, Exo 40:1 and for the anointing it, and all its vessels, and also Aaron and his sons, Exo 40:9 all which were accordingly done, the tabernacle was reared up, and everything was put in its proper place, Exo 40:16 upon which a cloud covered the tent, and the glory of the Lord filled the tabernacle, so that Moses could not enter; which cloud afterwards was a direction in their journeys, by night and by day, Exo 40:34.