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Theological Significance of Exodus; Feminist Roles

ASSIGNMENT TITLE / TOPIC:______________________________________
In Exodus Event
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SUBJECT: PENTATEUCH
SUBMITTED TO: Rev. Dr. Benin B.R

NAME OF THE STUDENT: Cressida Shindle M

PROGRAM: M. DIV / B.TH YEAR OF ADMISSION: 2021

DATE OF SUBMISSION: 20/10/23 REG NO.

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 CONTENT

Theological Significance of Exodus 1

a) Covenant Relationship with God: 1

b) Theophany and the Presence of God: 4

c) Sanctuary and Worship 8

d) Social Justice and Ethical Imperatives 10

e) Typological Significance 12

Feminist Roles in the Book of Exodus 14

Bibliography 18
 Cressida 1

Theological Significance of Exodus

The Book of Exodus holds a profound theological significance as it chronicles the pivotal

events in the history of the Israelites, particularly their liberation from Egyptian bondage. At its

core, Exodus reveals the establishment of the Mosaic Covenant, a sacred pact between God and

humanity, and underscores the paramount importance of faith in God's grace. Theophanies, or

divine manifestations, exemplify God's presence and holiness, symbolizing His desire for a close

relationship with His people. The concept of sanctuary and worship highlights the need for a

central place of divine encounter, emphasizing God's immanence and transcendence.

Furthermore, the Book of Exodus offers rich typological significance, foreshadowing the life,

death, and resurrection of Jesus Christ. Amidst this theological exploration, it is crucial to

acknowledge the often-overlooked role of women in Exodus. While male figures are prominent,

women like Shifra, Puah, Yocheved, Pharaoh's daughter, and Miriam demonstrate unwavering

courage and compassion in the face of injustice, serving as powerful examples of resistance,

empathy, and faith. This paper will delve into these theological and gender dynamics,

illuminating the multifaceted significance of the Book of Exodus.

a) Covenant Relationship with God:

Exodus prominently features the establishment of the Mosaic Covenant between God and

the Israelites, initiated at Mount Sinai. This sacred covenant, known as the Sinaitic Covenant or

the Mosaic Covenant, is based on God's revelation of the Ten Commandments and additional

laws. The term "covenant," represented by the Hebrew word "berit," signifies a treaty among

nations, an agreement between individuals, and in this context, a profound pact between God and
 Cressida 2

humanity. This covenant encompasses signs, sacrifices, and a solemn oath, binding the

relationship with promises of blessings for compliance and curses for defiance.1

Throughout Exodus, this covenant is reaffirmed, with God personally addressing the

people and Moses ratifying the terms through various rituals, including altars, sacrifices, and the

symbolic use of blood. The recurring theme underscores the gravity of this commitment.

However, the Israelites quickly betray their covenant promise by crafting an idol during

Moses' absence. This transgression leads to the dramatic smashing of the stone tablets,

symbolizing the broken covenant. Yet, God's mercy prevents total devastation, sparing the nation

through Moses' intercession. To highlight that the covenant is rooted in grace rather than strict

justice, God renews it. In this renewal, He articulates His attributes of mercy, grace, patience,

love, faithfulness, and forgiveness, reiterating the covenant's gracious foundation. Moses pleads

for pardon, and God responds with the assurance of miraculous works performed for His people.

These promises within the covenant encompass several aspects. Firstly, Israel is

designated as God's treasured possession, signifying a unique relationship with blessings beyond

those of other nations. However, this privilege often led to national pride and disdain for the

Gentiles rather than fostering humility and reverence, a theme later expanded upon in the New

Testament. Secondly, Israel is promised to be a kingdom of royal priests, granting intimate access

to God and representing His people. This elevated status is emphasized when they are referred to

as a royal priesthood, echoing the New Testament concept in 1 Peter 2:9. Thirdly, Israel is to

become a holy nation, set apart and morally aligned with God, mirroring His character and moral

standards. Fourthly, God pledges to defend Israel from their enemies, vowing to be an adversary
1
Ralph F. Wilson, “5. The Covenant at Mount Sinai (Exodus 19-24),” Jesus Walk, accessed
September 18, 2023, https://www.jesuswalk.com/moses/5_covenant.htm#_ftn3.
 Cressida 3

to those who oppose them and promising to perform marvellous works that display His glory

among the nations. Lastly, at the foundation of all these promises lies God's mercy, grace, and

forgiveness, as beautifully articulated in Exodus 34:6–7.

