Moses leads the Jews out of Egypt. Interpretation of the Bible, book of exodus Description of exodus
The Exodus of the Jews is one of the most widely covered events in the Bible, which, however, does not lead to a unanimous opinion among Bible scholars about the reliability of these events.
The tradition of Moses leading the Jews out of Egypt has had a particular influence on the theology of certain movements in Christianity. For example, Protestants, fleeing persecution, often sought moral support in tradition; Catholics used the exodus of the Jews as a prototype of the search for political freedom.
Background to the exodus of the Jews from Egypt.
The family of Israel moved to Egypt because of the famine that reigned in Canaan. According to the Old Testament, the Jews lived in Egypt for over 400 years. During this time, their numbers increased significantly. The book of Exodus says:
...the children of Israel became fruitful and multiplied, and increased, and became exceedingly strong, and the land was filled with them. (Book of Exodus, chapter 1)
A new pharaoh ascended the throne, who feared that the people of Israel might eventually conquer the local population, and therefore sent the Jews to grueling labor to reduce their numbers. The next measure Pharaoh took was to kill the Hebrew boys. He ordered the midwives to kill every boy born into a Jewish family, but the women were God-fearing and did not carry out the cruel order of Pharaoh. Then the pharaoh simply ordered the boys to be drowned.
At this time, Moses was born, who was destined to lead the people of Israel from Egyptian captivity. Moses' mother, in order to save her son, put him in a basket and sent him down the river. Moses was found by Pharaoh's daughter and taken to the palace.
Moses grew up in the house of Pharaoh. One day he saw an Egyptian overseer treating one of the Jews harshly at hard labor. Moses stood up for the poor fellow and killed the overseer. Pharaoh ordered Moses to be killed for this act, but he managed to escape to the land of Midian, where he married the daughter of a local priest.
Some time later, the Lord appeared to Moses in a burning bush and ordered him to return to Egypt and lead the Jews from Egyptian captivity to the Promised Land. Moses returns to Egypt and appears before Pharaoh, demanding the release of the people of Israel. Pharaoh refuses and then God sends the Ten Plagues of Egypt to the country. You can read more about the 10 plagues in or directly in the chapters of the Bible ( Book of Exodus, chapters 7 - 12).
Crossing the Red Sea
After this event, the Jews left Egypt. Apparently there were at least 600 thousand men, and apparently at least one and a half million in total. Pharaoh chased after the Jews, but the Lord helped his people and the waters of the sea parted, allowing Moses and His people to pass, but when the people of Israel passed, the waters closed again and led to the death of Pharaoh’s army, which was following on the heels of the Jews.
… And the Lord delivered Israel that day from the hand of the Egyptians, and the [sons of] Israel saw the Egyptians dead on the seashore. (Exodus chapter 14)
After crossing the Red Sea, the Israelites believed even more in the Lord and in his prophet Moses. They sang a song of praise to the Lord - Exodus chapter 15.
The wanderings of the Jews in the desert under the leadership of Moses.
Three months after the exodus from Egypt, Moses led the Jews to Mount Sinai. Here God's chosen people witnessed the appearance of the Lord. Here, on Mount Sinai, God re-entered the Covenant with His people and gave them a large number of laws described in Chapters 21 – 24 of the Book of Exodus. These laws were intended to regulate the everyday relations of Jews.
The Jews remained at Mount Sinai for a year. During this time, a camp temple (tabernacle) was built here, and priests from the Levites were appointed. Aaron became the high priest. Here was the first census of Jews, according to which among them there were more than 603 thousand healthy men who were capable of fighting.
The Exodus of the Jews from Egypt - the camps of the Exodus.
It is known that the exodus of Jews from Egypt lasted 40 long years. The reason for this was that the people did not fully believe in the power of the Lord. When, having left Mount Sinai, the people of Israel crossed the Paran desert and approached the border of Hanaan, the Jews doubted that the Lord would help them defeat the Canaanites. For this, God condemned them to a forty-year wandering in the desert, during which everyone who was in captivity in Egypt died. When the Jews came to the Jordan, it was already a new generation.
If you believe the documentary hypothesis, the list of places visited during the exodus of the Jews from Egypt was not included in the original text of the Pentateuch and was added later.
The path of the Jews was not easy, but the Lord helped them not to die of hunger and thirst by sending them.
Map of the Exodus of the Jews from Egypt.
Despite some disagreement between theologians and historians, today there are approximate maps of the exodus. Moreover, numerous studies are still ongoing in which scientists, interpreting the text of the Bible, are trying to reconstruct the route along which Moses led the Jews out of Egypt.
Forty years after leaving Egypt, the Israelites circled Moab, defeated the Amorites and reached the banks of the Jordan River near Mount Nebo. Here Moses died, appointing Joshua as his successor.
The historicity of the Jewish Exodus.
Previously, the biblical account of how Moses led the Jews out of Egypt was perceived as a documented accurate description. This point of view was the main one until the beginning of the twentieth century. Today, there are several points of view on the historicity of the exodus of the Jews, described in the Old Testament.
- The events of the exodus are completely reliable and correspond to real history, although they have undergone poetic reinterpretation in the Bible (the point of view of the school of Biblical archeology).
- The events of the exodus took place, but were on a smaller scale and over time, having degenerated into a folk epic, which is characterized by exaggeration and exaltation, they became the basis of the biblical tradition of the exodus (the point of view of many Western biblical scholars).
- The events of the exodus are a myth, that is, exclusively folk art that has no historical basis.
