23 for from the time I came to Pharaoh and began to speak in your name, he began to do worse to this people; to deliver, You did not deliver Your people.
1 And the Lord said to Moses, Now you will see what I will do to Pharaoh; with a strong hand he will let them go; with a strong hand he will even drive them out of his land.
2 And God spoke to Moses, and said to him, I am the Lord.
3 I appeared to Abraham, Isaac and Jacob with _name_ “God Almighty”, but with _my_name_ “Lord” did not reveal himself to them;
4 And I have made my covenant with them, to give them the land of Canaan, the land of their sojourning, in which they sojourned.
5 And I heard the groaning of the children of Israel, because the Egyptians keep them in bondage, and I remembered my covenant.
6 So say to the children of Israel: I am the Lord, and I will bring you out from under the yoke of the Egyptians, and I will deliver you from their bondage, and I will save you with an outstretched arm and with great judgments;
7 And I will take you to myself as a people, and I will be your God, and you will know that I am the Lord your God, who brought you [out of the land of Egypt] from under the yoke of Egypt;
8 And I will bring you into the land for which I lifted up my hand and swore to give it to Abraham, Isaac and Jacob, and I will give it to you as an inheritance. I am the Lord.
9 Moses told this to the children of Israel; but they did not listen to Moses because of cowardice and the severity of the work.
10 And the Lord spoke to Moses, saying:
11 Go in and tell Pharaoh king of Egypt to let the children of Israel out of their land.
12 And Moses spoke before the Lord, saying, Behold, the children of Israel do not hear me; how will pharaoh listen to me? and I'm not verbal.
13 And the Lord spoke to Moses and Aaron, and gave them orders to the children of Israel and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
14 These are the chiefs of their generations: the sons of Reuben, the firstborn of Israel: Hanoch and Fallu, Hezron and Harmi: these are the families of Reuben.
15 The sons of Simeon: Jemuel, and Jamin, and Ogad, and Jachin, and Zohar, and Saul, the son of the Canaanite woman: these are the families of Simeon.
16 These are the names of the sons of Levi according to their families: Gershon and Koath and Merari. And the years of Levi's life were one hundred and thirty-seven.
17 The sons of Gershon: Libni and Shimei with their families.
18 The sons of Kohath: Amram, and Yitzgar, and Hebron, and Uzziel. And the years of Koaf's life were one hundred and thirty-three years.
19 The sons of Merari: Mahli and Mushi. These are the families of Levi according to their generations.
20 Amram took Jochebed his aunt to wife, and she bore him Aaron and Moses [and Miriam their sister]. And the years of Amram's life were one hundred and thirty-seven.
21 The sons of Izgar: Korah and Nepheg and Zihri.
22 The sons of Uzziel: Mishael and Elzafan and Sifri.
23 Aaron took to wife Elisabeth, daughter of Aminadab, sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.
24 The sons of Korah: Asher, Elkanah, and Aviasaph: these are the families of Korah.
25 Eleazar son of Aaron took to wife one of the daughters of Thuthiel, and she bore him Phinehas. These are the chiefs of the generations of the Leviites, according to their families.
26 Aaron and Moses, these are they to whom the Lord said, Bring the children of Israel out of the land of Egypt according to their armies.
27 They spoke to Pharaoh king of Egypt to bring the children of Israel out of Egypt; this is Moses and Aaron.
28 So at the time when the Lord was speaking to Moses in the land of Egypt,
29 The Lord spoke to Moses, saying: I am the Lord! tell Pharaoh, the king of Egypt, everything I tell you.
30 But Moses said before the Lord, Behold, I am speechless: how will Pharaoh listen to me?
1 But the Lord said to Moses, Look, I have made you God to Pharaoh, and Aaron your brother will be your prophet:
2 You will speak to [him] whatever I command you, and Aaron your brother will speak to Pharaoh to let the children of Israel go out of his land;
3 but I will harden the heart of Pharaoh, and I will show many my signs and my wonders in the land of Egypt;
4 Pharaoh will not listen to you, and I will lay my hand on Egypt and bring out my army, my people, the sons of Israel, out of the land of Egypt with great judgments;
5 Then [all] the Egyptians will know that I am the Lord, when I stretch out my hand on Egypt and bring the children of Israel out of their midst.
