Beyond Grammar,

Unveiling Deeper

Meaning:

 

What does it mean by “His covenant” in Exodus 2:24?

 

             The LORD’S promise will never be broken. The promise has been fulfilled when the LORD promised to Abram that he will have many sons like the stars in the sky and dust of the earth that is impossible to be counted (Gen 13:16; 15:5). Aside from the promise, there is a prediction that the descendants of Abram will be enslaved by the Egyptians for four hundred years (Gen 15:13; Exo 12:40-41; Acts 7:6).

 

             The context of chapter 2:24 is about God’s remembrance to the promise that He gave to Abraham; to rescue his offspring from their oppression. In this chapter, the LORD saved the life of Moses because he will be used by the LORD to save his fellow Israelites from slavery.

 

A. The prediction of multiplication and oppression

 

            We will not understand the meaning of Exodus 2:24 without understanding the whole narrative of Chapter 2; but it is much better if we will read the whole book of Exodus. In order for us to understand Exodus 2:24, we must study the historical and logical context of Exodus 2:24.[1]

 

            Exodus chapter 1 has a connection with chapter 2 because of the conjunction וַ followed by a verb יֵּלֶךְ. The context of chapter 1 is about the multiplication of the Israelites in the land of Egypt, and the oppression of the Egyptians towards the Israelites.[1] Exodus 1 can be divided into three sections:

 

 

[1] T. Desmond Alexander, “The Israelites in Egypt: Introduction,” in Apollos Old Testament Commentary Exodus (Downers Grove, IL: InterVarsity Press, 2017), 33.

[1] Grant R. Osborne, “Context,” in Hermeneutical Spiral A Comprehensive Introduction to Biblical Interpretation, Second (Downers Grove, IL: InterVarsity Press, 2006), 36–56.

 

 

           In Exodus 1:1-7 we can read that the sons of Israel’s (בְנֵי יִשְׂרָאֵל) fertility rate in Egypt were increasing, and it became a threat to the lives of Egyptians (Exo 1:8-10). What is the relevance of the fertility of the Israelites in the land of Egypt? The fertility rate of the Israelites in Egypt is the fulfillment of the LORD to the Patriarchs (i.e., Abraham, Isaac, Jacob).[1] The first promise of the LORD has been fulfilled when the LORD said to Abram that, I [The LORD] will make your offspring like the dust of the earth (Gen 13:16; 15:5; 17:1-8; 21:11-13; 22:17-18; 28:3-4; 13-14; 32:12; 35:11-12; 46:6-7; 48:4).

 

            All stories have plots. Now, we will witness the harshness of life for the sons of Israel. In Exodus 1:8-14, an unknown king who did not know Joseph decided with the Egyptians (עַמּוֹ) to make a wise decision (נִתְחַכְּמָה) to govern them in a harsh way.[1] The Egyptians and Pharaoh appointed (יָּשִׂימוּ) task masters (שָׂרֵי מִסִּים) to afflict him (the people of Israel).[2] This second event in the Israelites’ lives was the fulfillment of the LORD’s prediction to Abram (Gen 15:13) that they will be enslaved (עֲבָדוּם) and afflicted (עִנּוּ) for four hundred years (אַרְבַּע מֵאוֹת שָׁנָה).

 

         The oppression in Exodus 1 when Pharaoh decided to eliminate the rapid fertility of the Hebrews. The first plan of Pharaoh was, commanding the Hebrew midwives (לַמְיַלְּדֹת הָעִבְרִיֹּת) like Shiphrah, and Puah to kill the Hebrew boys, and save the Hebrew girls (Exo 1:15-16). If we will examine the story, why did Pharaoh, the most powerful person in Egypt, will command the midwives to kill the Hebrews, instead of his soldiers?

 

       Harris has an interesting explanation why Pharaoh commanded the midwives to kill all Hebrew boys. The probable reason why Pharaoh commanded the Hebrew wives is because he wanted to cover up his scheme of infanticide by miscarriage.[1] This is an interesting explanation because if Pharaoh commanded his soldiers to kill all the Hebrew boys, then the Hebrews will retaliate and they will surely win, because they are more numerous than the Egyptians.

 

      The first plan of Pharaoh failed. He had another plan, and he addressed it to his people. From stillbirth, Pharaoh commanded his people to throw all Hebrew boys into the Nile; and let the Hebrew girls live (Exo 1:15-22).[1]

 

 

[1] Victor P. Hamilton, “Two God-Fearing Midwives,” in Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2012), 11–16. If Pharaoh wanted to eliminate the Hebrews, he should have commanded his people to eliminate even the Hebrew girls; but his decree was to save them. The surest answer on his decree was, to intermarry with the Egyptians.