- The legend about the exodus of the Jews is fictitious and has exclusively theological significance. It was invented in the 5th-4th centuries BC. e among the Israeli priests (the point of view of biblical revisionism).
The year of the exodus of the Jews from Egypt.
Many people are interested in when Moses led the Jews out of Egypt, what year is considered the year of the Exodus. The Bible does not indicate the time of the exodus, which, of course, has given rise to many theories regarding the possible year when Moses led the people of Israel out of Egypt. Most versions cover the period between 2100 and 1050 BC. e.
Numerous attempts have been made to deduce the year of the exodus from the text of the Bible. Based on the text :
In the four hundred and eightieth year after the children of Israel came out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, he began to build the temple of the Lord. ( Third Book of Kings, chapter 6),
then we can conclude that the year of exodus is 1446. However, this date is often criticized, due to the fact that the number 480 is very symbolic; it is considered as the result of multiplying the number 40, symbolic for the entire Pentateuch of Moses, by 12 - the number of tribes of Israel. Moreover, if we turn to the chronology of the Biblical Books of Judges, then the date will not be confirmed.
Let's consider several more versions of the dating of the exodus, not based on the text of the Bible:
Emmanuel Anati believes that the exodus of the Jews took place around 2100 BC. e. He identifies Mount Sinai with Mount Har-Karkom, where the temple (tabernacle) existed and cult practice was carried out at this time. Mount Har-Karkom was later abandoned. This is entirely consistent with the facts described in the Bible: the Jews came to Mount Sinai, where they lived for a year, building a camp temple there and appointing priests.
It must be said that almost none of the historians, archaeologists and biblical scholars support this point of view due to the fact that there is no data that the people of Israel existed at this time, as well as archaeological data on the emergence of a new ethnic group in this region.
Josephus Flavius believed that the exodus of Jews from Egypt took place between 1700 and 1800 BC. e. In his point of view, he relied on the works of the historian Manetho, which, unfortunately, have not reached our time. Manetho described a certain Hyksos people who created their kingdom in the Nile Delta and were subsequently expelled by the Egyptian pharaoh. It is with the Hyksos that Josephus identifies the people of Israel.
Henry Hall, a famous Egyptian archaeologist, generally supported the theory of Josephus, but believed that these events occurred somewhat later - around 1400 BC. e.
William Albright believes that the Exodus of the Jews occurred between 1250 and 1200. This point of view has a large number of followers among archaeologists, who note the emergence of a new type of ceramics, and, therefore, a new ethnic group in the region.
It is known for certain that the Israeli ethnic group already existed in Canaan around 1210 BC. e. Proof of this fact is the Merneptah Stele, also known as the Israelite Stele. The stela is the earliest ancient Egyptian document to mention "I.si.ri.ar" or "Isirial", which scholars interpret as "Israel".
Introduction.
In Hebrew, the title of this book is "Yelle Shemot" ("These are the names"), being identical to its first two words. This name is also found in the abbreviated form “Shemot” (“Names”). The Russian name "Exodus" corresponds to the Septuagint. The Exodus from Egypt is described in the book at 13:17 - 15:21.
Author.
Exodus was written by Moses during some period of his stay at Mount Sinai, or shortly after that. The Bible itself unequivocally testifies to this fact. Thus, it is clear from the Bible that Moses was able to accomplish such a task (“And Moses was taught all the wisdom of the Egyptians,” Acts 7:22). The Book of Exodus leaves no doubt about the authorship of Moses. God ordered Moses to record the military conflict between Israel under the command of Joshua and the Amalekites (“Write this in a book for remembrance”; Ex. 17:14).
In addition, Moses wrote down everything that the Lord spoke to him at Sinai (And Moses wrote all the words of the Lord; Ex. 24:4). These records of his were called the “Books of the Covenant” (24:7). On Mount Sinai, the Lord said to Moses: “Write these words for yourself” (34:27), and Moses “wrote on the tablets the words of the covenant, the ten words” (34:28).
The authorship of Moses is also evidenced by what we read in other parts of the Pentateuch. Deuteronomy 31:9 says that “Moses wrote this law and gave it to the priests.” Equally convincing are the words from Deuteronomy 31:24, “Moses wrote in the book all the words of this law, even to the end.”
In other books of the Old Testament we also find confirmation that the author of the Exodus was Moses. Thus, David commanded Solomon to obey God’s decrees and decrees, “as it is written in the law of Moses” (1 Kings 2:3). Ezra read from “the book of the law of Moses” (Neh. 8:1). In addition, the Pentateuch was called “the book of Moses” (Neh. 13:1).
Time to write.
In 1 Samuel 6:1 the period of time between the exodus of the Jews and the beginning of the construction of the temple by Solomon (he began building it in the fourth year of his reign) is determined to be 480 years. Since the fourth year of Solomon's reign falls in 966 BC, the exodus must have occurred in 1446. Moreover, by the time of Jephthah (approximately 1100 B.C.), Israel had already been in the Promised Land for 300 years (Judg. 11:26). If we add to 300 years 40 years of stay in the desert and some time required to conquer Heshbon, it turns out that the exodus took place in the middle of the 15th century BC.
Archaeological evidence from this period in Egypt is consistent with what is recorded in the book of Exodus. For example, Thutmose IV became the heir of his father Amenhotep II, although he was not his eldest son (the “firstborn” of Amenhotep II was killed by the Lord on the night of the first Passover, Ex. 12:29). It is known that at the beginning of his reign, Amenhotep II (1450-1425 BC) suppressed uprisings of the dissatisfied in his kingdom; that the Semites were forced to make bricks (compare 5:7-18); that several Egyptian pharaohs from the 18th dynasty (approximately 1567-1379) built a lot and actively in the north of the country. Since the pharaohs of the 18th dynasty very often waged war in Palestine, it becomes clear why they placed military garrisons and built “cities for supplies” (1:11) in the Delta region: they needed this to facilitate movement between the Syro-Palestinian populated areas and Egypt.
