In my post titled “Exodus: Introduction to Literary Structure” I presented detailed analyses regarding the individual sections within the book but refrained from making any pronouncements regarding the way the book as a whole was organized. Below is what little I can say regarding that subject.
At first glance the book of Exodus would appear to be a straightforward narrative with none of the complexities of Genesis. In overall outline, the book can be viewed in several ways depending on the criteria chosen. One possible basis of division is geographical (Hamilton):
A. Egypt (1:1-12:36)
B. To Sinai (12:37-18:27)
C. Sinai (19:1-40:38)
Variations on this theme include ending the first section at 11:10 (Cole), 13:16 (Durham), 15:1 (Sarna), or 15:21 (Childs) and combining sections B and C. Both Enns and Radday propose to combine A and B while splitting C into two parts at the end of Chapter 24. William Propp favors a three-part structure (1:1-11:10; 12:1-15:21; 15:22-18:27) in which the Song of the Sea (15:1-21) functions as the transition between the second and third sections. It has even been said that the whole of 1:1-15:21 follows, in order, all of the elements found in a lament psalm. (Enns, Radday)
One standard topical division that has been proposed by H.R. Jones is into two parts:
A. Judgment and Deliverance (1:1-19:2)
B. God's New Society (19:3-40:38)
A variation by Baroody and Gentrup places the division between chs. 19 and 20. In addition, some others would further subdivide Section B into
1. covenant and law (chs. 19-24)
2. the tabernacle (chs. 25-40) (Sarna)
or
1. covenant and law (chs. 19-31)
2. rebellion and renewal (chs. 32-40) (Cole)
VanGemeren sees a chiastic arrangement to the book.
A. Revelation of Yahweh’s Royal Power (chs. 1-13)
B. Royal Provision & Israel’s Complacency (chs. 14-18)
C. Covenant: Israel’s Conservation as a Covenant People (chs. 19-24)
C'. Covenant: Plans for the Tabernacle (chs. 25-31)
B'. Idolatry, Forgiveness, Covenant Renewal, God’s Presence (chs. 32-34)
A'. Construction of Tabernacle, Revelation of Yahweh’s Royal Glory (chs. 35-40)
Hamilton summarizes yet other possible divisions for Exodus.
It is natural at this point to question whether there really are any intended divisions present in Exodus. As Sarna notes, “The structure and content of the book are somewhat complicated. The work does not easily lend itself to separation into clear-cut divisions.” One premier commentator on Exodus, Brevard Childs, has made similarly pessimistic statements regarding this subject due to the book's lack of “formal literary markers,” such as are encountered in Genesis:
“We find the material of Exodus somewhat loosely arranged according to a historical sequence...There is no obvious way to divide the book into its parts...We have suggested that the principal effect of the canonical shaping of Exodus did not lie in an overarching structure of the book.”But it is premature to give up entirely on the quest for a definitive outline of Exodus. Olson opts for topical divisions consisting of Exod. 1-15, 16-18, 19-24, 25-31, 32-34, and 35-40. Fokkelman combines the last four sections to arrive at a topical breakdown with Exodus 1-15 labeled “Liberation” and Exodus 16-40 as “Covenant.” In addition, he has devised the following more detailed outline for the book that provides an excellent starting point for illustrating the difference between a mere outline and an actual literary structure:
Figure 1: Fokkelman's Outline of the Book of Exodus
I. Exposition
frame (1:1-6)
Israel enters slavery, Moses' youth (1:7-2:22)
frame (2:23-25)
YHWH reveals himself, Moses' call (chs. 3-4)
oppression, command, genealogy (5:1-6:27)
II. Confrontation
prologue (6:28-7:13)
nine plagues (7:14-10:29)
tenth plague, Passover, Exodus (11:1-13:16)
passage of the Reed Sea, Egypt destroyed (13:17-14:31)
conclusion: hymn (15:1-18 [sic])
III. Introduction: making for Sinai
crises in Israel over food, war, governance (15:22-18:27)
IV. Revelation on Sinai and Covenant: I
narrative text (19:1-25)
normative text, Decalogue (20:1-17)
narrative text (20:18-21)
normative text, Book of the Covenant (20:22-23:19)
narrative text (24:1-18)
instructions from God on sanctuary and worship (chs. 25-31)
V. Revelation on Sinai and Covenant: II
crisis around idolatrous people, Moses mediates (ch. 32)
revelation and covenant (chs. 33-34)
Moses and artisans follow instructions (chs. 35-39)
conclusion (speech/report): sanctuary in use (ch. 40)
At this point, it is necessary to offer a broad outline of Exodus as a whole (shown in Fig. 2) before revisiting the question that opened up this chapter. These section divisions may be compared with those presented by Richard Schultz, who proposed a three-part organization for Exodus based on the following formulation:
“ I will be your God,” Chs. 1-18 Sections I-IV
“ you will be my people,” Chs. 19-24 Section V
“ and I will dwell in your midst.” Chs. 25-40 Section VI
