Historical And Archaeological

Research Of The New Testament (FD9310A)

Dr. Paul Watson

The Concept of Knowledge

In the Book of Exodus

March 16, 2015

By John (xxxx7386)

Outline
I. Abbreviations

vi-vii

II. Introduction

1-2

III. Occurrences of Knowledge

2-5

III. How Knowledge Relates to Exodus

6-17

A. The Beginning Narrative

6-7

B. Knowledge Connected with Revelation

7-10

C. Knowledge Connected with Signs

10-13

D. Knowledge Connected with Torah

13-16

IV. Conclusion

17-18

V. Bibliography

19-20

VI. Appendix

21-22

Abbreviations
Abbreviations of Old Testament Books1

Book

Abbreviation

Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalms
Proverbs

Gen.
Exod.
Lev.
Num.
Deut.
Josh.
Judg.
Ruth
1 Sam.
2 Sam.
1 Kings
2 Kings
1 Chron.
2 Chron.
Ezra
Neh.
Esth.
Job
Ps.
Prov.

Ecclesiastes

Eccles.

Song of Solomon

Song

Isaiah

Isa.

Jeremiah

Jer.

Lamentations

Lam.

Ezekiel

Ezek.

Daniel

Dan.

Hosea

Hos.

Joel

Joel

Amos

Amos

1Don Meredith, Supplement to Turabian 8 Edition (Memphis: Harding School of Theology, 2013).
www.hst.edu/wp-content/uploads/2013/08/Turabian-400-BW.pdf. Accessed March 11, 2015.
th

Obadiah

Obad.

Book Abbreviations
Biblical Hebraica Stuttgartensia

BHS

Theological Dictionary of the Old TestamentTDOT

Brown, Driver, Briggs

B-D-B

Concept of Knowledge
In the Book of Exodus

Introduction
In our seminar study of the Pentateuch and in particular the book of Exodus, the readings
and lectures brought several key themes to light. Some of the trajectories discovered so far
include redemption, Gods providential care, and remember/remembrance (focus on
remembering Gods covenant/promise to Abraham). But another important theme that one finds
in Exodus is the concept of knowledge. There are two books that introduced this student to the
idea of knowledge. The first book is T. Desmond Alexanders work, From Paradise to the
Promise Land: An Introduction To The Pentateuch. The second book comes from the article on
Exodus by T.E. Fretheim in Dictionary of the Old Testament Pentateuch. This is a theme (how
one comes to know God, Pharaoh not knowing/acknowledging God, coming to know God
through the signs/wonders, and later the law) this student simply missed, but believe Alexander
is on to something here. To my knowledge little to no work on this theme exists (and I do not
believe any dissertations have been written on this theme either).
Over the years, a few scholars have studied the usage of in the Hebrew Bible.
The late Dr. Hugo McCord (who studied at New Orleans) examined the usage in the book of
Psalms. Our own Dr. Don Shackelford examined this same term in the book of Job. 2 In his
Wisdom Literature class he taught here at Amridge, this is one of the concepts that this student
remembers him emphasizing. One of Shackelfords students and later fellow professors at
Harding, Neal Pryor, focused upon knowledge in Proverbs. Yet to the knowledge of this student,
2The title of his dissertation: Robert Donald Shackelford, The Concept of Knowledge in the Book of Job
(NOBTS: Unpublished Th.D. Dissertation, 1976).

no research or dissertations deals with in the book of Exodus. The premise can be
made that the God revealed in the Old Testament is a Deity who wants to be known. Due to
the fact that knowing God means experiencing him (and not merely propositional or head
knowledge), this tends to frighten mankind. In Exodus we find that experiencing God in a
personal way leads to blessings, while not acknowledging him leads to punishment.3
If there is sufficient material gleaned from this research paper, this student may propose
knowledge in Exodus as a dissertation topic. Knowledge of God and to know him is a key
concept in Exodus.4 This paper will begin by giving the usage of the verb and noun form in
Exodus. Then the paper will explore how Exodus differs from knowledge in the Wisdom Books.
The project will then examine the various ways one comes to know about God. Finally, some
concluding remarks will be drawn from the evidence presented in this paper. Questions still
remain whether this topic is sufficient to merit a doctoral dissertation?