In addition, the events that took place in Palestine around 1400 BC correspond to the conquests led by Joshua. Archaeological evidence suggests that Jericho, Ain and Hazor were destroyed around 1400. One of the scientists comes to the following conclusion: “All the remains of material culture discovered on the territory of Palestine say the same thing as the data known from the literature: the mentioned conquests took place precisely at the time about which biblical historians definitely testify” (Bruce K. Woltke ).
It took the Israelites exactly three months to cross from Egypt to the Sinai desert (Exodus 19:1-2). It is logical to think that Moses composed his book while they were camped there or shortly thereafter (1446 BC). It is also logical that what is described in it begins at some point before the birth of Moses in 1526 (chapter 2) and continues until the events that took place in the vicinity of Mount Sinai.
Purpose of writing.
The central events of the book of Exodus are the miraculous liberation of Israel from Egyptian slavery and the formation by God of a state with a theocratic government under the leadership of Moses. This government was carried out through the new “constitution” of the Mosaic covenant (19:3-19). Junger notes:
"The Book of Exodus aims to focus on the great act of deliverance of the descendants of Jacob and the establishment of them into a theocratic state located at Mount Sinai. God, who until then was connected with Israel only through His covenant with Abraham, which He confirmed to Isaac and Jacob, now draws Israel to Himself as a people by delivering them from slavery. By treating them as a chosen people through whom the Redeemer is to appear, Jehovah also binds them to Himself with the bonds of the Mosaic covenant and dwells among them under the cover of the cloud of glory."
Thus, the exodus is the link between the origin of the people, which is the promise given by God to Abraham (Gen. 12:2), and the beginning of the theocratic statehood of this people under the rule of Moses. The people who received the promise were miraculously delivered from slavery and "placed" under the Mosaic covenant that they might become a "holy nation" (Ex. 19:6) and pave the way for the blessing of the Gentiles (Gen. 12:3; cf. “I will make you... a light for the Gentiles,” Isaiah 42:6). So, two things are emphasized in the book of Exodus: redemption and dedication.
Historical setting.
1. History of Egypt before the exodus of the Jews. Ancient Egypt extended over a distance of approximately 900 km. from Assouan (ancient Siena), the first cataract on the Nile River, north towards the Mediterranean Sea. Its territory included the narrow Nile Valley (from Aswan to Memphis) and the Delta, a vast triangle stretching from Memphis to the sea.
South of Assouan lay the ancient land of Kush. The name "Egypt" is of Greek and Latin origin, but its roots go back to the ancient word Hakuptaa, the original name of Memphis, the capital city located immediately north of Cairo. In those days when Memphis was the capital, foreigners called the whole country by its name. And the local population called it otherwise “Tameri”, which means “beloved land”, or “Kemet” - “black country”, paying tribute to the fertile soil along the banks of the Nile.
The history of ancient Egypt is divided by scientists into three periods: predynastic (approximately 3500-3100 BC), the period of the first dynasties (approximately 3100-2686 BC) and dynastic (2686-332 BC). . X.).
During the predynastic period, the rural population living along the banks of the Nile became increasingly sedentary. The emerging civilizations of Upper (southern) and Lower (northern) Egypt were united by Narmer, the first pharaoh of upper Egypt. This unification marked the beginning of the period of the first dynasties. There were two of them.
The dynastic period lasted from 2686 until the conquest of Egypt by Alexander the Great in 332. 29 dynasties ruled the country during this period.
The time of the 3rd-6th dynasties (about 2686-2181 BC) was characterized by rapid progress in the field of culture and technology. During these centuries, called the Old Kingdom period, the great pyramids were built and the pharaohs, absolute monarchs, ruled from Memphis with an iron fist.
The first transition period (dynasties 7-11; 2181-1991) corresponded to a time of decline. Then came the Middle Kingdom period (Dynasty 12; approximately 1991-1786), when the country expanded its borders and moved the capital to the city of Thebes. Centralized rule was again restored under Amenemphet I, the founder of the flourishing 12th Dynasty. This was the “golden age” of Egypt, when arts and crafts flourished again and the well-being of the population increased. And in this happy era, Joseph appeared in Egypt, becoming the prime minister of Pharaoh, and after him Jacob and his sons came there (1876 BC; Gen. 46:6).
The second transition period (around 1786-1567) corresponded to the reign of the 13th-17th dynasties. During the 13th and 14th dynasties, Egypt began to decline again. And during the 15th and 16th dynasties, the country was conquered by the Hyksos, a people of Semitic-Asian origin. Thanks to their military technology, which was superior to that of Egypt (the Hyksos were armed with iron chariots and Asian bows), they owned Egyptian land for a century and a half and ruled it from Averis, located in the Nile Delta. But gradually the Hyksos began to be pushed back, and this began around 1600, when Seqeneir II, Prince of Thebes, rebelled. What happened to the descendants of Jacob under the Hyksos is not entirely clear.
Under Ahmose I, who ruled in Thebes, the period of the New Kingdom began (circa 1567-1220; 18-19 dynasties), which was destined to become one of the most brilliant periods in the history of Egypt. Egypt became a great power whose influence extended beyond the Euphrates River. During the 18th dynasty, the events described in the book of Exodus took place. This was the time when a new wave of Egyptian nationalism began to erode the previously tolerant attitude towards foreigners characteristic of the Hyksos.