From the outset, it's evident that the Mosaic Covenant doesn't demand sinless perfection

as a condition. Instead, it emphasizes grace and forgiveness. Exodus 34:7 explicitly states that

the Lord forgives iniquity, transgression, and sin, forming the foundation of the covenant.

Therefore, Exodus 19:5, which calls for obedience to God's voice and covenant, doesn't imply

earning blessings through works but maintaining an attitude of receiving God's grace and mercy.

Israel's commitment involves loving God wholeheartedly and not prioritizing other

values over Him. This love naturally leads to obedience, reflecting their devotion. It's crucial to

understand that this obedience doesn't equate to earning God's grace, but it serves as evidence of

their love for His grace.

To share in the covenant blessings, trusting a gracious and forgiving God, as seen in

Exodus 34:6–7, is vital for receiving forgiveness and embracing His gracious promises. Trust

becomes the fundamental condition for Israel to experience God's blessings. However, it is clear

from several verses in the Old Testament that Israel's persistent disobedience to the covenant is

due to disbelief. Psalm 78:22 emphasizes that Israel's lack of trust in God's ability to save them,

caused Him to become enraged. Hebrews 3:19 provides additional evidence that the exiled

generation's inability to enter the promised land was due to their lack of faith. Hebrews 4:2

emphasizes the necessity of faith for the covenant's beneficiaries.

Therefore, the following three points support the notion that Israel must satisfy the

requirement of faith: first, the covenant is restored based on grace, granting a merciful pardon for
 Cressida 4

sins, which requires faith to be accepted. Second, God pledges mercy to those who love Him,

necessitating faith in His reliability and responsibility for their salvation, as shown by the

imagery of God carrying them on the wings of eagles. Third, numerous texts from the Old and

New Testaments suggest that Israel's disobedience was motivated by a lack of faith in God. As a

result, the Mosaic covenant requires obedience motivated by faith.2

The Old Covenant, delivered by Moses, bound Israel to God for over 1,200 years.

However, God foreshadowed its replacement, the New Covenant, fulfilled through Jesus. This

new covenant, distinct from the Old, isn't based on the insufficient "blood of bulls and goats"

(Hebrews 10:4) but on Jesus' perfect sacrifice, symbolized by "the precious blood of Christ, a

lamb without blemish or defect" (1 Peter 1:19).3

b) Theophany and the Presence of God:

The term "theophany" originates from the fusion of "theo," meaning God, and "phaino,"

meaning appearance, signifying visible or audible displays of God's presence and character to

humanity. Theophanies in the Old Testament often foreshadow the incarnation of Jesus Christ,

serving as symbolic and personal interactions between God and man throughout this period.4

At Mount Horeb, God's first theophany to Moses occurs through a burning bush that

remains unconsumed by fire, signifying its extraordinary nature as not an ordinary fire. Fire was

commonly associated with the presence of God during that time. In Exodus 3:2, an angel of the

Lord appeared in a flame of fire within the bush. And this was no ordinary angel because he
2
John Piper, God’s Covenant Through Moses (Minneapolis: Desiring God, December 11, 1983).
3
Wilson, “The Covenant at Mount Sinai.”
4
Mikey Mewborn, “9 - Theophanies in the OT,” YouTube, February 6, 2019, education video,
https://www.youtube.com/watch?v=K0U1eUcjius.
 Cressida 5

revealed his identity as the God of Abraham, Isaac, and Jacob. This manifestation of an angel

possibly signifies the Shekinah glory of God or the presence of the pre-incarnate Christ within

the burning bush, appearing as fire.5

This theophany also reveals God's character, highlighting His graciousness and inherent

holiness. While God condescends to interact with humanity, He remains awe-inspiring and even

dangerous, as indicated when He instructs Moses not to approach too closely or to remove his

sandals on holy ground. The Sinai revelation parallels this scenario. Israel was instructed to

remain on the outskirts of the sacred area, prohibited from ascending the mountain, much like

Moses did. This underscores the separation between sinful humanity and God's holiness,

emphasizing the need for an intermediary like Christ, who alone can enter the most holy place in

the temple. The fear Moses feels in God's presence further accentuates His holiness and

authority.6

During the conversation with Moses, God reveals His name, "YHWH," which signifies

His character. This revelation, to Charles Gianotti, clarifies that although the name YHWH

existed before Moses' time, its meaning remained a mystery until then. Understanding the divine

name equates to knowing the character of God it represents. Some even argue that while the

Hebrews may have heard Yahweh's name, they had not yet come to know Him personally.