Occurrences of Knowledge in Hebrew Bible

The Hebrew verb, , occurs some 947 times in the whole Hebrew Bible. Out of over 900
usages in the Old Testament, 810 times the verb occurs in the Qal form and 70 times in the
Hiphil. The basic idea or meaning of the term is to know. The cognate verb occurs some 47
times in the Aramaic portions of the Old Testament. 5 The verb occurs over 45 times in Exodus

3O.A. Piper, Knowledge, in The Interpreters Dictionary of the Bible, K-Q, Ed. By George Arthur
Buttrick (New York/Nashville: Abingdon Press, 1962), 45-46.
4T.E. Fretheim, Book of Exodus, in Dictionary Of The Old Testament Pentateuch: A Compendium of
Contemporary Biblical Scholarship, Ed. By T. Desmond Alexander and David W. Baker (Downers
Grove, IL/Leicester, England: InterVarsity Press, 2003), 253.

alone and the noun form only 2 times (for a total of some 48 instances in Exodus). 6 The total
number of occurrences of the derivatives is some 1,058 times in the Hebrew Bible.
The root is found throughout the various Semitic languages, with the possible exception of
Arabic.7
The TDOT gives the variety of possible meanings of the know verb form. The verb can
mean to be quiet or humiliated (Judg. 8:16; 16:9), to leave alone or neglect (see Exod.
3:7), to save farewell, leave, or send away (Exod. 3:7; 1 Sam. 21:3(2)), to care for (Exod.
2:25), to be reconciled (Amos 3:3), or even to seek or ask after (Hosea 6:3). 8 The LXX
uses twenty-two different verbs, three nouns, and eight adjectives to render the form
throughout the Greek Old Testament (490 times they use gignoskein). 9 The term appears in
Egyptian texts to refer to one who possesses knowledge and wisdom, one who is skilled in
magical arts or crafts, the human who cannot know the gods, knowledge that individuals must
take with them in the next life, and even knowledge in the sexual sense. 10 The term appears in
5John R. Kohlenberger III and James A. Swanson, The Hebrew-English Concordance To The Old
Testament With The New International Version (Grand Rapids: Zondervan, 1998), 617, 1694. William L.
Holladay, A Concise Hebrew And Aramaic Lexicon Of The Old Testament Based Upon The Lexical Work
Of Ludwig Koehler And Walter Baumgartner (Grand Rapids: Eerdmans, 1983), 128-29.
6Kohlenberger and Swanson, 618, 417. I went back and found at least one occurrence in Exod. (Brown
2008) that Kohlenberger and Swanson missed. So we will go with 46 times in the verb form and 2 times
in the noun form.
7Botterweck, , in Theological Dictionary Of The Old Testament, Volume V,
, Ed. By G. Johannes Botterweck And Helmer Ringgren, Trans. by David E. Green
(Grand Rapids: Eerdmans, 1986), 449.
8 Ibid., 450-52.
9Ibid., 453. E.B. Schmitz, Knowledge, in The New International Dictionary of New Testament
Theology, Ed. By Colin Brown (Grand Rapids: Zondervan, 1986), 391-99.
10Bergman, Ancient Near East, , TDOT, 454-55.

Akkadian texts to refer to secular as well as religious knowledge of man, as well as the
knowledge one receives by revelation from the gods.11 Even Ugaritic literature carries the same
meanings as one finds in Egyptian and Akkadian texts.12
The meaning in the Hebrew Bible seems to be in line with that of other Semitic and Near
Eastern languages. The verb occurs in the Qal form with several meanings. First, the
verb means to observe or to realize, as in Exod. 2:4 where Moses sister wants to know or
see what would happen to Moses after his mother placed him in a basket in the river. Second,
the verb know means to find out information or to experience something (see 2 Sam. 24:2; Isa.
47:8).13 Third, the terms means to recognize or perceive something (as in Gen. 15:8). In
Exod. 6:7, the LORD wants pharaoh and Egypt to know or recognize that I Am YHWH. Fourth,
know can also mean to care about or to be concerned about someone or something (Gen.
39:6). Fifth, one also notices that this term ()carries the idea of coming to know
someone in a personal way (Exod. 1:8, historically) or to become better acquainted with
another.

Sixth, the term is used in reference to sexual relations; sexual union between

man/woman, husband/wife (Gen. 4:1; 1 Kgs. 1:4) or even homosexual relations (Gen. 19:5).
Seventh, the verb is used in a theological sense to mean to care/be concerned about (2 Sam. 7:20;
Gen. 18:19). Ninth, know also means simply to understand something (Isa. 40:21; 1 Sam.
20:39). Finally, know means to have insight/judgment (Isa. 1:3).14

11Botterweck, 455-58.
12Ibid., 459-61.
13Holladay, 128.
14Ibid.

In the Niphal form, know means to make oneself known or for a person to reveal him or
herself (Exod. 6:3), to allow oneself to be seen (Ruth 3:3), to be noticed or observed (Gen.
41:31), or to become known (1 Kgs. 18:36) or gain insight (Jer. 31:19). The verb occurs only

once in the Piel form (Job 38:12) with the sense of causing something to know. The verb occurs
only twice in the Pual to mean someone who is an acquaintance or a confidant (2 Kgs.
10:11) or to refer to something that is known (Isa. 12:5). 15 There is a possible Polel form in 1
Sam. 21:3). In the Hiphil, the term means: (1) to let someone know something or make
something known to another person (Gen. 41:39); (2) to inform or make something known (1
Sam. 10:8), (3) to apprise someone about something (3) to apprise someone about something
(Deut. 8:3l Josh. 4:22; 1 Kgs. 1:27), and (4) to teach something to someone (Ps. 90:12), to give a
signal (2 Chon. 23:13).