For defensive purposes, the Egyptians began to create an empire and pushed their borders deeper into Palestine. Apparently not wanting to completely eradicate the Semitic population that had already settled in Egypt, the pharaohs turned the Semites into their slaves and began to use their labor in the construction of defense facilities and royal palaces.
2. History of Egypt shortly before the exodus of the Jews. Amenhotep I ruled under newly centralized power from 1546 to 1526. (in fact, this centralization began under his father Ahmose I). Amenhotep was succeeded by his son Thutmose I, who reigned from approximately 1526 to 1512. Moses was born during his reign (around 1526) or at the end of the reign of Amenhotep I. The famous daughter of Thutmose I, Hatshepsut, may have been the princess who found Moses in the thickets of the Nile reeds. When Thutmose I's son, Thutmose II (1512-1504), died, power passed to Thutmose III. Since he was too young, Hatshepsut became the de facto ruler under him (in 1503). She remained the “co-ruler” of Thutmose III until 1482.
During the brilliant reign of Hatshepsut, Egypt prospered. It was during this time that Moses spent his youth at the royal court. But after Hatshepsut's death in 1482, Thutmose III ruled alone until 1450. The pharaoh, who did not like Hatshepsut, not only abolished her court, but also tried to erase her name from most monuments in Egypt. It was probably at that time that Moses fled from the now unfriendly royal entourage to Media. And Thutmose III became the mighty builder of his empire, within whose borders Syria was included.
The heir of Thutmose III was Amenhotep II (1450-1425), who was the “pharaoh of the exodus” (1446). It seems that, unlike his conquering father, Amenhotep II even ceded some Egyptian lands because he was unable to carry out significant military campaigns. And perhaps his weak fighting ability was explained by the fact that he left all his chariots, or most of them, in the waters of the Red Sea.
On the so-called “Dream Stella,” dating back to the time of Thutmose IV, it is recorded that the god Harem-akht told him, the young prince, in a dream that the day would come when he would become king. If Thutmose IV was the eldest son of the pharaoh, he would not need to confirm his right to succession to the throne. It is logical, therefore, to assume that he was one of the younger sons of Amenhotep II. And this corresponds to what is recorded in Ex. 12:29 that Pharaoh's eldest son died on the night of Israel's first Passover.
So, Thutmose III was the pharaoh under whom the Jews were brutally oppressed, and Amenhotep II was the pharaoh under whom they left Egypt.
The history of Egypt after the New Kingdom period and up to the conquest of the country by the Greeks falls into the periods of the Late New Kingdom (20th dynasty; about 1200-1085), the Third Intermediate (1085-663; dynasties 21-25) and the Late Period (663). -332; dynasties 26-31).
3. Place of origin. There is much debate about the path Israel followed when leaving Egypt. The matter is complicated by the inaccurate translation of the Hebrew "yam sup" as the Red Sea (Red Sea), instead of the "sea of papyri" or the Sea of Reeds. This place is located somewhere between the Gulf of Suez and the Mediterranean Sea, on the line of the modern Suez Canal, where there are many marshy lagoons and lakes.
There are two points of view regarding the possible location of the outcome. Supporters of the "northern point of view" place it in the lagoon near the Mediterranean Sea, and supporters of the "southern" (or central) point of view - south of Succoth, "placing" it near Lake Balah or Lake Timsah.
God was leading Israel away from the well-known and fortified trade route that extended north, away from “the road of the land of the Philistines” (13:17); He led them into the desert so as not to encounter Egyptian soldiers.
Proponents of the "northern view" believe that Mount Sinai was located in the vicinity of Kadesh-barnea. Available evidence, however, suggests that we are talking about Mount Sinai in the southern part of the peninsula.
After all, the Israelites left Ramses and went to Succoth, traveling about 50 kilometers to the southeast (Ex. 12:37; Num. 33:5). Near Succoth, they were miraculously delivered from the army of Amenhotep II, which was pursuing them in chariots. The “southern point of view” is also supported by the fact that the desert of Shur (Ex. 15:22), where Israel found itself after crossing the Red Sea, is located directly east of Succoth. And one more thing: strong eastern winds could have affected the water in lakes Balakh and Timsakh exactly as described in 14:21.
Book outline:
I. Delivering God's People from Egypt (Chapters 1-18)
A. Israel's Oppression in Egypt (Chapter 1)
1. The environment in which the events took place; Israel and Egypt (1:1-7)
2. Oppression: Israel under the Pharaohs (1:8-22)
B. Israel's Liberator (chapters 2-4)
1. Birth of Moses in Egypt; he is under the protection of Pharaoh's daughter (2:1-16)
2. Flight of Moses to the land of Midian (2:11 - 4:17)
B. Return of Moses to Egypt (4:18-31) C. Moses' struggle with the Egyptian Pharaoh (5:1 - 12:36)
1. Moses' encounters with Pharaoh (5:1 - 7:13)
2. Ten judgments of God over Egypt (7:14 - 12:36)
D. Deliverance of Israel from Egypt (12:37 - 18:27)
1. Quick transition through the territory of Egypt towards the sea (12:37 - 13:22)
2. Crossing the Red Sea (chapter 14)
3. Song of Moses and Miriam about deliverance (15:1-21)
4. Transition to Mount Sinai (15:22 - 18:27)
II. Revelation to God's people at Sinai (chapters 19-40)
A. God's Covenant with His People (Chapters 19-31)
1. The setting in which the law was given (chapter 19)
2. Decalogue (20:1-21)
3. Book of the covenant (20:22 - 24:11)
4. Ritual rules and regulations (24:12 - 31:18)
B. The Fall and Restoration of God's People (Chapters 32-34)
1. Israel breaks the covenant (32:1 - 33:6)
2. Renewal of the covenant by God (33:7 - 34:35)
C. The Construction of the Tabernacle (chapters 35-40)
1. Preparation for the erection of the tabernacle (35:1 - 36:7)
2. Construction of the tabernacle (36:8 - 39:31)
3. Completion of the Tabernacle (39:32-43)
4. Furnishing the tabernacle inside and out (40:1-33)
5. God's Dwelling with His People (40:34-38)
Exodus
Exodus noun, m., used compare often
Morphology: (no) what? outcome, what? outcome, (see) what? Exodus, how? outcome, about what? about the outcome;
pl.
