As was seen in the Genesis study, God commanded MOSES to write historical records as a memorial for present and future generations. (Ex.17:14; 34:27; Deu.17:18.)

Though not accepted by some critical schools, agreed on by most scholars as Moses. (See study on the life of Moses.)

The second in order of the 5 Books that make up the Torah, universally ascribed to Moses by all Jews. (Josephus, a first century Jewish historian, attributes it to Moses. See his Preface to Antiquities..., sect.4.)

In specific, to Moses' Hebrew contemporaries (17:14; 24:7; Deu.31:11; Jos.8:34-35) and all succeeding generations. (Deu.17:18-20; II Ki.22:8-10; 23:1-3)

In general, for all peoples. (II Tim.3:14-17)

Given Moses as author, Genesis was a work of either:
a.  A compilation of extant documents,
b.  Written from oral record handed down, or
c.  Revealed or dictated directly from God.

Exodus (and subsequent books of the Torah, or Pentateuch), however, begins an inspired work from personal experience.

Approximately 300 yrs. transpired from Genesis to Exodus. (From the death of Joseph to the birth of Moses.)

Freedom for the small band of Hebrews who went down into Egypt (Gen.46:27) lasted only for a short while, ending some time after Joseph's death (Ex.1:8-14).

Egypt was ascending to the world stage as a superpower. Many Egyptian dynasties existed from Joseph to Moses. A Semitic line (Hyksos -- from Shem, Noah's son from whom Abraham descended, hence, from common blood) of northern origin (Syria, then part of Egypt) rose to power, unifying Egypt with Syria (including Palestine or Canaan). (ca. 16th Dynasty) Thus, Joseph's family was favored. These Semitic Egyptian dynasties lasted only a short period (ca. 18th Dynasty). Under the next regime, Syria (& Palestine) became an annexation, paying tribute to Egypt. These new pharaohs (kings) were unfavorable, therefore, to the flourishing Hebrew race, who by sheer number was becoming a threat (Ex.1:9)

Extant sources do not precisely date all these dynasties, therefore, much speculation has arisen as to who the Pharaohs were of both Joseph and Moses' time. Much also depends upon the dating of the Exodus itself, which is argued from the late 1400s to the early 1200s. The dating of the fall of Jericho has been central in this debate. Many writings exist on the subject for those interested in pursuing past our limited purposes here proffered.

Since we cannot know for certain then the exact date of the Exodus itself, one can only speculate as to its time of recording.

If Moses is the accepted author, then certainly it had to fall within the events from Ex.40:38, at Sinai 3 months to 1 yr. proceeding their departure from Egypt, to Deu.34:1, his solitary departure on Mt. Nebo some 40 yrs. later (1491-1451 B.C.?).

Regardless of the time of the Exodus, it can be said with archeological certainty there did in fact exist over a period of time in Egypt a people united in race, living in slavery, who contributed invaluably to the Egyptian culture and rise to prominence, and with their departure, fell from the world stage, remaining so to this day. (See Ez.29:1 - 32:32; key vs.29:13-16.)

The Hebrews grew from the original 70 of Jacob's family (Gen.46:27) permitted by God to enter Egypt (Gen.46:1-7) until the promised deliverance (Ge.15:13-18) 430 yrs. later (Ex.12:40-41), totaling over 600,000 males age 20 and up (Nu.1:2-3,45-56).

Though many practiced idolatry, worshipping the numerous Egyptian animal gods (a comparative study is later offered on the 10 plagues and these idols), even inter-marrying with the Egyptians, many were becoming monotheistic in their beliefs as passed down from Abraham through their fathers; and under the hard rule of their taskmasters were becoming prayerful for a Deliverer to rise up (Gen.15:14; Ex.3:7-10). Chosen by Him, Moses was to lead them to meet this God at Sinai (Ex.3:10,12,18; 19:1,17-18) and there, conjointly enter into covenant for introducing this God of their fathers to the world (Ex.19:5-6). It would be through them God would then bless all nations as promised to Abraham from the very beginning! (Gen.12:3; 22:18; Rom.4:16-17) (As men's hearts everywhere are honed under sin's oppression, God will come for deliverance, revealing His nature of grace and mercy. It has always been so; it will always remain so! (Ex.3:14; Rom.6:16-23; Jn.8:32-36; Acts 2:21-24; 4:10-14; Mat.11:28-30; Heb.13:8.)

As a memorial for an emerging race. (Ex.17:14)

As a constitution for an emerging nation. (Ex.24:3-8)

As inspired scripture that all who read may take to heart, making one "wise unto salvation." (II Tim.3:15; Ro.9:17; II Ki.23:1-25)

The title, Exodus, is not found in the original Hebrew record, rather a Hebrew word meaning, Names, for the opening words of the first Chapter, "Now these are the names..."

Exodus found its way into our English as title by way of a Greek word translated for its thematic title in the Septuagint (LXX) before Christ, and finally centuries later introduced as such in the Latin Vulgate.

Although the word "exodus" is nowhere found in our English text, its meaning, "a going out," marks a pivotal point in human history and divine revelation. Egypt, the first dominant world power, fell, never to ascend to such lofty heights again. And God, who had revealed Himself to early man as his heart was prepared to receive Him, now chose to reveal Himself (a more fuller representation of His character) to all the world. He would choose by His mercy (Rom.9:15-33) a people and mold them over time into a monotheistic nation who would declare His name (nature) to all nations of the earth.

Some critical scholars have attacked the book's integrity on the basis of glossed passages, editorial commentary, stylistic differences, colophonic uses, etc., all of which may serve as interesting reading, but lacks in convincing argument.

Though clearly there can be seen all of the above, and obvious divisions, none of these detract from its narrative unity. Moses, it is quite conceivable and in all likelihood, did pen at separate sittings the events as they unfolded and compiled them as he went.

Whether their compilation is of Mosaic origin or of a later hand, it does not lessen the point that these are inspired scripture.

For our purpose here and because Exodus is rich in the events of human drama and their corresponding lessons, we will reserve ourselves to enumerating only a few:

A race rising in slavery. (Ex.1:7,12)

A paranoid world power. (1:9-10)

A government sponsored genocidal attempt. (1:15-22) (Government sanctioned infanticide.)

God's faithfulness to His Word (covenant). (2:24) (A people's future determined by ancestral covenants, or an act of future grace secured by past acts of genuine faith.)

Many unexpected events in deliverance: source, means, guide, route, provisions, delay, meeting, and final denial of entry into the promised land of all adults age 20 and up (save 2). (See separate study.)

The 10 plagues: blood, frogs, lice, flies, murrain, boils, hail, locusts, darkness, & firstborn's death. (7:14-12:36)

A meeting with God at Sinai. (19:16)

The 10 Commandments. (20:1-17) Twice given. (34:1-28)

A Blood Covenant now with a people rather than an individual as before. (24:6-8; Gen.6:18; Gen.15:18; Gen.17:19; 28:15)