Therefore, God disclosed His name, Yahweh, to reveal His character and make Himself known

to His people.

5
“Theophanies in the Old Testament: The Creator at Work in His World,” The Institute for
Creation Research, March 29, 2019,
https://www.icr.org/article/theophanies-old-testament-creator.
6
Andrew Mcdonald, “Pentateuch Presentation: God’s Theophany to Moses,” YouTube, February
24, 2015, educational video, https://www.youtube.com/watch?v=CM2FJ8x9lrM.
 Cressida 6

William L. Lane emphasizes the terms "the God of..." are equivalent to helper and

saviour. God assures Israel that He will deliver them from their current plight when He says, "I

am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob" (Exodus

3:6). God is the guide, helper, and sustainer of the patriarchs. This name-title appears again

precisely when God promises His people to rescue and deliverance in verses like Exodus 3:15,

16, and 4:5, as a guarantee of that deliverance. It also implores God's role as a Saviour - one of

His defining qualities.

When God reveals to Moses that He has witnessed the suffering of His people and plans

to rescue them, it becomes evident that He is not a distant and dispassionate deity merely

observing humanity. Instead, God is deeply involved and compassionate. He sees their plight,

listens to their cries, and possesses profound knowledge of their situation. He actively intervenes

in human affairs, delivering them and leading them to a spacious and abundant land, ultimately

leading them to rest in Him.

A second name, "’ehyeh ’ăšer ’ehyeh" or "I AM THAT I AM," is revealed by God in

response to Moses' query about His name. According to John Durham, this name signifies God's

authoritative and constant presence, either as a reference to His creative power or as a theological

statement of His unwavering presence.

After being freed from Egypt, the Israelites journeyed to Mount Sinai, where God

extended an invitation to a covenant relationship and revealed His yearning for a close bond with

His people. This invitation reveals God's character and emphasises His desire for intimacy.

The second theophany at Mount Sinai (Exodus 19-24) and the portable pillar involves

fleeting elements of cloud and fire. In Exodus 19:18, Mount Sinai is covered in smoke as the
 Cressida 7

Lord descends in fire, accompanied by smoke billowing like a furnace, and the mountain

violently trembles. This dramatic event includes thunder and lightning (v. 16), leaving witnesses

trembling in its aftermath (Exodus 20:18). Several theories attempt to explain these theophanic

images.

Some, like Martin Noh and Jörg Jeremias, propose volcanic activity, while others, such as

Frank Cross and Thomas Mann, point to storm imagery with clouds, thunder, and lightning,

drawing parallels with the storm god Ba'al (Cross: 157, 164–69; Mann: 17). The Bible frequently

employs storm imagery to depict the divine, as seen in various biblical texts (e.g., Psalms

18:8–16; 29:7–8; 68:8–9; 77; Habakkuk 3:5–6; Nahum 1; Ezekiel 1:4; Zechariah 9:14; Exodus

13:22; 19:16).

Another suggestion, endorsed by Gerhard von Rad and Walter Beyerlin, is that the

smoke, fire, clouds, and even the kiln-like appearance relate to a cultic origin involving incense

offerings (Von Rad; Beyerlin: 156–57). Von Rad also cites other texts where theophany and

covenant occur together, reinforcing the idea of a divine presence (Exodus 20; Deuteronomy

33:2, 4; Judges 5:4–5; Habakkuk 3).7 However, these theories mainly emphasize the limitations

of human understanding and fail to fully grasp the power of God's presence. Walter