What? outcomes, (no) what? outcomes, what? outcomes, (see) what? outcomes, how? outcomes, about what? about the outcomes
1.
The outcome any situation, situation, or matter is its completion, its result. Nobody knew the outcome of the fight. | The outcome of the war was long ago predetermined. | Everyone hoped for a good outcome.
2. When the event occurs at the end of day, night, day, etc., it occurs at the end of them.
He returned at the end of the same night. | This happened at the end of winter.
3. When do you have at the end of food, money, strength, etc., they are running out.
My time is running out. | Summer is coming to an end. | I felt that my patience was running out.
4. Lethal (fatal) outcome called the onset of death.
The percentage of deaths from such operations is very low.
5. Exodus is the second book of the Old Testament, which tells about how the Jews left Egypt under the leadership of Moses.
Explanatory dictionary of the Russian language by Dmitriev. D. V. Dmitriev. 2003.
Synonyms:
See what “outcome” is in other dictionaries:
See the end, liberation, fatal outcome... Dictionary of Russian synonyms and similar expressions. under. ed. N. Abramova, M.: Russian Dictionaries, 1999. outcome, result, result, consequence, end; liberation; ending, ending, exit, origin, finale... Synonym dictionary
EXODUS, exodus, husband. (book). 1. Movement, exit from somewhere (obsolete). Exodus of the Jews from Egypt. 2. End, completion, result. Fatal outcome of the case. ❖ In the end (book) to the end of something. At the end of the day. To be running out (bookish) approaching... ... Ushakov's Explanatory Dictionary
EXODUS, ah, husband. 1. Exit from no. (obsolete). There is no escape from the abyss. 2. Completion, end. Happy and. affairs. At the end (at the end) of the day (in the evening). Lethal and. (death; special). Ladeyny and. (in chess). 3. Beginning, initial moment, source. Logical... ... Ozhegov's Explanatory Dictionary
Exodus- (Exodus), departure of the Israelites led by Moses from Egypt. captivity approx. 1300 BC, described in the Book. Old Testament "Exodus". According to the Bible, the Israelites were pursued by Pharaoh's army, but they escaped by passing through the parting of the Red Sea... ... The World History
- (Book of Exodus) second book of the Pentateuch... Big Encyclopedic Dictionary
Exodus- see Probability. Random event... Economic and mathematical dictionary
Exodus- - Telecommunications topics, basic concepts EN outcome... Technical Translator's Guide
This article is about the exodus of the Jews from Egypt. For the book of the Pentateuch, see: Book of Exodus. This term has other meanings, see Exodus (meanings). Exodus (Hebrew יְצִיאַת מִצְרַיִם, Yetsi’at Mitzrayim, Y ṣiʾath Miṣrayim, /jəʦiˈɑt miʦˈrajɪm/ (in... ... Wikipedia
Exodus- a, m. 1) (from which, obsolete) Exit from where l. Exodus of the French from Moscow. Exodus of the Jews from Egypt. Synonyms: be/gstvo 2) outdated. A way to resolve which l. difficulty, way out of a current situation. [Zakharyin:] Let's go to the king, there is no other way out (A.K... Popular dictionary of the Russian language
A; m. 1. to Proceed (2.I.; 1 sign). 2. A way to resolve which l. difficulty, to get out of difficult circumstances. Prosperous and. Find and. from the current situation. The only correct one. 3. End, completion, end; the result of what? I. affairs... encyclopedic Dictionary
An employee of the University of Chicago tried in her study to explain from a scientific point of view the events that are set out in one of the books of the Old Testament. True, this is just a hypothesis. That's what prompted her to do this. After Egyptian hieroglyphs were deciphered, a huge number of ancient manuscripts were translated into modern language, which contributed to a deeper understanding of the development of the history of the land of the pharaohs. However, scientists have not been able to find in them a single mention of one of the main events in the history of the Jewish people, described in the book “Exodus”.
More recently, Professor Barbara Siversten from the University of Chicago published the book “Parting the Sea.” In it, she suggests that the famous parting of the Red Sea may have been caused by a volcanic eruption that occurred 3,600 years ago. The author of the book claims that the supernatural events that happened to the Jews during the exodus from Egypt can be explained by volcanic eruptions.
The consequences of the eruption reached Egypt, causing sharp climate fluctuations. The eruption “raised a cloud of ash,” Siversten writes, “simulating the effect of total darkness and thunder.”
Siversten notes that she was deeply disappointed when reading the description of the exodus of the Jews, since “even a child can understand that we are talking about volcanic eruptions.”
She explains the first Egyptian plague - blood - by the active growth of weeds on the fertile soil of volcanic ash. Siversten explains the execution with the invasion of toads for the same reasons.