In the Hophal, the term means to set forth or to be made known (Isa

12:5), or to be brought to someones attention (Lev. 4:23, 28). The Hithpael depicts making
oneself known (Gen 45:1; Num 12:6).16
The Qal form of the verb occurs in Exod. 1:3; 10:2 (where the LORD says know that I Am
YHWH) and in 33:12 (two times). The Niphal occurs in Exod. 21:38 and 33:18 meaning to be
known or known of things. The Hiphil occurs in Exod. 18:20 meaning to declare something or
to make something known.17 When considering the term knowledge, (a fem.
Noun), the word refers to a craftsman in Exod. 31:3 and 35:31. The noun is the term normally

15Ibid., 129.
16Ibid.
17F. Brown, S. Driver, and C. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon With an
appendix containing the Biblical Aramaic (Peabody, MA: Hendrickson Publishers, 2008), 393-95.

used in Wisdom Literature for discernment, wisdom, or understanding.

However,

does not appear to be used in Exodus in this latter sense.18

How Know Relates to the Exodus Narrative

The Beginning Narrative. The Book of Exodus is about knowing God through personal
experience.19 Knowledge of God and the various ways one comes to know him is a key
concept in the book of Exodus.20 The first half of the book focuses upon the theme of coming to
a personal knowledge of God. Beginning in the opening verses of Chapter three, one finds
Moses encounter with God at the burning bush in 3:1-4:17 and continuing with his appearing
before Pharaoh, the book focuses upon this knowledge of God. Ironically, Pharaoh exhibits his
ignorance about God.21 He is the one who asks who is this Yahweh? (Exod. 5:2). God himself,
who knows Israels suffering and sin (Exod. 2:25; 3:7; 32:22) and knows them by name
(Exod. 33:17), is caught up in the concern that this knowing be mutual. Yahweh speaks and
shows his mighty works (to Israelites and Egyptians) so that all may come to know the answer
18Ibid., 395.
19T. Desmond Alexander, From Paradise to the Promised Land: An Introduction To The Pentateuch,
Third Edition. (Grand Rapids: Baker Academic, 1995, 2002, 2012), 187.
20Fretheim, Book of Exodus, 253.
21Alexander, 187.

to Pharaohs question. This knowledge is to be taught to their children/grandchildren (Exod.

10:1-2) and Yahweh deserves our worship.22 The second half of Exodus continues this theme of
knowing God by focusing on the establishment of a special relationship between Yahweh and
the Israelites. Beginning with Exodus chapter 20 and going through the rest of the book, we
learn of that covenantal relationship that Israel enjoys with Yahweh.23
The book of Exodus begins with the theme of knowledge. In Exod. 1:8, the text tells us,
And there arose a new (fresh) king over Egypt which knew not Joseph. 24 The sense of know
here suggests that he did not acknowledge the patriarch Joseph nor his people. This is what leads
the Pharaoh to utilize oppression to decrease the number of Hebrews, lest they turn and fight
against them (1:10-14). When this did not work, he began a program of eliminating all male
babies (1:15-22), which the midwives refused to follow. The next time know enters the
narrative is when Moses parents make the decision to hide Moses in a basket along the river and
Moses sister waits to know (to find out) what will become of him (2:4). 25 Then the third
occurrence of knowledge in the Moses narrative is after he slays the Egyptian task master for
beating the Hebrew slave. When two Hebrew slaves are fighting one another and Moses
intervenes, they ask him if he would also slay them. The narrative says, And Moses was afraid
and said, Surely the matter is made known (2:14). The plot then thickens as Moses flees to the
wilderness of Midian, encounters the family of Jethro, and marries Zipporah.

22T.E. Fretheim, Book of Exodus, 253.

23Alexander, 188.
24A. Philip Brown II and Bryan W. Smith, A Readers Hebrew Bible (Grand Rapids: Zondervan, 2008),
89.
25A Readers Hebrew Bible, 91.