6 And Moses and Aaron did as the Lord commanded them, so they did.
7 Moses was eighty, and Aaron [his brother] eighty-three years old, when they began to speak to Pharaoh.
8 And the Lord spoke to Moses and Aaron, saying:
9 If Pharaoh says to you: Make [a sign or] a miracle, then you say to Aaron [your brother], Take your rod and throw it [on the ground] before Pharaoh [and before his servants], and it will become a serpent.
10 Moses and Aaron went to Pharaoh [and to his servants] and did as the Lord commanded [them]. And Aaron threw his staff before Pharaoh and before his servants, and it became a serpent.
11 And Pharaoh called wise men [Egyptian] and sorcerers; and these magicians of Egypt did the same with their charms:
12 Each of them threw down his rod, and they became snakes, but Aaron's rod swallowed up their rods.
13 Pharaoh's heart was hardened, and he did not listen to them, just as the Lord had spoken to [them].
14 And the Lord said to Moses, Pharaoh's heart is hardened; he does not want to let the people go.
15 Go to Pharaoh tomorrow: behold, he will go out to the water; you stand in his way, on the bank of the river, and take the rod that turned into a snake, take it in your hand
16 And say to him, The Lord God of the Jews has sent me to say to you, Let my people go, that they may serve me in the wilderness; but behold, you have not listened until now.
17 Thus says the LORD: By this you will know that I am the LORD; behold, with the rod that is in my hand, I will strike the water that is in the river, and it will turn into blood,
18 And the fish in the river will die, and the river will stink, and it will be abominable for the Egyptians to drink the water of the river.
19 And the Lord said unto Moses, Say unto Aaron [your brother], Take thy rod [in thy hand], and stretch out thy hand over the waters of the Egyptians: over their rivers, over their streams, over their lakes, and over every container of their waters, and they shall be turned into into blood, and there will be blood throughout all the land of Egypt, both in vessels of wood and of stone.
20 And Moses and Aaron did as the Lord commanded [them]. And [Aaron] lifted up [his] rod and struck the water of the river before the eyes of Pharaoh and before the eyes of his servants, and all the water in the river turned into blood,
21 And the fish in the river died, and the river stank, and the Egyptians could not drink the water of the river; and there was blood over all the land of Egypt.
22 And the magicians of Egypt did the same with their charms. And Pharaoh's heart was hardened, and he did not listen to them, just as the Lord had spoken.
23 And Pharaoh turned and went to his house; and his heart was not moved even by this.
24 And all the Egyptians began to dig near the river to find water to drink, because they could not drink water from the river.
25 And it was seven days after the Lord struck the river.
1 And the Lord said to Moses, Go to Pharaoh and say to him, Thus says the Lord: Let my people go, that they may serve me;
2 But if you refuse to let go, behold, I will strike all your region with frogs;
3 And the river shall swell with frogs, and they shall come out and enter into your house, and into your bedroom, and into your bed, and into the houses of your servants, and into your people, and into your ovens, and into your kneaders,
4 Frogs will come up on you and on your people and on all your servants.
5 And the Lord said to Moses, Say to Aaron [your brother], Stretch out your hand with your staff over the rivers, over the streams, and over the lakes, and bring out the frogs on the land of Egypt.
6 Aaron stretched out his hand over the waters of Egypt [and brought out frogs]; and the frogs came out and covered the land of Egypt.
7 And the magicians [of Egypt] did the same with their charms, and brought out frogs into the land of Egypt.
8 And Pharaoh called Moses and Aaron and said, Pray [for me] to the Lord, that he remove the frogs from me and from my people, and I will let the people of Israel go to sacrifice to the Lord.
9 Moses said to Pharaoh, appoint me yourself when to pray for you, for your servants and for your people, so that the frogs disappear from you, [from your people,] in your houses, and remain only in the river.
1 Moses was tending the sheep of Jethro, his father-in-law, the priest of Midian. One day he led the flock far into the wilderness and came to the mountain of God, Horeb.2 And the angel of the Lord appeared to him in a flame of fire from the midst of the thorn bush. And he saw that the bush of thorns was burning with fire, but the bush was not consumed.
3 Moses said, I will go and see this great sight, which is why the bush does not burn.
4 The Lord saw that he was going to look, and God called to him from among the bush, and said: Moses! Moses! He said: Here I am, Lord!