The only execution, according to the professor, not related to a volcanic eruption is the last and most terrible Egyptian punishment - the death of the firstborn. According to the scientist, this terrible event was the result of... mass food poisoning, which did not affect the Jews, since they followed a different diet.
As for the divergence of the waters of the Red Sea, Siversten argues that this event is associated with another, earlier time period - 1450 BC - but also occurred due to volcanic eruptions.
Siversten claims that at that time a powerful tsunami occurred in the Aegean Sea and reached the Red Sea. It also drowned the Egyptian army.
Thousands of years later, Jewish tradition combined these two unrelated events into one, giving them the attributes of divine intervention.
“I agree that it is impossible to know exactly what really happened. But my hypothesis explains the events much better than all the others,” the professor insists.
After the Jews left Egypt, at one of the first camps (Succoth), the Lord gave Moses a law, according to which every first-born male from all the people should be dedicated to God, and all first-born of domestic animals should also be dedicated to God, and the unclean ones were commanded replace with clean ones or cash ransom. Ransoms were also imposed for the firstborn of men. This law, together with the Feast of Unleavened Bread, was to be strictly observed when the Jews settled in the Promised Land.
1–6 tbsp. The immediate historical and moral significance of the law of the firstborn was the same as the significance of the feasts of Passover and unleavened bread. Freed by miraculous actions from the pagan Egyptians, the Jews had to devote themselves entirely to the service of God, singling out for this service their firstborn, who had the rights of priesthood until the election of the tribe of Levi.
In a representative sense, the law on the firstborn pointed to the “firstborn word” - Jesus Christ, Who, as the firstborn of the Virgin Mary, was dedicated to God by her () and Who at the same time Himself served as sanctification for all people, delivering them from slavery to sin and the devil.
Chapter XIV, 11–32 art. Jewish crossing of the Red Sea
Soon after the Jews left Egypt, Pharaoh regretted letting the free laborers go and decided to pursue them. The Jews, located on the shores of the Red Sea, when they saw the approaching army of Pharaoh, were horrified and began to grumble at Moses, reproaching him for leading them out of Egypt. Moses encourages the people, pointing to God's help. Meanwhile, the Lord, answering the inner prayer of Moses, commanded to split the sea with a blow of the rod and continue on its way. At the same time, the Angel, who was guiding the Jews in the pillar of cloud, stood between the Jews and Egyptians, illuminating the way for the first and covering the latter with darkness. At the bottom of the sea, miraculously dried by the wind that rose from the east when Moses stretched out his hand to the sea, the Jews crossed to the other side. When the Egyptians fiercely rushed after them in pursuit, the Lord commanded Moses to again stretch out the rod on the sea, and its separated waters came together, and the Egyptians perished in the depths of the sea. Through the event of the miraculous death of their enemies, Egyptian slavery was finally overthrown and the people’s faith in their Savior God and God’s chosen leader Moses was established.
11–12 art. The Jews' fear of the formidable Egyptian army was intensified by the hopelessness of their situation. They found themselves surrounded, on the one hand, by the desert, on the other, by steep mountain cliffs, in front by the sea and behind by the pursuing Egyptians. This area was located on the shores of the Red Sea northwest of the Gulf of Suez.
19th century Under Angel, present in the pillar of cloud, should be understood as the Son of God Himself (ch.).
The passage of the Jews through the Red Sea, according to the interpretation of the Apostle Paul, prefigured the New Testament sacrament of baptism. How the Israelites miraculously escaped from Egyptian slavery, baptized in the cloud and in the sea, according to the expression of the apostle (), so Christians in the waters of baptism are delivered from slavery to sin and the mental pharaoh - the devil. In addition, during the passage of the Jews through the Red Sea, which was impassable before the transition and remained so after the transition, St. The Church sees the image of the sacrament of the ever-virginity of the Mother of God (Theotokos, 5th tone).
Chapter XIX. Preparing the Jews for the Sinai legislation
In the third month, after leaving Egypt, the Jews camped at Mount Sinai. Here the Lord revealed to Moses His intention to enter into a special covenant with the Jewish people, according to which the Jews would have to be in the closest relationship to God, to become a chosen holy people, by royal sanctification. The Lord promised this great favor to the Jewish people on the condition that they strictly fulfill the will of God. When the people expressed full readiness for this, the Lord commanded Moses, over the course of two days, through purification, to prepare the people for a worthy meeting of their Lord, Who on the third day would descend on the mountain in cloud, fire and thunder. At this time, none of the people and animals, under threat of death, should have touched the base of the mountain. On the third day, the Lord appeared in a majestic and terrible atmosphere on Sinai. The mountain was covered with a thick cloud, smoked and swayed, lightning flashed above it and thunder roared, strong trumpet sounds were heard. The people brought by Moses to this mountain trembled in horror.
1–2 tbsp. The day the Jews arrived at Sinai, by all accounts, was the fiftieth day after their exodus from Egypt. Here, at this mountain, the Lord once called Moses as a liberator and leader of the Jews.
6 tbsp. Royal consecration, i.e. The Lord calls the Jews the kingdom of priests because He intends to bring them closer to Him in order to make them guardians of the revealed truths of faith and morality. Among the chosen people, the kingdom of God will be founded on earth, and the Lord, as King, will be present in it. Hence, the life of the Jewish people should have been distinguished by special holiness, like the life of the clergy. Such a high calling and position of Israel foreshadowed the spiritual closeness to God of the children of the New Testament Church, believers, who, according to St. the Apostle Peter, represent chosen race, royal priesthood, holy language, people of renewal ().