Brueggemann agrees, suggesting that the theophany at Sinai is not a disruption of nature but

rather a visual representation of the awe-inspiring physical presence of Yahweh.8 The pillar of

the cloud signifies God's presence, directly accessible to all, no longer mediated solely through

7
Carey Walsh, “Where Did God Go? Theophanic Shift in Exodus,” Biblical Theology Bulletin:
Journal of Bible and Culture 43, no. 3 (2013): 88–102,
https://doi.org/10.1177/0146107913482418, 91.
8
Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy
(Minneapolis, MN: Fortress Press, 1977), 569-570.
 Cressida 8

Moses. Cloud and fire imagery convey the dynamic nature of divine presence, which is silent yet

tangible, signifying "God-with-us," Immanuel (Isaiah 7:14). God reassures Moses, saying, "My

Presence will go with you, and I will give you rest." (Exodus 33:14), revealing divine guidance

that supports and attends to the people's need for rest rather than just direction, protection from

pests, or impending conflicts.

The book of Exodus concludes with a divine cloud and fire determining Israel's

movements during their journey in the desert (Exodus 40:36-38), offering stable guidance while

preserving the ineffable nature of divine presence.9 These manifestations serve as powerful

demonstrations of His presence and His desire to engage with humanity in profound ways.

c) Sanctuary and Worship

The book of Exodus introduces the Israelite sanctuary, a central aspect of their religious

and national identity. This sanctuary's importance is underscored in Exodus 25:8: "Then have

them make a sanctuary for me, and I will dwell among them." It emerged owing to Israel's

redemptive journey from Egyptian bondage, signifying their newfound freedom to worship

Yahweh. Even before their deliverance, their primary request to Pharaoh was to permit a

three-day journey into the wilderness to worship God and offer sacrifices (Exodus 3:18). Moses

insisted that true worship required complete freedom from the Egyptians when Pharaoh

suggested that they worship in Egypt (Exodus 8:26-27).

This newly acquired freedom, secured through the Exodus and symbolized by the

Passover lamb (Exodus 12), laid the foundation for Israel's covenant with Yahweh at Sinai

(Exodus 19), marking the beginning of the Israelite nation and emphasizing their unique status as

9
Carey Walsh, Where Did God Go?, 92-94.
 Cressida 9

a "kingdom of priests" and a "holy nation" (Exodus 19:6). Following the descriptions of the

Exodus and the Sinai covenant, God instructed the construction of the sanctuary (Exodus 25:8)

to dwell among His people, illustrating His desire for an intimate divine-human relationship.

In the Hebrew sanctuary, unlike other religions where offerings enriched or appeased

gods, Yahweh was the giver, enriching Israel with religious and national identity (Exodus 33:16).

This sanctuary proclaimed God's immanence rooted in loving grace while safeguarding His

transcendence. It paralleled His appearance on Mount Sinai with His manifestation in the

sanctuary, balancing immanence and transcendence. The sanctuary echoed the structure of Sinai,

featuring a fenced boundary, limited access, and select individuals approaching God. It extended

the Sinai experience, reinforcing God's accessibility and inaccessibility.

The sanctuary's significance was multifaceted. It served as the place where God revealed

His will, presented His covenant code, and communicated with the people through the ark of the

covenant. From the sanctuary, God ruled as King over the world, extending His power beyond its

boundaries. It became the locus for Israel's life, fulfilling the covenant promise.

Moreover, the sanctuary was a central place of worship. Worship was a crucial issue

raised by Moses to Pharaoh while the Israelites were in Egypt, and God had already appointed a

meeting with Moses at Mount Horeb. God's descent from the mountain to the Tabernacle,

accompanying Israel on their journey to Canaan, solidified the Tabernacle's role as the place

where God met with His people. It was where God's will was discovered and instruction

regarding the Torah was given.

Originally, the sanctuary had no connection to sin; it was God's holy dwelling for His

redeemed people. However, when the Israelites worshipped the golden calf, sin entered the
 Cressida 10

picture, causing separation from God. God's presence was consumed due to their sin. Moses'

intercession led to God's forgiveness, shifting the sanctuary's role to a place of atonement. The

sacrificial system, detailed in Leviticus, showcased God's willingness to forgive sins,

emphasizing His graciousness and compassion.

