Dating exodus

In short, there are no compelling reasons to modify in any substantial way the traditional 1446 for the exodus of the Israelites from Egyptian bondage.

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But emphasis is also placed on his attributes of justice, truthfulness, mercy, faithfulness and holiness.

Thus to know God’s “name” is to know him and to know his character (see –15; 6:3). Neither the affliction of Israel nor the plagues in Egypt were outside his control.

In addition, the archaeological evidence itself has become increasingly ambiguous, and recent evaluations have tended to redate some of it to the 18th dynasty.

Also, the name Rameses in could very well be the result of an editorial updating by someone who lived centuries after Moses—a procedure that probably accounts for the appearance of the same word in Ge (see note there).

The same phrase occurs in Ge 46:8, where it likewise introduces a list of the names of those Israelites “who went to Egypt with Jacob” (1:1).

Thus Exodus was not intended to exist separately, but was thought of as a continuation of a narrative that began in Genesis and was completed in Leviticus, Numbers and Deuteronomy.

The covenant at Sinai is but another step in God’s fulfillment of his promise to the patriarchs (–17; 6:2–8; 19:3–8).

The Biblical message of salvation is likewise powerfully set forth in this book. But the heart of redemption theology is best seen in the Passover narrative of ch. 24, and the account of God’s gracious renewal of that covenant after Israel’s blatant unfaithfulness to it in their worship of the golden calf (see 34:1–14and notes).

These and similar lines of argument lead to a date for the exodus of c.

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