Knowledge Connected With Revelation. The next appearance of know in the narrative,
we find Moses tending the sheep of Jethro in the wilderness (3:1). The messenger of
YHWH appeared (from the verb, to see) to Moses in the midst of the flame of fire (3:2).
Who or what this messenger (often rendered angel) is the text does not elaborate, but one might
argue this messenger is the same one who later the LORD would promise to send before them.
Even before the LORD reveals himself to Moses, God demands that he take his shoes off
because the place you are standing upon (it) is holy ground (3:5). The term here in Exod. 3:5
place () is often a technical term in the OT for a sanctuary or holy place (see
Gen 28:11, 19).26 Holy ground also shows the sacredness of this place. Meyers notes that this
should not be interpreted as meaning that Sinai is to become a perpetual holy place where
heaven and earth meet.27 Moses takes his shoes off sign of respect in accordance with
culture of ANE.28 After Moses is told to remove his sandals, then God reveals himself as the
God of the patriarchs (Abraham, Isaac, and Jacob, 3:6). This caused Moses to be afraid (vs. 7).
God reveals the purpose of his visitation unto Moses. He has a mission for him to go and deliver
his oppressed people from the Pharaoh of Egypt. The manifestation or theophany of God
appearing to Moses on this occasion follows a pattern that long has been identified as a
prophetic call narrative which typically contains a series of exchanges between the deity and a
prophetic messenger. Moses prophetic call is very similar to those of Isaiah, Jeremiah, and
Ezekiel.29 Meyers also notes that the form critical identification of the genre and life setting of
biblical narratives (such as this) have identified a distinctive literary pattern in the call narrative,
26 Carol Meyers, Exodus, The New Cambridge Bible Commentary, Gen. Ed. Ben Witherington III
(Cambridge: Cambridge Univ. Press, 2005), 53.
27Ibid., 53.
28Ibid.

which typically includes the appearance of God to the prophet (3:1-4a), an introductory
statement by the deity (3:4b-9), a statement of commission (3:10), an objection (3:11), and
reassurance along with an empowering sign (3:12).30 Meyers notes: The presence of this
genre in the Moses account has the effect of identifying him as a prophetic figure, even though
he is not explicitly identified as such until the end of the Pentateuch. Gods promise to be with
him, but he does not specify how. The sign referred to here as signs or wonders Yahweh
attaches Himself to the sign (much like Jesus would in the Gospel of John).31
God would later reveal himself so that Israel would know him through the theophany or
manifestation of the pillar of cloud by day and the pillar of fire by night (Exod. 13:22). They
would also come to know God as their provider, as he gave them manna and quail to eat in
Exod. 16 and sustained them with life giving water (Exod. 17). God also revealed himself at
Horeb/Mt. Sinai through the smoke, thunder, and lightning (Exod. 19:16-25). The theme of
knowing God in connection with this revelation occurs in Exod. 33:12ff. This is after the
incident of the golden calf and Moses seems to be at the end of his rope. Moses states that God
wants him to bring this people up, but he (Moses) has not known Gods name (33:12). Moses
requests to see the LORDs glory (33:18). In the entire context of this passage (vv 12-23), one
finds Moses unusual request to see God continues the theme of knowing God (vv. 12-14). God
allows Moses to see not His face but His back (remember John says in John 1:18 that no one has
seen the Father at any time does this mean His face?). This closeness between Yahweh and
Moses is expressed in 33:11 where the texts says that God spoke with him face to face, as with
29Ibid., 55.
30Ibid., 56.
31Ibid.

a friend. One other person in the Bible who is described as being a friend of God is Abraham
(James 2:23/Isa 41:8 Abraham friend of God). Perhaps Paul has this in mind (1 Cor. 13) when
he writes that now we see through a glass or mirror darkly, but then face to face. Yahweh assures
Moses that not only will he reveal to him his glory (33:18), but that he does indeed know him by
name (33:17). Perhaps this acknowledgement of our name shows the intimate way God knows
and cares for our physical needs, as Jesus points out in the Sermon on the Mount (Matt. 6:25-34).
The last connection of knowledge with revelation in Exodus is found in Exod. 34
(following Moses seeing Gods glory and being with the LORD forty days and nights receiving
the covenant, 34:28) when Moses face shines bright from being in Gods presence (34:29-35).
The text states in vs. 29 that Moses did not know that the skin of his face was bright
().32

The verb for shine or radiance

() in certain contexts can mean horn, and commentators explain this is where the
Latin Vulgate introduced the idea of horns on Moses face. The mistranslation of the passage
would lead to Michelangelo making a sculpture of Moses with horns on his head. 33 The people
were afraid to approach him, thus Moses would cover his face with a veil when in the presence
of the people. What is at stake here is the authority of Moses. The radiance of Moses face
is a feature of Ancient Near Eastern reliefs which is the characteristic luminosity of deities.
When this light is seen on human rulers, then royal effulgence is part of the poetic expression
of the kings divine authority.34 This speaks also to Moses being Gods spokesperson or divine
32A. Alt, O. Eisfeldt, P. Khale, and R. Kittle, Eds. Biblia Hebraica Stuttgartensia (Stuttgart: German
Bible Society, 1987), 145.
33Clyde M. Woods, Genesis-Exodus, Vol 1, The Living Way Commentary On The Old Testament
(Shreveport, LA: Lambert Book House, 1972), 219. Meyers, 266, note 89.
34Meyers, 266.