5 And God said, Come not hither; put off thy sandals from off thy feet, for the place whereon thou standest is holy ground.
6 And he said to him: I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses covered his face because he was afraid to look at God.
7 And the Lord said to Moses: I have seen the suffering of my people in Egypt, and I have heard their cry from their ministers; I know his grief
8 And I go to deliver him out of the hand of the Egyptians and bring him out of this land and bring him into a good and spacious land, where milk and honey flow, into the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Gergesites, the Hivites, and the Jebusites.
9 And behold, the cry of the children of Israel has already come to me, and I see the oppression with which the Egyptians oppress them.
10 So go: I will send you to Pharaoh king of Egypt; and bring my people, the children of Israel, out of Egypt.
11 Moses said to God, Who am I, that I should go to Pharaoh king of Egypt and bring the children of Israel out of Egypt?
12 And God said: I will be with you, and this is a sign for you that I have sent you: when you bring my people out of Egypt, you will serve God on this mountain.
13 And Moses said to God, Behold, I will come to the children of Israel and say to them, The God of your fathers has sent me to you. And they will say to me: What is His name? What should I tell them?
14 God said to Moses: I am who I am. And he said, So say to the children of Israel: The Jehovah who is has sent me to you.
15 And God again said to Moses, Say thus to the children of Israel: The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you. This is my name forever, and the remembrance of me from generation to generation.
16 Go, gather the elders of the children of Israel, and say to them, The Lord God of your fathers appeared to me, the God of Abraham, the God of Isaac, and the God of Jacob, and said, I visited you and saw what was happening to you in Egypt.
17 And he said, I will bring you out of the oppression of Egypt into the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Gergesites, the Hivites, and the Jebusites, a land flowing with milk and honey.
18 And they will listen to your voice, and you and the elders of Israel will go to Pharaoh king of Egypt, and say to him, The Lord God of the Jews has called us; therefore let us go into the wilderness, for a journey of three days, to offer sacrifice to the Lord our God.
19 But I know that Pharaoh king of Egypt will not let you go unless you force him with a strong hand;
20 And I will stretch out my hand and smite Egypt with all my wonders which I will do in the midst of it; and after that he will let you go.
21 And I will give this people favor in the sight of the Egyptians; and when you go, you will not go empty-handed:
22 Every woman will beg from her neighbor and from the woman who lives in her house, things of silver and things of gold, and clothes, and you will dress your sons and your daughters with them, and you will rob the Egyptians.
The word "Bible" in translation means "books", that is, it is big Book, which itself consists of several. Indeed, the whole Bible consists of many parts, which not only differ in content and style of presentation, but were written by various authors over several centuries.
First of all, the Bible is divided into the New Testament and the Old Testament. Summary each part, or rather a small annotation to each book can be read in the Law of God or Orthodox Encyclopedia. The Old Testament begins with the book of Genesis.
"Genesis" is a book that tells about the creation of the world, the fall of man, the history of antediluvian civilization, the history of the flood. About halfway through the book, the story switches to the story of one family: the family of Abraham. It was the descendants of Abraham who became the ancestors of the entire Jewish people. It was this small nation that for centuries kept faith in true God, so its history is given Special attention. The twelve sons of Jacob, Joseph, and the coming of the Jews to Egypt are the highlights of the last chapters of Genesis.
Exodus (Old Testament), summary
The book of Exodus is the second book of the Old Testament. It was written by Moses, like Genesis, and begins the story from the moment when the life of the descendants of Jacob in Egypt became unbearable.
"Exodus" is the story of the flight of the chosen people from Egypt and the search for their land. In the desert, the commandments will be given to Moses, the same ten commandments that are still taught to children in Sunday schools. The stories of the parting sea, the manna that descends from heaven, and the golden calf are all from the book of Exodus.
There are 39 books in the Old Testament, and they are all very different. Not all of them are historical or lawful, like Genesis or Exodus. There are also poetic works, for example, "Ecclesiastes", there are prophetic ones, for example, "The Book of the Prophet Isaiah."