Exodus also provided detailed instructions to Moses for constructing the Tabernacle, both

verbally and through a vision, implying a heavenly sanctuary mirroring the earthly one in

structure and function - the centre of God's activity throughout the universe, the place where His

will was revealed and where repentant sinners received forgiveness.10

d) Social Justice and Ethical Imperatives

The laws and commandments in Exodus, including the Ten Commandments, establish

ethical principles for social justice, emphasizing fairness, compassion, and care for the

vulnerable, aligning with God's desire for a just society. Holman Bible Dictionary defines justice

as the restoration of God's intended order in creation, ensuring all people benefit from life with

Him. This justice encompasses consequences for disobedience and the fair distribution of

material goods, rights, opportunities, and liberties.

Throughout Scripture, including the Pentateuch, social justice is a primary concern. The

Law in Exodus outlines specific ways the Israelites should administer justice. Exodus 22:21

through 23:9 contains laws related to justice, emphasizing the command not to oppress resident

aliens (foreigners), abuse widows or orphans, and the promise of God's intervention if they suffer

mistreatment. In Exodus 22:21, the Israelites are instructed not to oppress resident aliens

10
Angel Manuel Rodriguez, “Sanctuary Theology in the Book of Exodus,” Andrews University
Seminary Studies 24, no. 2 (Summer 1986): 127–45.
 Cressida 11

(foreigners) living among them. In verse 22, they receive a second command, prohibiting the

abuse of widows or orphans. God assures that He will respond to their cries and bring His wrath

upon the abusers. These groups often combined as marginalized in Scripture, include strangers,

widows, and orphans. Understanding their vulnerability is crucial; they face significant

challenges in accessing the same justice system. Widows lacked husbands or advocates and

relied on extended family, if available. Orphans faced similar difficulties due to their missing

fathers, while foreigners, not Israelites, couldn't enjoy full legal benefits. All three groups needed

advocates in a society often neglectful of their needs, leaving them susceptible to exploitation.

Comparing Old Testament laws to contemporary ones, it becomes evident that the Old

Testament laws demonstrate unparalleled human equality and fairness, unlike ancient Near

Eastern laws that based punishment on social status. For example, Exodus 22:25–27 advises

lending money, favouring the poor by prohibiting excessive interest, and protecting their

collateral, with God promising to respond to their cries for help.

Chapter 23 opens with three verses on justice, covering not spreading false reports,

avoiding false witness with the wicked, upholding integrity in justice, and not showing partiality

to the poor in lawsuits. These verses emphasize acting with integrity within the justice system. In

verses 4–5, God instructs regarding relationships with enemies, highlighting the principle of not

interfering with their livelihood. The subsequent verses, 6–8, address lawsuits, banning the

denial of justice to the poor, and forbidding false charges, innocent killings, and bribes. Finally,

verse 9 reiterates the command not to oppress foreigners residing among the Israelites,

reinforcing the pursuit of justice and equity. All these laws represent the justice system of God. 11

11
Hannah E. Young, “Exodus and Social Justice,” web log, Bible Engagement Project (blog),
accessed September 20, 2023,
 Cressida 12

e) Typological Significance

The Book of Exodus holds profound typological significance within the context of

biblical literature. Typology is a theological concept that explores how events, characters, and

elements in the Old Testament foreshadow aspects of the New Testament, particularly the life,

death, and resurrection of Jesus Christ. In the case of Exodus, numerous typological elements are

found.

Moses, the central figure in Exodus, serves as a powerful typological representation of

Jesus Christ. Like Christ, Moses was a divine deliverer sent by God to liberate the Israelites from

bondage, mirroring Jesus' mission to deliver humanity from the bondage of sin. Moses'

leadership, miraculous signs, and role as a mediator between God and the people all prefigure

Christ's redemptive work.

The Passover event, where the blood of a lamb protected the Israelites from God's

judgment, is a profound type of Christ's sacrificial death on the cross. In the New Testament,

Jesus is often referred to as the "Lamb of God," and His crucifixion, akin to the Passover lamb's

blood, offers salvation and protection from spiritual death.

The crossing of the Red Sea by the Israelites symbolises baptism in Christian typology.