mouthpiece (verb for speak occurs 7 times in vv. 29-35).35 When he would enter the
tabernacle, he would remove the veil in the LORDs presence. The apostle Paul uses this event
typologically (2 Cor. 3:12-18) to those who read the covenant with a veil over their heart and
cannot see Christ. Just as Moses saw the Lord with an unveiled face, so also when the veil is
removed by the Spirit, we can behold the Lords glory.36
Knowledge Connected with Signs. When Moses inquires whom shall he say sent him,
the LORD responds in 3:14, I Am Who I Am. This phrase is difficult to translate. The Hebrew
statement, ehyeh asher ehyeh ()37 I Am
Who I Am is how God refers to himself. Commentators discuss how this phrase should best be
translated. The term ehyeh appears to be from the verb , to be or become, and thus
asserts Gods existence, Gods identity as one who brings about existence, and perhaps even
Gods mystery as the one who is whatever the one is. 38 Is this a Qal Imperfect, 1 st person
singular (as some contend) stressing his existence or a Hiphil Imperfect 3 rd Ms. Sing., which
would emphasize he brings or causes things to come into existence? The active meaning that is
found in most English translations (I Am) seems to be supported by the LXX with the rendering
of e)gw/ ei)mi/ (also the expression Jesus uses in Johns Gospel).39

35Ibid., 267.
36R. Alan Cole, Exodus, An Introduction & Commentary, Tyndale Old Testament Commentaries, Gen.
Ed. D.J. Wiseman (Downers Grove, IL/Leicester, England: Inter-Varsity Press, 1973), 232.
37BHS, 89.
38Meyers, 57.
39John J. Davis, Moses and the Gods of Egypt: Studies in Exodus, 2nd Ed. (Grand Rapids: Baker, 1971,
1986, 1988), 72-73.

Some also suggest the translation, I will be what I will be. This phrase is clearly
referring to the divine name, YHWH. The name YHWH is to be considered as a shortening of
the whole phrase, and a running together of the clause into one word.40 Perhaps the upcoming
signs that reveal the power of the LORD are what God intends to declare. That is the connection
in the Gospel of John between the I Am statements and the signs that point to Jesus deity. Gods
name is connected with memory. The Personal Name of God, Yahweh, is found some 6,823x
in OT.41 His PN is also found in inscriptions from 10 th-6th centuries B.C.42 Commenting on this
passage, Woods notes in his commentary:
Moses realized that the Israelites, influenced by centuries of contact with
Egyptian idolatry (compare Joshua 24:14), would ask the name of the deity who
had appeared to Moses, as though this deity, like those of Egypt, were
limited in
scope and power. It was believed the name of a deity expressed his
nature and
power. I Am Who I Am (14). This statement may also be
rendered I Am What
I Am or I Will Be What I Will Be. These plural
translation possibilities
indicate the difficulty of the phrase, and it is not
surprising that its precise
significance has been disputed. Some insist
that the expression proclaims the
eternal self-existence of God. The Hebrew
verb hayah, to be, however, conveys
not inactive, abstract existence, but active,
manifested existence. Further, the
tense used (imperfect) expresses either
habitual action or future action, thus
yielding I am being what I am being or I
will be what I will be Unlike the
gods of Egypt, He exists actively, and by his
mighty acts Israel, and all mankind,
will know His name.43

Thus one cannot know who God is without knowing the power of God. Moses, however,
is not totally convinced that Gods strategy would be successful and Exodus 4 begins with a

40Cole, 69.
41Meyers., 57.
42Ibid., 58.
43Woods, Genesis-Exodus, 132.

third objection that of the people (not the elders to whom he was supposed to bring the
message of deliverance) might not believe what he has to say. 44 God would provide signs to
prove he is supreme. The word sign () here in Exod. 3:12 & 4:8 found 6 times in this
narrative (Exod. 3:12; 4:8 two times; 2:9; 4:17; 4:28; 4:30;) and 16 times total (7:3; 10:1, 2;
12:13;

13:9;

31:13;

31:17)

in

all

of

Exodus.