 

 

[1] Maurice D. Harris, “Chapter 2: The Women Who Saved Moses Civil Disobedience and the Seeds of Redemption,” in Moses: A Stranger among Us (Eugene, OR: Wipf and Stock Publishers, 2012), See on Perlego.

[1] This Pharoah was probably Rameses II (1279-1213 B.C.). See, John H. Walton, Victor H. Matthews, and Mark W. Chavalas, The IVP Bible Background Commentary: Old Testament (IVP Bible Background Commentary Set) (Downers Grove, IL: IVP Academic, 2000), 77.

 

 

[2] The Hebrew word for to afflict is עַנֹּתוֹ. This verb is in 3rd person, singular, masculine. The literal translation of this word is “to afflict him”, or “to treat him harshly”.  This verb modifies the phrase, עַם בְּנֵי יִשְׂרָאֵל (The Israelite people).  

 

 

[1] Alan R. Cole, “Israel in Egypt (1:1-11:10),” in Exodus: An Introduction and Commentary (Tyndale Old Testament Commentaries), vol. Second (Westmont, IL: IVP Academic, 2008), See on Perlego.

 

B. The preparation of salvation

       

            I have already established that the LORD fulfilled all of His promise, and predictions to Abram that his offspring will be numerous and will be oppressed by the Egyptians. Chapter 2 talks about the LORD’s preparation of salvation for the sons of Israel, through Moses. The second chapter of Exodus can be divided into 4 sections:

 

 

         I will discuss in this section that the life, and actions of Moses in Exodus 2 was a foreshadow of what the LORD will do in Egypt, and to the sons of Israel. In the adult years of Moses, we can read that Moses struck the Egyptian (Exo 2:11), and saved the seven daughters from oppression of the shepherds (2:17). These acts of striking, and saving of Moses were just a hint that the LORD will strike Egypt and Pharaoh,[1] and save the sons of Israel from oppression.[2] Lastly, the life of Moses in the reeds was a mirror of what the sons of Israel will experience as they walk through the Sea of Reeds. 

 

       In chapter 2:1-10, the author was giving the readers a narrative when Moses was saved from infanticide because he will be used by the LORD to save His people from oppression. In the story, Moses’ unnamed mother placed him in a reed basket coated with tar and was placed on the reeds of the riverbank (Exo 2:5). The basket coated with tar has an allusion in Genesis 6:14, when the LORD commanded Noah to build an ark that was made from cypress wood and waterproofed it with tar. The basket of Moses, and the ark of Noah symbolize salvation from danger.

 

        There is an allusion in Exodus 2:3, when Moses was found in the reeds along the riverbank. The Hebrew word for reeds is סוּף (sūp̄). This Hebrew word was also used in Exodus 13:18, and 15:4; 22. The allusion of this is, this סוּף (sūp̄) became the pathway of the LORD to save Moses, and His people from the hands of the Egyptians, and Pharaoh.[1]

 

       In Exodus 2:12, the author of Exodus narrated that Moses struck (וַיַּךְ) and killed the Egyptian, and hid the dead Egyptian in the sand. The word יַּךְ comes from the Hebrew verb (נָכָה). This Hebrew verb was also in Exodus 3:20 in the context of the LORD striking Egypt with the plagues. What is the lesson when Moses struck the Egyptian? The heroic act of Moses was a foreshadow of what the LORD will do in Egypt. To strike (נָכָה) Egypt with plagues was part of God’s salvation to the sons of Israel.

 

       In Exodus 2:17, when Moses was in Midian sitting by a well, he saw shepherds came towards the seven daughters of Reuel, the priest of Midian and drove them away. Another heroic act from Moses, when he stood up, saved the women, and watered their flock. These three verbs, He stood up (יָּקׇם), saved them (יּוֹשִׁעָן), and he watered (יַּשְׁקְ) were the acts of the LORD towards the sons of Israel.

 

       In Exodus 6:4, the word הֲקִמֹתִי in Hiphil was told by the LORD to establish himself the covenant of the land that was promised to the patriarchs. In Exodus 14:30, the LORD fulfilled His promises to the patriarchs that He will save the sons of Israel from the hands of the Egyptians when the Israelites walk through Sea of Reeds. After the salvation, the provision of the LORD for the Israelites continued in the wilderness. The LORD provided water through Moses, when the Israelites complained that there was no water at Rephidim (Exo 17:1-7).

 

The LORD’s promise to Abram was the reason why Abram’s sons were freed

 

      I have connected already the reason why the sons of Israel were saved from the hands of the Egyptians, through Moses. Now, the reason why they were saved from the hands of the Egyptians is because of the LORD’S covenant with Abram. The LORD has many promises to Abram that we can read in Genesis, but I will be focusing more on His promise that He will save His people from slavery. 