Chapter XX-i. Sinai legislation
In the hearing of all the people the Lord spoke the commandments of the Decalogue. The people, struck and frightened by thunder, trumpet sounds, the sight of flames and a smoking mountain, retreated in trepidation from Sinai and turned to Moses with a request that the Lord stop speaking directly to the people, and talk with Moses, passing on His laws through him. Moses encouraged the people and pointed out that the Lord deliberately appeared in such a majestic setting so that the people would feel the fear of the Lord and not sin. After this, Moses entered the darkness of the mountain and received here from God various religious and civil laws, which he later passed on to the Israelites.
1 tbsp. The God-Lawgiver who revealed His presence on Mount Sinai was Jesus Christ the Son of God; His voice, according to the testimony of the Apostle Paul, then shook the earth(), therefore He is called the Intercessor by the same apostle (), and among other sacred writers Angel (), Angel of the covenant ().
5 tbsp. Calling Himself a zealot for the Jewish people, the Lord humanly likens His relationship with the people to the close relationships that exist between spouses who passionately love each other.
2–17. The commandments of the Decalogue, which formed the basis of the Old Testament religion, succinctly express man’s duties in relation to God, to himself and to his neighbors. They briefly indicate that a person should live not for himself, but for God and his neighbors, to care in life mainly not about the body, but about the soul, to put in the foreground not his own interest, but the truth. The commandments of the Decalogue, according to the teaching of the Savior Himself, are also obligatory for us Christians, as well as for the Jews (Matt. V, 17). By the formidable situation of the Sinai legislation, the Lord wanted, on the one hand, to evoke in the hearts of the stiff-necked Israelites a feeling of reverence for the greatness of God, to instill a feeling of fear of breaking the law and to arouse respect for Moses, as his mediator before God. From the book of Deuteronomy, where the Genesis writer completes his narrative about this event, it is clear that the Lord not only agreed to the request of the fearful people to pass laws through Moses, but approved the fear of the people and revealed to Moses that He would subsequently raise up to the people of Israel a Prophet like Moses, who would proclaim the word of God, i.e. Jesus Christ ().
As for the civil laws given at Sinai, which provided for and determined the situation regarding slaves, court, family life, loans, etc. (XXI Ch. XXIII Ch.), then regarding them it should be noted that, despite their local character, adapted to the living conditions of the Jewish people, in many respects they are instructive for Christians, for example. laws about justice, about the poor, about generosity towards enemies, etc.
Chapter XXIV, 3–8 art. The solemn entry of God's chosen people into covenant with God
Having accepted all the given laws from God, Moses descended from the mountain and handed them over to the people, who unanimously promised to fulfill them (vv. 1–3). After this, the Jews solemnly entered into a covenant with God with mysteriously significant rites. This event happened as follows. Moses wrote down all the laws he had received in a book, then built an altar under the mountain and placed twelve stones according to the number of the 12 tribes of Israel. On the altar that had been set up, the young men of the children of Israel offered burnt offerings and peace offerings. Having taken the blood of animals from them, Moses poured half of it into bowls and the other half onto the altar. After this, he took the book of the covenant, read it aloud to the people, who at the same time made a promise to do the will of God. Finally, Moses sprinkled the sacrificial blood on all the people and said: This is the blood of the covenant that the Lord has made with you regarding all these words(8 tbsp.).
5 tbsp. The young men who performed the sacrifices were undoubtedly the first-born, since the right to perform sacred acts belonged to them by birthright and, by law, was acquired by God Himself before the establishment of the Levitical priesthood (;).
6–8. The ritual of sprinkling the blood of the entire people and the book of the covenant sealed and confirmed the Sinai covenant of God with the Jews, since among ancient peoples the shedding of blood when concluding alliances served as a sign of the strength and strength of these alliances. In this case, the blood itself was the oath of the contracting parties, according to which the fidelity of the contract was recognized as more valuable than life itself. But the bloody sprinkling of the book of the covenant and the people themselves, committed by Moses when entering into a covenant with God, in connection with sacrificial rites, had a deep religious significance. But the interpretation of St. Apostle Paul, it prefigured the atoning blood of Christ the Savior of the world, with which He sealed the new covenant established by Him (), which was prefigured in the Old Testament by the Sinai legislation (Art. VIII, 8-13; X, 16-17 Art.).
Description of the structure of the Tabernacle of Meeting
Tabernacle means tent, pavilion. In terms of its structure, the tabernacle of meeting really resembled a shepherd’s hut, only it was larger in size compared to it. It was rectangular in shape and was divided into two parts: the sanctuary and the holy of holies. Its walls were pillars placed in longitudinal and transverse rows and tightly attached to each other. They were made of expensive wood and completely overlaid with gold. Multi-colored curtains, which were made from the best fabrics, were hung from them.
The sanctuary was separated from the Holy of Holies by a special inner curtain, embroidered with cherubim, and occupied a space of two-thirds of the tabernacle. Here, in front of this curtain, there was a censer altar (a table the same size as the current thrones), on which incense from fragrant substances was erected in honor of God. On the right side of the sanctuary stood another table, twice as long and slightly lower than the first. This table was intended for laying, according to the number of tribes of Israel, 12 showbreads, which were replaced with new ones every Saturday, and was called the showbread meal. On the southern side of the sanctuary, opposite the table, there was placed a lamp made of pure gold with seven lamps, giving it the appearance of a tree; pure oil was constantly burning in them.