Just as the Israelites passed through the waters to escape slavery, Christians are baptized,

symbolizing their identification with Christ's death, burial, and resurrection, signifying their

liberation from sin. The provision of manna in the wilderness serves as a type of spiritual

https://bibleengagementproject.com/en/Blog/What-Does-the-Bible-Say/Exodus-and-Social-Justi
ce#:~:text=(Social)%20Justice%20for%20All,stranger%20rather%20than%20resident%20alien.
 Cressida 13

nourishment provided by Jesus Christ, who identified Himself as the "bread of life" in the New

Testament.

The construction of the Tabernacle and the role of the high priest in Exodus foreshadow

the heavenly sanctuary and the high priesthood of Jesus Christ. Jesus is portrayed as the ultimate

High Priest who intercedes for believers, and His sacrifice is the final atonement for sin.

The Israelites' journey through the wilderness is in reference to the Christian's pilgrimage

through life, symbolizing the trials and challenges faced by believers as they journey toward the

promised land of God's eternal kingdom. Giving the Law to Moses on Mount Sinai highlights the

need for God's guidance and moral standards. In Christian typology, the Law serves as a

precursor to the New Covenant of grace through Jesus Christ, emphasizing that salvation is

attained not through adherence to the Law but through faith in Christ.

Moreover, various events and elements in Exodus hold typological significance in

Christianity, such as Israel's bondage in Egypt representing humanity's slavery to sin (Ex.

1:11-14; cf. Rom. 6:17-18)), the Passover Lamb symbolizing Christ's redemptive sacrifice (Ex.

12:5, 7, 13; cf. John 1:29; 1 Peter 1:19; 1 Cor. 5:7; Rev. 5:6), and the pillar of cloud and fire

signifying Christ's presence with His people (Ex. 14:19; 12:21-22; cf. John 14:18; Matt. 28:20).

Water from the rock (Exodus 17:6) represents Christ as the source of living water (1 Corinthians

10:4; John 4:10; 7:37-39). Additionally, the mixed multitude (Ex.12:18) reflects both the

regenerate and unregenerate within the visible church (Matt. 13:24, 30, 36-43).12 These

typological elements come together in Revelation 7:9–17, which depicts the victorious Lamb, the

heavenly multitude from every nation, and a victory song reminiscent of Exodus 15. Tying
12
Gareth Crossley, The Old Testament: Explained and Applied (Scotts Valley, SC: CreateSpace
Independent Publishing Platform, 2016).
 Cressida 14

together the Old Testament's foreshadowing and the New Testament's fulfilment, this typological

reading emphasises the richness and continuity of biblical narrative.

Feminist Roles in the Book of Exodus

The historical narrative of the Torah has long obscured the critical role played by female

figures, perpetuating gender hierarchies in both legal materials and religious practice while

shielding male prophetic leadership from critique. However, within the Book of Exodus, we

discover five remarkable heroines who undertook significant risks to safeguard lives and

contribute to the pursuit of liberation.

Shifra and Puah, brave Egyptian midwives, defied the ruthless decree to kill the firstborn

sons of Hebrew families as they entered the world. When confronted by the Pharaoh, they

resorted to deception, claiming they couldn't arrive in time due to the vitality of Hebrew women

during childbirth. Their lie, motivated by their fear of God over Pharaoh, exemplifies their

willingness to risk their lives to save the Jewish people from impending destruction and

genocide, refusing to follow unjust orders.

Yocheved, the mother of Moses, Miriam, and Aaron, hid her son Moses from the

genocidal Egyptian authorities for as long as possible. When concealment was no longer viable,

she placed him in a basket and entrusted his fate to God by setting him afloat in the Nile.

Yocheved's agonizing choice exemplifies the sacrifices required in resisting oppression and

highlights the profound personal costs.

Pharaoh's daughter encountered the basket carrying the infant Moses and recognized the

precarious situation of the Hebrew baby. She decided to adopt him even at the risk of her father

discovering his origins and potential displeasure. Her use of privilege and position underscores
 Cressida 15

the imperative of looking beyond personal comfort, taking risks, and allowing empathy and

compassion to propel righteous action.