Signs

and

wonders

()45 occurs in Ex. 7:3 wonders

() occurs in Exod. 11:9-10. The phrase wonders also occurs in Exod. 4:21. 46
The first two signs God gives Moses as a sign are: the staff to snake back to staff (4:2-3) and his
hand becomes leprous and then back to normal (4:4). If they would not believe these two (4:89), then the third would be the first of ten that would follow: Water to blood (1 st of 10 signs at
the Nile River).47
From 5:1 (when Moses and Aaron approach Pharaoh before the first sign) until 12:29 when the
LORD strikes dead the firstborn of all the Egyptians (from the royal house, to the servant, and to
the cattle), notice how many times the term know is used: Exod. 5:2; 6:3, 7; 7:5, 17; 8:10, 22;
9:14, 29, 30; 10:2, 7, 26; 11:7. When Moses declares that Pharaoh is to let them go and celebrate
a feast, the Egyptian ruler asks, 'who is the LORD' (5:2)? He declares that he does not know
him, he is informing Moses that he did not recognize the power of the God of the Hebrews over
him. In the ancient Near East the power of a deity was often measured in terms of the status of

44Meyers, 60.
45BHS, 95.
46Meyers, 76-77.
47Ibid., 61.

those who served him. Pharaoh did not recognize Yahweh because Israel was Pharaohs servant
or vassal.48
The belief that knowledge or to know is a key in understanding the theology of Exodus
and specifically in connection to the signs/wonders can be seen in the controversial passage of
Exod. 6:2-3. Here the LORD tells Moses, I appeared (Niphal Imperf. With vav consecutive
from , to see) unto Abraham, unto Isaac, and unto Jacob as El Shaddai, and my name
YHWH I was not known (Niphal Perf. From ) to them. The fact is that the book of
Genesis does use the divine name YHWH frequently (from Gen. 2:4-49:18), some 165 times.
The LORD addresses himself to the patriarch Jacob as YHWH (Gen. 28:13), Abram builds an
altar to the LORD and calls on the name of YHWY (Gen. 12:8), and even Abraham addresses
him as YHWH (Gen. 15:8).49 So this cannot be what God means here in Ex. 6:3, that the
patriarchs never knew him as Yahweh. As demonstrated in the introduction to this research
paper, the term means coming to know through experience. Since knowing Yahwehs
name means much more than simply realizing that God is called Yahweh, then the context
shows that when Israel sees the mighty acts of God (vv. 6-7) and are able to experience his
covenant faithfulness, then Gods people are able to comprehend the greatness of Yahweh as
the covenant God more fully than did the patriarchs. 50 The focus of Exod. 6:3 is that God will
reveal his glory through the events of the exodus.51 Here again the theology of knowledge is
intertwined with self-revelation through signs. Knowledge of Gods mighty works is to be

48Woods, 136-37.
49Kohlenberger and Swanson, 630-31.
50Woods, 138.
51Ibid., 139.

taught to the children and grandchildren (Exod. 10:1-2), 52 and the worship life of Israel is to be
ordered in such a way that the people will know that Yahweh is their God who lead them up out
of the land of Egypt (Exod. 29:46) and the one who sanctifies them (Exod. 31:13).53
Knowledge Connected with Torah. From Exodus chapter 20 until the close of the book
in chapter forty, most of the Exodus narrative deals with the covenant given at Sinai. Included
are the so-called words or the ten words (Exod. 34:28; Deut. 4:13; 10:4) 54 or Decalogue in
Exod. 20:1-17, followed by the book of the covenant in Exodus 20:18-23:33 (including laws
governing slaves/property), the ratification of the covenant (Exod. 24), stipulations regarding
the construction, furnishings, priestly garments/functions, and proper worship in the tabernacle
(Exod. 25:1-31:18; 35:1-39:43). Then chapter 40 ends with consecration of the tabernacle.
Many other good outlines could be given for the second half of Exodus, but this one should
suffice to give the basic message and overview of the law given at Sinai.55
Through the giving of the Sinai covenant and a place to worship or commune with
Yahweh (in the tabernacle), God can be close to them and they can have a more intimate
knowledge of God through the law or Torah.

If they obey God and keep the covenant

stipulations, then he will be in their midst and bless them. 56 The purpose in giving this Torah
or instruction (the term actually occurs in Exod. only 7 times) 57 is so that Israel can remain a
52Frethim, Book of Exodus, 253.
53Ibid.
54John H. Sailhamer, The Pentateuch As Narrative: A Biblical-Theological Commentary. Library of
Biblical Interpretation (Grand Rapids: Zondervan, 1992) (Klein 1993), 283.
55Cole, 149-239.
56Alexander, 195.
57Kohlenberger and Swanson, 1657. Torah occurs in Ex. 12:49; 13:9; 16:4; 16:28; 18:16; 18:20; and
24:12.

