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EXO Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40
13:3 The ‘Flat Bread Celebration’
3 Then Mosheh told the people, “Always remember this day, that you went out of Egypt, rescued from slavery, because Yahweh used his power to bring you out from there. And nothing with yeast in it can be eaten when you celebrate this. 4 Today you are leaving in the month of Aviv, 5 and when Yahweh brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and the Yebusites (which he swore to your fathers to give to you—a land flowing with milk and honey) you must observe this ceremony in this same month. 6 You must eat only flat bread for seven days, and then on the seventh day, it will be a festival to honour Yahweh. 7 Again, you must only eat flat bread for seven days—not only that you mustn’t even have any risen bread, nor must you have any yeast within any of your borders. 8 On that festival day, you must tell your children, ‘This is because of what Yahweh did for us when we left Egypt.’ 9 It’ll be like a reminder written on your hand and a prompt in front of your eyes, so that you’ll remember to pass on Yahweh’s instructions because he used his power to bring you out of Egypt. 10 So you must follow those instructions at the appointed time year after year.
13:11 Offering up the oldest children
11 Later, when Yahweh brings you into the land of the Canaanites as he promised to you and your ancestors, and he gives it to you, 12 then hand over to Yahweh all oldest children, and all the oldest animal offspring that are yours. The males are for Yahweh.[ref] 13 In the case of the oldest donkey foal, you must buy it back by killing a lamb instead of it. If you don’t buy it back, you must kill the donkey by breaking its neck. You must buy back every one of your oldest sons, 14 and in the future when your son asks you, ‘What’s that about?’ then you must tell him, ‘We were enslaved in Egypt, but Yahweh used his incredible power to bring us out. 15 And so it was that when Far’oh was too stubborn to let us go, then Yahweh struck all of the oldest sons and oldest male animals in Egypt. That’s why we offer all the oldest offspring to Yahweh, and why we need to buy back all our oldest sons.’ 16 So you must place a reminder on your hand and hanging on your forehead that Yahweh used his incredible power to bring us out of Egypt.”
13:17 Led by cloud and fire
17 When Far’oh released the people, God didn’t lead them through the land of the Philistines, although that way was shorter, because he said, “It’s best if the people don’t have to face war immediately, or they might change their minds and then want to return to Egypt.” 18 So God caused the people to take the path going towards the wilderness and the Red Sea.[fn] The Israeli left Egypt in formation as if ready for battle.
19 Mosheh ensured that the bones of Yosef were taken with them, because many years back Yosef had made the Israelis vow, saying, “God will certainly take notice of you all, and you must take my bones up with you from here.”[ref]
20 The people travelled on from Succoth and camped at Etham on the edge of the wilderness. 21 During the day, Yahweh went ahead of them in a pillar of cloud to lead them on the way, and at nighttime, he went in a pillar of fire to be light to them, so they could travel both in the daytime and at night. 22 The daytime pillar of cloud and the nighttime pillar of fire didn’t ever leave their place in front of the people.
13:18 Probably towards the Gulf of Suez: see https://armstronginstitute.org/339-where-did-the-red-sea-crossing-take-place.
Exodus 13-19; Numbers 33
Like several other events recorded in Scripture, the Bible’s account of the Israelites’ journey from Egypt to Mount Sinai includes an abundance of geographical references, yet it remains one of the most hotly debated topics among scholars, and numerous theories have been offered. The vast majority of geographical references provided in the story are disputed, including the place where the Israelites crossed the Red Sea, the location of Mount Sinai (see Proposed Locations for Mount Sinai map), and the various stops along the Israelites’ journey. A few locations have been established with some degree of scholarly consensus, but even these are not without opposing viewpoints. Amidst this incredible diversity of opinion, however, a single verse provides one of the most helpful clues for weighing the merits of one viewpoint over another: “By the way of Mount Seir it takes eleven days to reach Kadesh-barnea from Horeb” (Deuteronomy 1:2). For those who assume the Bible’s account to be trustworthy, this verse appears to require the following for any theory to be considered viable: 1) Kadesh-barnea and Mount Sinai must have been located at a distance from each other that could reasonably have been expected to take eleven days for an entire nation of people with small children, flocks, equipment, and perhaps even elderly members to travel on foot; and 2) the pace established by this distance over eleven days should most likely be considered the typical pace for the Israelites as they traveled from place to place along the other parts of the journey. This two-pronged test clearly strains many of the theories put forth to this point, especially when one factors in the time references given for the start of the journey (Exodus 12:6; Numbers 33:3), the middle of the journey (Exodus 16:1; Numbers 33:8), and the end of the journey (Exodus 19:1). In short, the journey from Rameses to the Wilderness of Sin took 31 days, since it included the 15th day of the second month, and the rest of the journey took another 16 days, assuming they arrived at Mount Sinai on the 15th day (not the first day, etc.) of the third month. Along with these criteria, a theory’s overall congruence with other established geographical and archeological data should bolster its credibility over other proposals. Another consideration is the extreme similarity between the events at Rephidim (Exodus 17) and the events at Kadesh-barnea (Numbers 20:1-13; 27:12-14; Deuteronomy 32:51; Ezekiel 47:19; 48:28), raising the question of whether Rephidim (meaning “resting places”) is in fact Kadesh-barnea. With these things in mind, the map below proposes a route for the exodus that meets virtually all of these criteria. A careful analysis and explanation of all the elements of the map is far beyond the scope of this article, but a few key points should be noted. The term Red Sea, in addition to referring to what we now regard it, must have also applied to the interconnected lakes and marshlands that lay along what is now the Suez Canal. Also, the portion of the journey that passed through the wilderness for three days without water (Exodus 15:22; Numbers 33:8) may have been comprised of a partial first day, a full second day, and a partial third day, much like Jesus’ time in the tomb is reckoned as three days in Matthew 12:40. Most notably, Mount Sinai is placed on this map at Gebel Khashm et-Tarif, which is appropriately located near, but not in, Midian (Exodus 3:1; 18:5; Numbers 10:29-30). It is also located 89 miles from Kadesh-barnea (assuming Kadesh is at Tall al-Quderat), which establishes a reasonable pace of 7.6 miles (12.2 km) per day to travel between them in 11 days. This lines up well with several known sources of water along that route (e.g., `Ain Qedeis [Hazar-addar?], Tamilat Suwelima [Hor-haggiggad?], and the spring at Kuntillet al-Girafi [unknown ancient identification]). This general pace then synchronizes very well with the timetable and distances required by this map for the other parts of the journey. The distance from Rameses to the Wilderness of Sin (where it is located here) could be completed in under 26 days, leaving an acceptable buffer of about 5 days for the parting of the Red Sea and perhaps a slower pace through the Wilderness of Shur/Etham. The entire journey took about 60 days, and the journey from the Wilderness of Sin to Mount Sinai took about 29 days. This leaves an acceptable buffer of time to complete the rest of the journey (about 16 days of travel) with a very adequate two weeks of extra time for Jethro to visit Moses and the Israelites to do battle with the Amalekites (Exodus 17-18). It should be noted that this timetable generally assumes (but does not necessarily require) that travel continued on sabbath days, but Scripture does not make clear whether travel was prohibited as work prior to the giving of the law at Mount Sinai.
EXO Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40