The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.

Taking a pioneering approach to commentary writing, Brevard Childs gives an entirely original treatment to the book of Exodus. Apart from the philological notes and translation, this commentary includes a form-critical section, looking at the growth of the tradition in its previous stages; a consideration of the meaning of the text in its present form; and a consideration of its meaning in its total Old Testament context. The Old Testament Library provides fresh and authoritative treatments of important aspects of Old Testament study through commentaries and general surveys. The contributors are scholars of international standing.

The Exodus has become a core tradition of Western civilization. Millions read it, retell it, and celebrate it. But did it happen? Biblical scholars, Egyptologists, archaeologists, historians, literary scholars, anthropologists, and filmmakers are drawn to it. Unable to find physical evidence until now, many archaeologists and scholars claim this mass migration is just a story, not history. Others oppose this conclusion, defending the biblical account. Like a detective on an intricate case no one has yet solved, pioneering Bible scholar and bestselling author of Who Wrote the Bible? Richard Elliott Friedman cuts through the noise — the serious studies and the wild theories — merging new findings with new insight. From a spectrum of disciplines, state-of-the-art archeological breakthroughs, and fresh discoveries within scripture, he brings real evidence of a historical basis for the exodus — the history behind the story. The biblical account of millions fleeing Egypt may be an exaggeration, but the exodus itself is not a myth. Friedman does not stop there. Known for his ability to make Bible scholarship accessible to readers, Friedman proceeds to reveal how much is at stake when we explore the historicity of the exodus. The implications, he writes, are monumental. We learn that it became the starting-point of the formation of monotheism, the defining concept of Judaism, Christianity, and Islam. Moreover, we learn that it precipitated the foundational ethic of loving one’s neighbors — including strangers — as oneself. He concludes, the actual exodus was the cradle of global values of compassion and equal rights today.

Reared in the ways of the God of the heavens during his early childhood, Moses, who was drawn from the water, was moved from his humble abode to one of privilege with every amenity. Temptation abounded, but the teaching of his mother in the way of truth lingered in his mind, even as he was tutored in the schools of the pharaoh. With his leadership and military training behind him, yet convinced of his sacred duty, he ached to see his people suffer. Thus, Moses committed the same grave error of many of his ancestors: taking matters into his own hands. An Egyptian oppressor died because of Moses’ misguided fervor, which sent him fleeing as a fugitive. In the mountains of Moses’ refuge, God broke down the strongholds of Egyptian influence. As forty years of Moses’ life passed in his wilderness hideaway, God instilled in His servant lessons of faith, patience, humility, and reverence. When Moses was humbled, God met him at the burning bush. He trembled at the thought of returning to the land of his birth to face a brotherly foe. Only then did God lay out His detailed instruction to rescue the Hebrew people. Together Moses and his brother Aaron took the message of God to the earthly king: “Let My people go.” The pharaoh met the brothers’ approach with wrath: “I know not Jehovah, neither will I let Israel go,” boasting that their God had no power to deliver them. Hence, a series of plagues bombarded the people of the Nile. Just before the tenth and final plague, Moses instructed God’s chosen with their course of action. They needed to submit to His command through obedience to heavenly direction just as we need to be surrendered so that we can be saved. When the cry of bereavement rose from the land of sun gods and papyrus reeds, the Hebrews were ready to go. The pharaoh once denounced the sovereign God: “Who is Jehovah, that I should obey His voice to let Israel go?” cried out as he hovered over the limp body of his firstborn, “Rise up, and get you forth from among my people. . . . Also take your flocks and herds . . . and be gone.” Thus, the descendents of Abraham, Isaac, and Jacob left the land of their bondage. When the grieving king learned that the whole enslaved nation had marched to the Red Sea instead of the desert, his ire burned within him. When the pursuing army approached, the God Almighty enveloped the opposition in a foggy cloud, blinding their view. As the darkness deepened over the Egyptians predators, confusion and dismay reigned. To the Hebrew people, however, that same cloud illuminated the encampment with the light of day, and hope resurged in their hearts. When Moses lifted his rod over the swelling waters, they parted, creating a walled pathway through the sea. God’s pillar lighted their way from shore to shore in that night of flight. The Psalmist penned of the following morning when the last Israelite footstep was safely on the eastern shore: “The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook” (Psalm 77:17–18). Thus, the Egyptians pursuers followed their firstborn into death. In only one night, God’s people experienced complete deliverance—men, women, children, and even their livestock. God has a plan of deliverance for those who have chosen Him as their Savior, Lord, and Friend that is greater than that of the miracle at the Red Sea. We may lay claim to the sacrifice of our Redeemer, and keep our eyes ever focused on Him rather than what sin may offer us for a season.

The exodus—the story of God leading his chosen people out of slavery in Egypt—stands as a pivotal event in the Old Testament. But if you listen closely, you will hear echoes of this story of redemption all throughout God's Word. Using music as a metaphor, the authors point us to the recurring theme of the exodus throughout the entire symphony of Scripture, shedding light on the Bible's unified message of salvation and restoration that is at the heart of God's plan for the world.