Perhaps the most famous and frequently used book is the Psalter (Old Testament). It is difficult to convey the summary of this book, since it consists entirely of poems. These verses were written, of course, not in Russian, so the rhyme and meter were lost in translation. But all the same, poetic images, repentant or joyful mood, reasoning about the will of God remained.
In general, the Old Testament is the books of the Jewish people. Christians consider them prophetic and find many indications in the text that Christ is the Messiah. For them, the essence of the Old Testament is to bring the Jewish people to Christ, to accept Him as Savior. Modern Jews do not agree with this at all. For Jews, the composition and text of these books is somewhat different from the Christian version.
Is it worth reading the Bible, and if so, why?
First of all, the Bible is a book about God. If a person is interested in faith, if he wants to find out for himself the meaning of his life and what is happening in general, it is worth reading the Bible.
Many heroes of paintings, books and even musical works are mentioned in the Bible. In order to refresh the memory of the deeds of King Saul or quickly recall all the plagues of Egypt, you can read the brochure: “The Bible. Old Testament. Summary". But still, everyone should read this book in its entirety at least once.
Upon the exit of the Jews from Egypt, at one of the first camps (Sokkhoth), the Lord gave Moses a law according to which every first-born male from all the people should be dedicated to God, and all the first-born from domestic animals should also be dedicated to God, and the unclean of them were commanded be replaced by a clean or cash ransom. Ransoms were also imposed for the first-born from people. This law, together with the Feast of Unleavened Bread, was to be strictly observed when the Jews settled in the Promised Land.
1–6 art. The immediate historical and moral significance of the law concerning the firstborn was the same as that 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, having allocated for this service their first-born, who had the rights of priesthood before the election of the tribe of Levi.
In a figurative sense, the law on the firstborn pointed to the “firstborn word” - Jesus Christ, Who, as the firstborn of the Virgin Mary, was consecrated 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 Jews crossing the Red Sea
Shortly after the release of the Jews from Egypt, the pharaoh regretted that he had let free laborers go and decided to chase after them. The Jews, located on the shores of the Red Sea, when they saw the approaching army of the pharaoh, were horrified and began to grumble at Moses, reproaching him for leading them out of Egypt. Moses encourages the people, pointing to the help of God. Meanwhile, the Lord, answering the inner prayer of Moses, ordered with a blow of the rod to part the sea and continue on his way. At the same time, the Angel, who had guided the Jews in a pillar of cloud, stood between the Jews and the Egyptians, illuminating the path of the former and covering the latter with darkness. According to the miraculously drained by the wind that rose from the east, when Moses stretched out his hand on the sea, the bottom of the sea, the Jews crossed to the other side. When the Egyptians fiercely rushed after them, the Lord commanded Moses to again stretch out the rod on the sea, and its divided waters converged, and the Egyptians perished in the depths of the sea. By the event of the miraculous death of the enemies, Egyptian slavery was finally overthrown and the faith of the people in their Redeemer God and God-chosen leader Moses was established.
11–12 st. The fear of the Jews from the formidable Egyptian army was intensified by the hopelessness of their situation. They were surrounded, on the one hand, by the desert, on the other, by the sheer cliffs of the mountains, in front of the sea and behind the pursuing Egyptians. This area was located on the coast of the Red Sea to the north-west of the Gulf of Suez.
19 Art. Under an angel who were present in the cloudy pillar should understand the Son of God Himself (ch.).
The passage of the Jews across the Red Sea, according to the interpretation of the Apostle Paul, represented the New Testament sacrament of baptism. How the Israelites were miraculously saved 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 get rid of slavery to sin and the mental pharaoh - the devil. In addition, in the passage of the Jews through the Red Sea, which was impassable before the crossing and remained so after the crossing, St. sees the image of the sacrament of ever-virginity of the Mother of God (Bogorodich. 5th voice).
Chapter XIX. Preparing the Jews for the Sinai Legislation
In the third month, after leaving Egypt, the Jews encamped 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 nation, royal sanctification. This is His great favor the Lord promised the Jewish people on the condition that they strictly fulfill the will of God. When the people, for their part, expressed their full readiness for this, the Lord commanded Moses, in the course of two days, through purification, to prepare the people for a worthy meeting of their Lord, Who on the third day will descend on the mountain in cloud, fire and thunder. At this time, none of the people and animals, under the threat of death, was supposed to touch the foot of the mountain. On the third day, the Lord appeared in a majestic and terrible atmosphere at Sinai. The mountain was covered with a thick cloud, it smoked and wavered, lightning flashed above it and thunder rumbled, strong trumpet sounds were heard. The people brought by Moses to this mountain trembled in horror.