 

       The word "covenant” (בְּרִיתוֹ) in Exodus 2:24 connects to the promise of God to Abraham in Genesis 15.[1] The LORD will be responsible for taking the sons of Abraham (formerly Abram) out from slavery (Gen 15:12-15), and the LORD’s judgment against the nation who will enslave and oppress His people for 400 years (Gen 15:13).

 

        When it comes to the LORD’s salvation, we can read in Genesis 15:7 an allusion of God’s deliverance when Yahweh declared to Abram. The LORD declared to Abram that He was responsible for bringing him out of Ur (הוֹצֵאתִיךָ). The LORD said to Abram: אֲנִי יְהֹוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים (I am the LORD who is responsible for bringing you out from Ur of the Chaldeans).

 

        This verb הוֹצֵאתִיךָ in Genesis 15:7 is also repeated by the LORD in the wilderness (Exo 20:2). For the second time, the LORD was now speaking to Moses for the sake of the sons of Israel. The LORD said, אָנֹכִי יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִ͏ים (I am the LORD your God who is responsible for bringing you out from the land of Egypt; from the house of slavery).

 

Summary

         The LORD’s covenant to Abram will be ambiguous to the readers if they won’t read chapter 2 apart from chapter 1 of Exodus, and of the narratives in the book of Genesis. It was very clear in the Old Testament that “His covenant” בְּרִיתוֹ to Abram is the reason why the LORD prepared Moses for the salvation of the sons of Israel. The promise of descendants and the prediction of oppression have been already fulfilled. Now, the guarantee of salvation from oppression will be on its way, when Moses grows up.

 

         The acts of Moses in Exodus 2 were typologies of what the LORD will do to the Egyptians, and to the sons of Israel. Just like Moses who struck the Egyptian for the sake of saving a fellow Hebrew, the LORD will strike Egypt because of His promise to Abram that He will strike the nation that they serve (See. Gen 15:14). If Moses saved the Midianites from oppression, and watered their flock, the LORD will save His flock from oppression, and watered the flock in the wilderness.

 

 

[1] Walton, Matthews, and Chavalas, The IVP Bible Background Commentary: Old Testament (IVP Bible Background Commentary Set), 48. In the ancient near east, animals are sacrificed for a covenant ritual. Both parties who made an agreement will pass through the divided carcass as a symbol that they will fulfill their agreement. A party who broke the covenant will be cursed like the dead animal (cf. Jer 34:18). 

[1] Peter Enns, “Exodus 2:1-10,” in Exodus (The NIV Application Commentary), First (Grand Rapids, MI: Zondervan Academic, 2000), See on Perlego.

[1] Victor P. Hamilton, “Moses’ First Attempt at Mediation (2:11-15),” in Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2012), 27–32.

[2] Victor P. Hamilton, “Moses Flees To Midian (2:16-22),” in Exodus: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2012), 33–39.

 

BIBLIOGRAPHY

Alexander, T. Desmond. “The Israelites in Egypt: Introduction.” In Apollos Old Testament Commentary Exodus, 33. Downers Grove, IL: InterVarsity Press, 2017.

Cole, Alan R. “Israel in Egypt (1:1-11:10).” In Exodus: An Introduction and Commentary (Tyndale Old Testament Commentaries), Second:See on Perlego. Westmont, IL: IVP Academic, 2008.

Enns, Peter. “Exodus 2:1-10.” In Exodus (The NIV Application Commentary), First., See on Perlego. Grand Rapids, MI: Zondervan Academic, 2000.

Hamilton, Victor P. “Moses’ First Attempt at Mediation (2:11-15).” In Exodus: An Exegetical Commentary, 27–32. Grand Rapids, MI: Baker Academic, 2012.

———. “Moses Flees To Midian (2:16-22).” In Exodus: An Exegetical Commentary, 33–39. Grand Rapids, MI: Baker Academic, 2012.

———. “Two God-Fearing Midwives.” In Exodus: An Exegetical Commentary, 11–16. Grand Rapids, MI: Baker Academic, 2012.

Harris, Maurice D. “Chapter 2: The Women Who Saved Moses Civil Disobedience and the Seeds of Redemption.” In Moses: A Stranger among Us, See on Perlego. Eugene, OR: Wipf and Stock Publishers, 2012.

Osborne, Grant R. “Context.” In Hermeneutical Spiral A Comprehensive Introduction to Biblical Interpretation, Second., 36–56. Downers Grove, IL: InterVarsity Press, 2006.

Walton, John H., Victor H. Matthews, and Mark W. Chavalas. The IVP Bible Background Commentary: Old Testament (IVP Bible Background Commentary Set). Downers Grove, IL: IVP Academic, 2000.