Critical Evaluation of Exodus
Write (2000 words) a critical interpretation (exegesis) of Exod 1:8-22
WORD COUNT 2090
The book of Exodus has been described as of “central importance” “one of the most gripping narratives in the Hebrew Bible”. Exodus 1 sets the stage for this great drama which is central to the Old Testament. In the passage under review in this essay is a vivid description of the oppression and chaos into which the Hebrew people are plunged at the behest of an unnamed Pharaoh. Whilst there is little evidence to suggest that the events of the Exodus occurred as described, it is an important cultural and religious narrative which deserves attention. The Exodus story has been described as a logical account considering it was written much later than it occurred and owes its existence to the cultural memory of a nomadic people. It is a written version of stories that have been handed down through generation. Initial written down in the 7th century BCE and then extensively edited by the Priestly writers in the 6th century it reflects and retells the oppression of a people and their escape to freedom.
Scholars appear to follow two separate trains of thought about the temporal location of this story. The first and oldest setting is based on the numbers that are reflected in Exodus 12:40; Judges 11:26; and 1 Kings 6:1 which provide a possible date of 1440BCE. The second era is that of Rameses II who scholars identify as the unnamed Pharaoh because amongst other indicators, there are records which show that during his reign the towns of Pithom & Rameses were constructed in around 1270BCE. At these sites the pharaoh “set taskmasters over them (the Hebrews) to oppress them with forced labour” (Exod1:11.) There is a wide level of consensus amongst the majority of scholars that sometime between 1290 BCE and 1224BE the Exodus occurred. Egyptian records indicate that it was the work of the lower classes which resulted in the cities construction and this also ties into
WORD COUNT 2090
The book of Exodus has been described as of “central importance” “one of the most gripping narratives in the Hebrew Bible”. Exodus 1 sets the stage for this great drama which is central to the Old Testament. In the passage under review in this essay is a vivid description of the oppression and chaos into which the Hebrew people are plunged at the behest of an unnamed Pharaoh. Whilst there is little evidence to suggest that the events of the Exodus occurred as described, it is an important cultural and religious narrative which deserves attention. The Exodus story has been described as a logical account considering it was written much later than it occurred and owes its existence to the cultural memory of a nomadic people. It is a written version of stories that have been handed down through generation. Initial written down in the 7th century BCE and then extensively edited by the Priestly writers in the 6th century it reflects and retells the oppression of a people and their escape to freedom.
Scholars appear to follow two separate trains of thought about the temporal location of this story. The first and oldest setting is based on the numbers that are reflected in Exodus 12:40; Judges 11:26; and 1 Kings 6:1 which provide a possible date of 1440BCE. The second era is that of Rameses II who scholars identify as the unnamed Pharaoh because amongst other indicators, there are records which show that during his reign the towns of Pithom & Rameses were constructed in around 1270BCE. At these sites the pharaoh “set taskmasters over them (the Hebrews) to oppress them with forced labour” (Exod1:11.) There is a wide level of consensus amongst the majority of scholars that sometime between 1290 BCE and 1224BE the Exodus occurred. Egyptian records indicate that it was the work of the lower classes which resulted in the cities construction and this also ties into
Bibliography: Baden J.S., “From Joseph to Moses: The Narratives of Exodus 1-2” Vetus Testamentum 62 (2012) 133-158 Boadt, Lawrence., "Exodus." In The Catholic Study Bible Eslinger,L., “Freedom or Knowledge? Perspective and Purpose in the Exodus Narrative (Exodus 1-15)” Journal for the Study of the Old Testament. (1991)16:43 accessed via jot.sagepub.com on 07 April 2013, DOI 10.1177/030908929101605203 Medvei, V.C Wicke,D., “The literary structure of Exodus 1:2 –0 2:10” Journal for the Study of the Old Testament (1982.) 99-107 DOI 10.1177/030908928200702407 Accessed 6 April 2013 ------------------------------------------------- [ 1 ]. M. Vervenne “ Current tendencies and developments in the study of the book of Exodus,” in M Vervenne (eds) , Studies in the book of Exodus (Leuven University Press; Belgium 1995) 21 [ 2 ] [ 4 ]. N. Naʾaman “The Exodus Story: Between Historical Memory and Historiographical Composition” Journal of Ancient Near Eastern Religions 11 (2011) 39–69 accessed 01-04-2013 DOI 10.1163/156853312x629162 [ 5 ] [ 6 ]. Lawrence Boadt, "Exodus." In The Catholic Study Bible. Oxford Biblical Studies Online, http://www.oxfordbiblicalstudies.com/article/book/obso-9780195282801/obso-9780195282801-chapter-10 (accessed 07-Apr-2013). [ 25 ]. Lyle Eslinger, “Freedom or Knowledge? Perspective and Purpose in the Exodus Narrative (Exodus 1-15)” Journal for the Study of the Old Testament. (1991)16:43 accessed via jot.sagepub.com on 07 April 2013, DOI 10.1177/030908929101605203 [ 26 ] [ 41 ]. Medvei, V.C. The Jews & the Bible A history of Endocrinology (MTP Press, Lancaster 1982)29-37 [ 42 ] [ 45 ]. Donald Wicke, “The literary structure of Exodus 1:2 –0 2:10” Journal for the Study of the Old Testament (1982.) 99-107 DOI 10.1177/030908928200702407 Accessed 6 April 2013 [ 46 ]