special people unto God, a nation that is holy and consist of a kingdom of priests (Exod. 19:56). Failure to keep the covenant will lead to Gods anger and visiting the sin of the fathers unto
the third and fourth generation (Exod. 34:7).
Although the term instruction occurs only seven times in Exodus, there are two
passages where the verb know and instruction occur together. In Exod. 18:16, When it will
be to them a matter comes unto me, and I will judge between a man and between his friend, and I
will declare (cause to make known, Hiphil of ) the statutes of God and his Torah. Then
second occurrence of know and Torah in the same passage is found in Exod. 18:20. And you
will teach them the statutes and the instructions, and you will declare (cause to make known) to
them the path they will walk in it and the work they will do.
In these two verses, we find law terms (if you will) that connect with the importance of
knowledge in Exodus. The word matter or thing or word () occurs in vs. 16 (if they
have a matter between them (same term used in Exod. 20:1, these are the words ). The verb
to judge (, the verb from which is based) also occurs in vs. 16 (I
will judge). The term statute or statutes (from the verb , to inscribe, cut in, or
decree) and instruction () is found in vs. 16 and vs. 20. 58 One cannot really know
God without having proper boundaries to keep one holy. The apostle Paul acknowledges that he
could not have known about sin (what is sin) without the law. He would not have known about
covetousness had the law not condemned coveting anothers possessions (Rom. 7:7-8). Every
Ancient Near Eastern society had codified law. The most famous is that of Hammurabi, who
ruled Babylon from 1792-1750 B.C. There are two classifications of law in the Ancient Near
East: the first type is casuistic (or case) law and the second is apodictic (or absolute) law. The
code of Hammurabi is set forth in the casuistic form (if a man ). We find similar judgments in

58B-D-B, 349, 1047-48. Kohlenberger and Swanson, 1657.

Exod. 21-23.59 The apodictic form primarily treats civil or criminal cases rather than religious
ones.60 The second type is not as frequent in other law codes. When one reads the direct
addresses or prohibitions in the Old Testament (you shall/you shall not ), then they are dealing
with apodictic laws. Laws given in the imperative case (such as Honor your father and mother
) are also absolute laws.

The apodictic law from primarily treat moral and religious

matters.61
One way in which the regulations of the Pentateuch are similar to surrounding law codes
is the fact that none of them is truly comprehensive or exhaustive. 62 Although the Jewish
rabbis debated on the exact number of statutes (611 or 613), the fact remains that this number
pales in comparison to our modern law code or even the exhaustive commentaries the rabbis
expounded. The first four of Exod. 20 deal with our relationship to God and the last six deal
with our relationship with community and fellow man. Jesus would deal with this question on
which is the greatest (Matt. 22:34-40) and our Lord said the whole law could be summed up by
saying: Love God with your whole heart (Deut. 6:5 our responsibility to God) and love
neighbor as yourself (Lev. 19:18 our responsibility to community and fellow man). Obviously,
later Jewish interpreters missed the essence of the law. The statutes were given as a boundary to
keep them pure and holy. One sees quickly what happens when Moses is away in Exod. 32. The
people tell Aaron to make them gods to go before them (32:1). They do not know what has
happened to Moses (32:1). When Moses asks Aaron why he caused this, he blames the people.
59Meyers, 184-85.
60Dr. William W. Klein, Dr. Craig L. Blomberg ,and Dr. Robert L. Hubbard, Jr. Introduction To Biblical
Interpretation (Dallas: Word, 1993), 276.
61Ibid.
62Meyers, 183.

You know they are set on evil (vs. 22). Thus Israel needs to have law or instruction and they
need to know the ramifications of violating that law.
Conclusion
From the opening verses of Exodus till the end of the book, the author makes a
theological argument showing how one comes to have a close, personal relationship with
Yahweh.

Gods people come to this relationship through knowledge.

This knowledge is

demonstrated through his mighty acts/signs, through manifestations, and through his covenant.
While modern man do not see these miraculous events (signs, wonders, and manifestations or a
theophany), yet we can declare as the Psalmist did in Psalm 19 that the heavens declare his glory
and the firmament exclaim his handiwork (paraphrasing). We can also see his marvels through
the eye of faith. Jesus pronounced a blessing upon those who do not see, yet believe (Jn. 20:29).
A personal knowledge of God is discovered not only through the signs or mighty works of
Yahweh, but also through his spoken (and later written) word. When the events of which God
speaks do take place, they enhance the already-existing knowledge of God. The LORDs
personal encounter with Moses at the burning bush and at Mt. Sinai allows the prophet of God
to see the something more in the event when it does occur.63
The question is not whether or not the theme of knowledge is found in Exodus. The real
question one needs to be asking is if one can find enough material to make this topic dissertation
worthy? That question remains to be answered. That knowledge has been dealt with in the
Wisdom Literature by other scholars is apparent. If you agree with Alexanders thesis, as does
this author, that this is a key theme in Exodus, then much more needs to be written on this
subject. There is much connection between Exodus and the Gospel of John (a point brought out
by Dr. Fletcher, a specialist in Johns Gospel, in the courses he teaches at Amridge; this student
considers a privilege to study under him). The apostle Paul also writes about developing this
63Fretheim, 253.

knowledge or relationship with the risen Lord in Philippians 3:10-11. The people of God, in both
covenants, serve a living God, not a dead one as did the Egyptians. Hopefully this brief paper
will shine the light on an overlooked trajectory in Exodus, knowing God in a personal way and
how one comes to know him.