1–2 tbsp. The day of the arrival of the Jews at Sinai, according to the general opinion, was the fiftieth day after their departure from Egypt. Here at this mountain, the Lord once called Moses as a liberator and leader of the Jews.
6 art. Royal consecration, i.e. The Lord calls the Jews the Kingdom of Priests because He intends to bring them closer to Himself in order to make them guardians of the revealed truths of faith and morality. In the midst of the chosen people, the kingdom of God on earth will be founded, 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, the believers, who, according to St. Apostle Peter, represent the race is chosen, the royal ordination, the language is holy, the people of renewal ().
Chapter XX. Sinai law
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 a flame and a smoking mountain, retreated in awe from Sinai and turned to Moses with a request that the Lord stop talking directly with the people, and talked 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 that the people would feel fear of the Lord and not sin. After that, Moses entered the darkness of the mountain and received here from God various religious and civil laws, which he then passed on to the Israelites.
1 st. The God-Legislator who manifested His presence on Mount Sinai was the Son of God; His voice According to the Apostle Paul, then shook the earth(), therefore He is called the Advocate by the same apostle (), while other sacred writers an angel (), Covenant angel ().
5 st. Calling Himself a zealot for the Jewish people, the Lord humanly likens His relationship to the people to the intimate relationship that exists between spouses, fervently loving friend friend .
2–17. The commandments of the ten words, which are the basis old testament religion, succinctly expresses the duties of a person in relation to God, to himself and to his neighbors. They briefly indicate that a person should not live for himself, but for God and his neighbors, take care in life mainly not about the body, but about the soul, put in the foreground not his own interest, but the truth. The commandments of the Decalogue, according to the teachings 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 arouse in the hearts of the hard-headed Israelites a feeling of reverence for the majesty of God, to instill a sense of fear of the violation of the law and to arouse respect for Moses, as his mediator before God. From the book of Deuteronomy, where the Writer completes his account of 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 later 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 provision on slaves, court, family life, loan, etc. (XXI ch. XXIII ch.), then with regard to them it should be noted that, despite their local character, adapted to the conditions of life of the Jewish people, in many respects they are instructive for Christians, for example. laws about judgment, about the poor, about generosity towards enemies, etc.
Chapter XXIV, 3-8 Art. Solemn Entry of the Chosen People of God into Covenant with God
Having received all these laws from God, Moses descended from the mountain and handed them over to the people, who unanimously promised to fulfill them (verses 1-3). After that, the Jews solemnly entered into a covenant with God with mysteriously significant rites. This event took place in the following way. Moses wrote down all the laws he received in a book, then he built an altar under the mountain and placed twelve stones according to the number of the 12 tribes of Israel. On the altar set up, the young men of the children of Israel offered burnt offerings and peace offerings. Taking from them the blood of animals, Moses poured half of it into bowls, and the other half on the altar. After that, 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: behold the blood of the covenant which the Lord hath made with you concerning all these words(8 st.).
5 art. The youths who performed the sacrifices were undoubtedly the firstborn, since the right to perform the priesthood belonged to them by birthright and was acquired by them by law by God Himself before the establishment of the Levitical priesthood (; ).
6–8. The ritual of sprinkling the blood of the whole people and the book of the covenant sealed and affirmed the Sinai covenant of God with the Jews, since among the ancient peoples the shedding of blood at the conclusion of alliances served as a sign of strength, the strength of these alliances. At the same time, the blood itself was an oath of the contracting parties, according to which the fidelity of the contract was recognized as more precious than life itself. But the bloody sprinkling of the book of the covenant and the people themselves, performed by Moses when entering into a covenant with God, in connection with the sacrificial sacred rites, had a deep religious significance. But the interpretation of St. Apostle Paul, it represented the redemptive blood of Christ the Savior of the world, with which He sealed the New Testament(), 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 witness
Tabernacle means tent, tent. In terms of its structure, the tabernacle of witness really looked like a shepherd's hut, only it was larger in comparison with it. It was a rectangular 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. They were hung with multi-colored veils, which were made from the best fabrics.