Miriam, daughter of Yocheved and sister to Moses and Aaron, played multifaceted roles

in the Exodus story. She acted as the protector of the infant Moses as she followed his floating

basket. Her audacious suggestion to Pharaoh's daughter that Moses's biological mother,

Yocheved, become the baby's wet nurse allowed the family to stay together and earn wages.

Subsequently, Miriam led women and children—the foundation of Jewish life—safely across the

Red Sea, celebrating with dance and song. The Torah identifies her as a prophetess, emphasizing

the significance of caring for women, children, and families as integral to the connection with

God.

The collective stories of these five women exemplify the capacity for action and

resistance to injustice, offering a powerful lesson for women everywhere. Throughout the Book

of Exodus, the prominence of female characters in the narrative is evident. Notably, the

midwives are named, whereas even Pharaoh remains unnamed. These female characters play

pivotal roles in advancing the narrative, shaping the development of events and actively taking

part in delivering the Israelites from the Egyptians. The subsequent sections further emphasize

the prominence of women: in the birth of Moses, he is the central male figure surrounded by

women, including his mother, sister, and Pharaoh's daughter (2:1-10). The account of Miriam

acknowledged as a prophetess and the sister of Aaron, complements rather than competes with

Moses, illustrating the complementary roles of both siblings. Although specific female characters

are not explicitly mentioned in the latter part of the narrative, the themes of providing for the

family, particularly through food and drink, traditionally associated with female duties, are

prevalent. Here, God's role as the provider becomes prominent, aligning with the responsibilities
 Cressida 16

traditionally attributed to women within households. Finally, the section detailing skilled artisans

and contributors to the construction of the Tabernacle, both men and women, underscores the

positive engagement of the entire community. Notably, the involvement of women in weaving

and crafting, stemming from their expertise acquired in Egypt, was instrumental in the creation

of the Tabernacle, highlighting the productive role of women in the community.

The mention of ministering women in the later part of the narrative suggests a parallel

with Levites, potentially indicating their role as functionaries within the religious context,

reinforcing their participation and contribution to the community's welfare.13 In other words, the

Book of Exodus presents an array of female figures who challenge conventional gender roles,

making invaluable contributions to the narrative and exemplifying their importance in the

broader context of liberation and faith.14

In conclusion, the Book of Exodus is a theologically profound text that reveals the

establishment of the Mosaic Covenant, the significance of theophanies and God's presence, the

importance of the sanctuary and worship, the ethical principles of social justice, and its

typological significance about the New Testament. This sacred scripture showcases a dynamic

and multifaceted relationship between God and humanity, emphasizing themes of grace, faith,

and obedience as fundamental to the covenant relationship.

Moreover, the Book of Exodus provides an essential platform to reevaluate and

acknowledge the pivotal roles played by female figures in the pursuit of liberation and faith. The

courageous actions of Shifra, Puah, Yocheved, Pharaoh's daughter, and Miriam underline the
13
Algirdas Akelaitis, “Women in The Book of Exodus,” Academia.edu, October 27, 2015,
https://www.academia.edu/17336274/Women_in_the_Book_of_Exodus, 35-38.
14
“The Five Women of the Exodus: A Feminist Supplement to the Haggadah” (National Council
of Jewish Women, March 2021).
 Cressida 17

significant contributions of women in resisting oppression, safeguarding lives, and shaping the

narrative of redemption.

The Book of Exodus remains a timeless source of spiritual guidance and moral insight,

highlighting the essential principles of faith, compassion, and justice. Its typological elements

connect the Old and New Testaments, demonstrating the continuity of God's redemptive plan

through history. The invaluable contributions of women, often overlooked, emphasize the

importance of gender equality and the diverse roles individuals can play in the pursuit of

righteousness and liberation.

 Cressida 18

Bibliography

Akelaitis, Algirdas. “Women in The Book of Exodus.” Academia.edu, October 27, 2015.
https://www.academia.edu/17336274/Women_in_the_Book_of_Exodus.

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Minneapolis, MN: Fortress Press, 1977.

Crossley, Gareth. The Old Testament: Explained and Applied. Scotts Valley, SC:
CreateSpace Independent Publishing Platform, 2016.

“The Five Women of the Exodus: A Feminist Supplement to the Haggadah.” National
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