In the Holy of Holies was the main shrine of the tabernacle, the Ark of the Covenant, which was a kind of box with a width and height of almost an arshin, and a length of about one and a half arshins. It was built from the most expensive wood and was overlaid with gold inside and out. Its top was covered with a golden lid, along the edges of which were placed images of two cherubs with outstretched wings. The tablets of the covenant were kept in the ark, on which were inscribed the commandments of the Decalogue, a stamna (vessel) with manna, and Aaron’s rod, which had grown cold, which was later laid down.
A large courtyard was built in front of the tabernacle and around it, where sacrifices were made and where the people gathered. It was closed by a fence consisting of pillars with extended curtains. In the courtyard there was an altar of burnt offerings and a laver from which the priests took water to wash their hands, feet and sacrificial parts before performing sacred rites.
Along with all other Old Testament ritual institutions, the Tabernacle of Meeting, which served as a camp temple, as the only place for public and private worship of the Jewish people, had a symbolic and transformative significance. According to God Himself, it was the image of His residence among the sons of Israel (), was a symbol and visible image of the kingdom of God on earth, founded among the chosen people (). This explains the name of its tabernacle of meeting, testimony, revelation, as a visible place testifying to the spiritual presence of God among the Jewish people. All parts of the tabernacle and its accessories, by their internal meaning, pointed to the presence of God in this holy dwelling, and their very arrangement and decoration instructively reminded the Jews of how they were supposed to fulfill their liturgical and religious duties to God. For example, the holy of holies and the sanctuary were, as it were, the palace of the King of God, while the courtyard served as an image of His kingdom, where subjects approach Him with gifts and sacrifices. The tablets of the covenant in the ark signified that the law is the basis of the covenant with God (). The darkness of the Holy of Holies depicted the invisible majesty of God. The unattainability of this greatness for fallen humanity and the demand from it for holiness in the image of the All-Holy One were perfectly expressed even in the decoration and decoration of the tabernacle. The closer it was to the Holy of Holies, the more valuable and graceful it was. The metals and fabrics here were arranged so that the more precious was closer to Jehovah, and the lower in value was removed from Him. It was the same with people. The people, deprived of direct communication with God, were provided only with a courtyard, as the most distant place from the ark of the presence of God; priests, who were consecrated persons to serve God, were allowed to enter the sanctuary. Access to the Holy of Holies was given to only one high priest, and then only once a year, subject to strict adherence to the ritual requirements established for this. In the midst of such a situation, Old Testament man was involuntarily imbued with the thought of his insignificance before God and was encouraged to carry out the ritual orders of the law with reverence.
But besides this immediate meaning, the tabernacle, according to the instructions of the New Testament writers and St. fathers and teachers of the Church, had a mysterious and educational significance. She prefigured the New Testament Church of Christ. The Old Testament tabernacle was the seat of Jehovah among the descendants of Israel. The Church of Christ is the house of God (), in which the Lord promised to abide until the end of the age (Matt. XXVIII, 20).
The courtyard of the tabernacle, accessible to all believers and even pagans, depicted the universal character of the Church of Christ, open to all people who wish to become its members (). The altar of burnt offering prefigured the great Calvary Sacrifice - Jesus Christ, who acquired the Church with His blood. The laver prefigured the sacrament of baptism.
The sanctuary in a mysterious sense pointed to the militant Church of Christ, as the kingdom of grace, where, like the Old Testament priests, only true believers, washed by the waters of baptism and anointed by the Spirit of God in the sacrament of chrismation, enter. And just as those who had access to the sanctuary, entering it, ate the showbread, were illuminated by the lamps and burned incense on the incense altar, so Christians, having entered the New Testament Church, are worthy to eat the true bread of the animal - the body of Christ (;), to be enlightened light of the world- the gospel grace-filled teachings of Christ () and offer spiritual incense to God - prayers (). having in heaven the great Intercessor for himself, the eternal High Priest Jesus Christ ().
The Holy of Holies was an image of heaven, the triumphant Church, or the kingdom of glory. The once-a-year entry of the high priest here with sacrificial blood to cleanse the people symbolically pointed to Jesus Christ, who with His blood entered heaven forever and acquired eternal atonement and cleansing of the sins of all mankind (). The Ark of the Covenant prefigured the gracious throne of glory of the God-man, who ascended into heaven and sits at the right hand of God the Father. Manna prefigured the body and blood of Christ the Savior in the sacrament of the Eucharist and at the same time foreshadowed the manna hidden in the kingdom of glory (), i.e. The same Christ the Savior, Whom the sons of this kingdom will partake of no longer under the guise of bread and wine, but mysteriously, in the blissful experience of communion with Him (Tropus, according to 9 songs of the canon for Easter). Aaron's rod prefigured the holy tree of the cross of Christ and the mystery of the incarnation of the Son of God. The tablets of the covenant meant the fulfillment by Jesus Christ of the will of the Heavenly Father, which became the goal of the gospel New Testament service of people to God.
If the sanctuary, in its mysterious meaning, corresponds to the Christian temple, then the holy of holies in its spiritual meaning was related to the altar of the Christian temple, pointing with its main accessories to the main accessories of the latter. (For example, ark = throne, tablets of the covenant = Gospel, container of manna = tabernacle, rod = cross of Christ).
When the tabernacle of meeting with all its parts and accessories was built, the Lord commanded Moses to erect and consecrate it through anointing with sacred oil. At the same time, Moses was commanded to consecrate Aaron and his sons to serve at the tabernacle. A miraculous cloud covered the newly erected and consecrated tabernacle, and the glory of the Lord filled it (ch. XL).