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 veil, there was a censer altar (a table the same size as today's 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 somewhat lower than the first. This table was intended for laying, according to the number of the tribes of Israel, 12 presentation loaves, which were replaced with new ones every Sabbath, and was called the presentation meal. On the southern side of the sanctuary, opposite the refectory, was placed a lamp made of pure gold with seven lamps, giving it the appearance of a tree, in which pure oil was constantly burning.
In the holy of holies was main shrine 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 an arshin and a half. It was made of 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 and was later laid down.
In front of the tabernacle and around it, a large courtyard was set up, where sacrifices were made and where the people gathered. It was closed by a fence, which consisted of pillars with outstretched curtains. In the courtyard were: an altar of burnt offerings and a laver, from which the priests took water to wash their hands, feet and sacrificial parts before performing the sacred rites.
Along with all other Old Testament ritual institutions, the tabernacle of witness, 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, she 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 her tabernacle of testimonies, testimonies, revelations, as a visible place that testified to the spiritual presence of God among the Jewish people. All parts of the tabernacle and its accessories, by their inner meaning, pointed to the presence of God in this holy dwelling, and their very location and decoration instructively reminded the Jews of how they were 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 approached 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 mankind and the demand from it for holiness in the image of the Most Holy One was perfectly expressed even in the decoration and decoration of the tabernacle. The closer her belonging was to the holy of holies, the more she was distinguished by value and grace. Metals and fabrics here were arranged in such a way that the more precious was closer to Jehovah, and the lower in dignity was removed from Him. It was the same with people. The people, deprived of direct communion with God, were given only the courtyard, as the most remote place from the ark of the presence of God; the priests, who were consecrated persons for the service of God, were allowed to enter the sanctuary. Access to the holy of holies was given only to one high priest, and then only once a year, subject to strict observance of the ritual prescriptions established for this. In the midst of such an environment, the Old Testament man was involuntarily imbued with the thought of his insignificance before God and was urged to fulfill with reverence the ceremonial orders of the law.
But besides this closest meaning, the tabernacle, at the direction of the New Testament writers and St. fathers and teachers of the Church, had a mysteriously representative meaning. She represented the New Testament 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 dwell 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 want to become its members (). The altar of burnt offering represented the great Calvary Sacrifice - Jesus Christ, who acquired with His blood. The laver represented the sacrament of baptism.
The sanctuary in a mysterious sense pointed to the militant Christ, as the kingdom of grace, where, like the priests of the Old Testament, only true believers, washed by the waters of baptism and anointed with the Spirit of God, are anointed in the sacrament. And just as those who had access to the sanctuary, entering it, ate the showbread, were illuminated from the lamps and burned incense on the censer altar, so Christians, having entered the New Testament Church, are honored to eat the true bread of the animal - the body of Christ ().
The Holy of Holies was the image of heaven, the Church triumphant, or the kingdom of glory. The once-a-year entry of the high priest here with sacrificial blood to purify the people figuratively pointed to Jesus Christ, Who with His blood entered heaven forever and acquired eternal redemption and cleansing of the sins of all mankind (). The ark of the covenant represented the blessed throne of the glory of the God-man who ascended into heaven and sits at the right hand of God the Father. Manna represented the body and blood of Christ the Savior in the sacrament of the Eucharist and at the same time foreshadowed the hidden manna in the kingdom of glory (), i.e. The same Christ the Savior, Whom the sons of this kingdom will no longer partake of under the guise of bread and wine, but mysteriously, in the blessed tasting of communion with Him (Trop, according to 9 songs of the canon for Easter). The rod of Aaron represented the holy tree of the cross of Christ and the sacrament 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 Christian temple, pointing with their main accessories to the main accessories of the latter. (For example, the kivot = the throne, the tablets of the covenant = the Gospel, the stone with manna = the tabernacle, the rod = the cross of Christ).
When the tabernacle of witness with all its parts and accessories was arranged, the Lord commanded Moses to set up and consecrate it by anointing it with holy 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).
Introduction.