Bibliography
Alexander, T. Desmond. From Paradise to the Promised Land: An Introduction To The
Pentateuch. Third. Grand Rapids: Baker Academic, 1995, 2002, 2012.
Alt, A., O. Eisfeldt, P. Khale, and R. Kittle. Biblia Hebraica Stuttgartensia. Stuttgart: German
Bible Society, 1987.
Bergman, G. Johannes. "(dy, Ancient Near East." In Theological Dictionary Dictionary Of The
Old Testament, Volume V, rmx-hwhy, Edited by G. Johannes Botterweck and Helmer
Ringgren, Translated by David E. Green. Grand Rapids: Eerdmans, 1986. 454-455.
Botterweck, G. Johannes. "(dy." In Theological Dictionary Dictionary Of The Old Testament,
Volume V, rmx-hwhy, Edited by G. Johannes Botterweck and Helmer Ringgren,
Translated by David E. Green. Grand Rapids: Eerdmans, 1986. 448-454, 455-481.
Brown, A. Philip, II andBryan W. Smith. A Reader's Hebrew Bible. Grand Rapids: Zondervan,
2008.
Brown, F., S. Driver, and C. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon With
an appendix containing the Biblical Aramaic. Peabody, MA: Hendrickson Publishers,
2008.
Cole, R. Alan. Exodus, An Introduction & Commentary. Tyndale Old Testament Commentaries.
Edited by Gen. Ed. D.J. Wiseman. Downers Grove, IL/Leicester, England: Inter-Varsity
Press, 1973.
Davis, John J. Moses and the Gods of Egypt: Studie in Exodus. 2nd. Grand Rapids: Baker, 1988.
Fretheim, T.E. "Book of Exodus." In Dictionary Of The Old Testament Pentateuch: A
Compendium of Contemporary Biblical Scholarship, by T. Desmond Alexander and
David W. Baker, 249-258. Downers Grove, IL/Leicester, England: InterVarsity Press,
2003.
Holladay, William L. A Concise Hebrew And Aramaic Lexicon Of The Old Testament Based
Upon The Lexical Work Of Ludwig Koehler And Walter Baumgartner. Grand Rapids:
Eerdmans, 1983.
Klein, Dr. William W., Dr. Craig L. Blomberg, and Dr. Robert L. Hubbard, Jr. Introduction To
Biblical Interpretation. Dallas: Word, 1993.
Kohlenberger III, John R. and James A. Swanson. The Hebrew-English Concordance To The Old
Testament With The New International Version. Grand Rapids: Zondervan, 1998.
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Meyers, Carol. Exodus. The New Cambridge Bible Commentary. Edited by Ben Witherington
III. Cambridge: Cambridge Univ. Press, 2005.
Pipper,O.A. "Knowledge." The Interpreter's Dictionary of the Bible, K-Q. Edited by George
Arthur Buttrick. New York/Nashville: Abingdon, 1962, 42-48.
Sailhamer, John H. The Pentateuch As Narrative: A Biblical-Theological Commentary. Library
of Biblical Interpretation. Grand Rapids: Zondervan, 1992.
Schmitz, E.D. "Knowledge." The New International Dictionary of New Testament Theology,
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Shackelford, Robert Donald. The Concept of Knowledgein the Book of Job. New Orleans Baptist
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Shreveport, LA: Lambert Book House, 1972.

Appendix
Every Occurrence of to know and knowledge in Exodus
Exod. 1:8
Exod. 2:4
Exod. 2:14
Exod. 2:25
Exod. 3:7
Exod. 3:19
Exod. 4:14
Exod. 5:2
Exod. 6:3
Exod. 6:7
Exod. 7:5
Exod. 7:17
Exod. 8:10
Exod. 8:22
Exod. 9:14
Exod. 9:29
Exod. 9:30
Exod. 10:2
Exod. 10:7
Exod. 10:26
Exod. 11:7
Exod. 14:4
Exod. 14:18
Exod. 16:6
Exod. 16:12
Exod. 16:15
Exod. 18:11
Exod. 18:16
Exod. 18:20
Exod. 21:36
Exod. 23:9
Exod. 29:46
Exod. 31:13
Exod. 32:1
Exod. 32:22
Exod. 33:5
Exod. 33:12
Exod. 33:13 (2x)
Exod. 33:16
Exod. 33:17
Exod. 34:29

Exod. 36:1
Noun form
Exod. 31:3
Exod. 35:31