Alternatively, Ryken's three-part structure based on geographical location also reflects the divisions in Figure 2 with different groupings:
Israel in Egypt Chs. 1-10 Sections I-III
From Egypt to Mt. Sinai Chs. 11-24 Sections IV-V
Israel at Mt. Sinai Chs. 25-40 Section VI
Figure 2: Proposed Structure of the Book of Exodus
Section I: Conflict with Egypt; Moses Preserved (1:1-2:25)
Introduction (1:1-7)
Cycle A (1:8-2:10)
Cycle B (2:11-22)
Conclusion (2:23-25)
Section II: Moses' Objections Met; Pharaoh's Heart Hardened (3:1-7:13)
Cycle A (3:1-6:1)
Cycle B (6:2-7:13)
Section III: Plagues Do Not Move Pharaoh's Heart (7:14-10:29)
Cycle A (7:15-8:19)
Cycle B (8:20-9:12)
Cycle C (9:13-10:29)
Section IV: Instruction and Disobedience (chs. 11-18)
A. Passover narrative and regulations (chs. 11-13)
B. Five Crises (chs. 14-17)
A'. Teaching the statutes and judging the people (ch. 18)
Section V: Yahweh's Presence and Instruction (chs. 19-24)
A. Theophany on Mt. Sinai (19:1-25)
B. Decalogue (20:1-17)
C. Moses' Message to the People (20:18-21)
B'. Commentary on the Decalogue (20:22-23:33)
A'. Theophany on Mt. Sinai (24:1-18)
Section VI: Instruction, Disobedience, Obedience, Yahweh's Presence (chs. 25-40)
A. Pattern of the Tabernacle Given (chs. 25-27)
B. Aaron and the Tabernacle to be Consecrated (chs. 28-31)
C. Aaron and the People are Disobedient (ch. 32)
D. The Glory in the Tent, Pillar of Cloud (33:1-11)
E. Moses Sees Yahweh, Commandments Given (33:12-34:35)
A'. Tabernacle Constructed According to the Pattern (chs. 35-38)
B'. Aaron and the Tabernacle to be Consecrated (39:1-40:15)
C'. Aaron and Sons are Consecrated (40:16-33)
D'. The Glory in the Tabernacle, Pillar of Cloud (40:34-38)
When the section descriptions (derived from the contents of the respective subunits) are thus highlighted, it appears that they fall into two broad groupings: sections I-III (chs.1-10) in which there are major conflicts between Yahweh and either Moses or Pharaoh, and sections IV-VI (chs. 11-40) which treat of Yahweh's relationship with Israel. These same groupings are strengthened by their literary structure in that the first three sections are composed of repeated cycles of events (seven in total) whereas the last three are all symmetrical chiasms. The repeated cycles in the first half of the book hint at the unresolved nature of the events portrayed while the chiasms of the second half may suggest that a certain resolution has been attained.
The opening three sections, which constitute the first half of the book, fall into a simple overall pattern in which Moses is born in Egypt, leaves Egypt, and then returns to his land of birth. The second half of the book, sections IV-VI, is unified by several literary devices:
(a) Themes which are stated in the beginning chapters of Section IV recur toward the end of Exodus (Knight):
gifts to the Jews from the Egyptians 12:33-36 35:10-12
census of the people 12:37-42 38:26
redeeming the firstborn 13:11-16 34:20
(b) There is a Sabbath emphasis at the structural centers of both IV and VI.
(c) The few chronological indicators in Exodus occur at the start of IV (beginning of Exodus), the start of V (arrival at Mt. Sinai three months later), and toward the end of VI (Exod. 40:16: erection of the Tabernacle one year after the Exodus began). (Cole)
(d) The strong parallels between the closing verses of sections V and VI have been noted by several commentators. (Childs) The major difference between these two passages is that in the latter case Moses is not permitted to see Yahweh as he did on Mt. Sinai. This has been explained as due to the superiority of the Tabernacle as a more permanent way to extend the experience at Mt. Sinai (Hamilton) or in terms of the unique nature of the Sinai experience itself (Milgrom).
In regard to the last point above, Fee states that “ presence motif...is the structural key to the book of Exodus.” Durham says, “the only unity that is of any real importance in the Book of Exodus is theological unity...The centerpiece of this unity is the theology of Yahweh present with and in the midst of his people Israel.” Cole echoes this opinion that the “theology of the presence...is a recurrent note throughout the entire book of Exodus.” This overriding theme is especially evidenced in chs. 3-4, 19-20, 24, 33-34 and 40. (Durham)
These passages occur at prominent locations in the structure of Fig. 2: the start of Section II, start and end of V, and center and end of VI, respectively. Rooker calls the Exod. 33 incident when the Shekinah glory came down “the crowning event of the book of Exodus.” Thus, the structural organization again adds emphasis to one of the major points (if not the major point) of the book. Exodus ends with Israel “stepping out on the march with God and by God..., bearing with her the promise, through the very nature of the Word, of still more revelation to come.” (Cole)
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