In Hebrew, the title of this book is "Elle Shemot" ("Here 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 thereafter. The Bible itself unambiguously testifies in favor of this fact. Thus, the Bible shows that Moses was capable of doing such a thing ("And Moses was taught all the wisdom of Egypt," Acts 7:22). The book of Exodus leaves no doubt about the authorship of Moses. God ordered Moses to write down how the military clash of Israel under the command of Joshua with the Amalekites took place ("Write this for memory in a book"; Ex. 17:14).
In addition, Moses wrote down everything that the Lord told him at Sinai (And Moses wrote all the words of the Lord; Ex. 24:4). These writings of his are called the "Books of the Covenant" (24:7). On Mount Sinai, the Lord said to Moses: "Write for yourself these words" (34:27), and Moses "wrote on the tablets the words of the covenant, the Decalogue" (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 of Deuteronomy 31:24 "Moses wrote in the book all the words of this law to the end."
In other books of the Old Testament we also find confirmation that the author of the Exodus was Moses. So, 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" (Nehemiah 13:1).
Writing time.
In 1 Kings. 6:1 the time interval between the exodus of the Jews and the beginning of the construction of the temple by Solomon (he began to build it in the fourth year of his reign) is determined to be 480 years. Since the fourth year of Solomon's reign was 966 B.C., the exodus must have taken place in 1446. Also, by the time of Jephthah (ca. 1100 B.C.), Israel had already been in the promised land for 300 years (Judg. 11:26). If we add 40 years in the desert to 300 years and some time required to conquer Esevon, it turns out that the exodus took place in the middle of the 15th century BC.
Archaeological data in Egypt relating to this period correspond to 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 Easter, Ex. 12:29). It is known that at the beginning of his reign, Amenhotep II (1450-1425 BC) suppressed uprisings of the discontented 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 fought wars in Palestine very often, it becomes clear why they deployed military garrisons and built "cities for supplies" (1:11) in the Delta region: they needed this to facilitate movement between the Syro-Palestinian settlements and Egypt.
In addition, the events that took place in Palestine around 1400 B.C. are consistent with the conquests led by Joshua. Archaeological evidence suggests that Jericho, Ain, and Hazor were destroyed around 1400. One of the scholars comes to the following conclusion: "All the remains of material culture found on the territory of Palestine say the same thing as the data known from the literature: the mentioned conquests took place exactly at the time that the biblical historians definitely testify to" (Bruce K. Woltke ).
It took the Israelites exactly three months to cross from Egypt to the Sinai desert (Ex. 19:1-2). It is logical to think that Moses compiled his book while they were encamped there, or soon after (1446 B.C.). It is also logical that what is described in it begins some time 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 form of government under the leadership of Moses. This government was carried out through the new "constitution" of the Mosaic covenant (19:3-19). Jünger notes:
"The book of Exodus is intended to focus attention on the great act of redeeming the descendants of Jacob and establishing from them 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 bondage. Dealing with them as with a chosen people through whom the Redeemer is to appear, Jehovah also binds them to Himself by the bonds of the Mosaic covenant and dwells among them under the cover of a cloud of glory.
Thus, the exodus is a link between the source of 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 freed from bondage and "placed" under the shadow of the Mosaic covenant so that they could become "a holy nation" (Ex. 19:6) and pave the way for the blessing of the Gentiles (Gen. 12:3; compare "I will set you ... into a light for the Gentiles", Isaiah 42:6). So, two points are highlighted in the book of Exodus: redemption and consecration.
Historical setting.
1. The history of Egypt before the exodus of the Jews. Ancient Egypt stretched over a distance of about 900 km. from Aswan (ancient Siena), the first cataract on the Nile River, north towards the Mediterranean. His territory included the narrow valley of the Nile (from Aswan to Memphis) and the Delta, a vast triangle stretching from Memphis to the sea.
South of Asswan lay ancient land 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 just north of Cairo. In those days when Memphis was the capital, foreigners called his name called the whole country. 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.
Story ancient egypt is divided by scientists into three periods: pre-dynastic (approximately 3500-3100 BC), the period of the first dynasties (approximately 3100-2686 BC) and dynastic (2686-332 BC). ).
In the pre-dynastic 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. It included 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 3-6 dynasties (about 2686-2181 BC) was characterized by rapid progress in the field of culture and technology. During these centuries, known as the Old Kingdom period, the great pyramids were built, and the pharaohs, absolute monarchs, ruled from Memphis with an iron fist.
The first transitional period (dynasties 7-11; 2181-1991) corresponded to the time of decline. Then came the period of the Middle Kingdom (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 Amenemfet I, the founder of a prosperous 12th dynasty. This was the "golden age" of Egypt, when arts and crafts flourished again, and the well-being of the population increased. And it was in this happy era that Joseph appeared in Egypt, becoming Pharaoh's prime minister, and after him came Jacob and his sons (1876 B.C.; Gen. 46:6).
The second transitional period (about 1786-1567) corresponded to the rule of 13-17 dynasties. During the 13th and 14th dynasties, Egypt again began to decline. And during the 15th and 16th dynasties, the country was conquered by the Hyksos, a people of Semitic-Asiatic 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 Sekeneir 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 (about 1567-1220; 18-19th dynasty) began, which was destined to become one of the most brilliant periods in the history of Egypt. Egypt became great power whose influence extended beyond the Euphrates River. During the years of the 18th dynasty, the events described in the book of Exodus took place. It was a time when a new wave of Egyptian nationalism began to erode the previously tolerant attitude towards foreigners that was characteristic of the Hyksos.
For defense purposes, the Egyptians began to create an empire and pushed their borders deep 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. The 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 ruled from about 1526 to 1512. Moses was born in his reign (about 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 the son of Thutmose I, Thutmose II (1512-1504), died, power passed to Thutmose III. Since he was too young, Hatshepsut became the actual ruler under him (in 1503). She remained "co-ruler" of Thutmose III until 1482.
During the brilliant reign of Hatshepsut, Egypt prospered. It was at this time that the young years of Moses, spent by him at the royal court, fell. But after the death of Hatshepsut 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 of the monuments in Egypt. It was probably at that time that Moses fled from the now unfriendly royal environment to Media. And Thutmose III became a mighty builder of his state, in whose limits Syria was also included.
Thutmose III was succeeded by 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, since he was unable to conduct significant military campaigns. And, perhaps, his weak fighting capacity 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 "Sleep Stella", dating back to the time of Thutmose IV, it is written that the god Harem-akht announced to him, the young prince, in a dream that the day would come when he would become king. If Thutmose IV were the eldest son of the pharaoh, he would not need to confirm his right to the throne. It is logical, therefore, to assume that he was one of the younger sons of Amenhotep II. And this is consistent with what is written 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 period of the New Kingdom 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 a lot of discussion about which path Israel followed when they left Egypt. The matter is complicated by the inaccurate translation of the Hebrew "yam soup" 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 swampy lagoons and lakes.
There are two points of view about the possible place of outcome. Supporters of the "northern point of view" attribute it to a lagoon near the Mediterranean Sea, and supporters of the "southern" (or central) point of view - to the south of Sukhof, "placing" it near Lake Balach or Lake Timsach.
God was taking 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 face the Egyptian soldiers.
Supporters of the "northern point of view" believe that Mount Sinai was in the vicinity of Kadesh-Barnea. The available data testify, however, in favor of the fact that we are talking about Mount Sinai in the southern part of the peninsula.
After all, the Israelites left Ramses and went to Succoth, passing about 50 kilometers to the southeast (Ex. 12:37; Numbers 33:5). Near Sukhoth, they were miraculously delivered from the army of Amenhotep II, who pursued them in chariots. In favor of the "southern point of view" is the fact that the wilderness of Sur (Ex. 15:22), where Israel ended up crossing the Red Sea, is located directly east of Succoth. And one more thing: strong easterly winds could affect the water in lakes Balakh and Timsakh exactly as it is described in 14:21.
Book plan:
I. Deliverance of God's people from Egypt (chapters 1-18)
A. The Oppression of Israel in Egypt (Chapter 1)
1. The environment in which the events took place; Israel and Egypt (1:1-7)
2. Oppression: Israel under Pharaoh (1:8-22)
B. Deliverer of Israel (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)
C. Moses' return to Egypt (4:18-31) C. Moses' struggle with the Egyptian pharaoh (5:1 - 12:36)
1. Moses clashes 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. Transfer 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. Building the tabernacle (chapters 35-40)
1. Preparations for the erection of the tabernacle (35:1 - 36:7)
2. The erection 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 presence with His people (40:34-38)
