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MASTER’S COLLEGE OF THEOLOGY
ASSIGNMENT
TOPIC: “Hebrew Pathos: Bravery Under Slavery & God’s plan of Liberation under the
Participation, both men and women”.
Subject:
“Liberation and Formation of the Identity of the People of God: A Study of Pentateuch”
Guide: Sir. Satish Karun Submitted by: Thanglet Khongsai
Class: BD IInd year. Date of Submission: 06/03/2024
Introduction: "Hebrew pathos: bravery under slavery" is a concept that refers to the courage
and resilience of the Hebrew people during times of oppression and subjugation. It highlights
the strength and determination of the Hebrews to maintain their identity, faith, and values in
the face of adversity and hardship. This idea is often associated with the biblical narrative of
the Israelites' enslavement in Egypt and their eventual liberation through the leadership of
figures like Moses. In this paper we will pondered upon the oppression, the nature of slavery,
the plague narrative and how God liberate the people.
1. Israel in Egypt
The book of Exodus begins at a very important turning point in the Pentateuchal narrative. It
continues the story where the first book Genesis leaves off. Exodus presupposes the existence
of the people, Israel, in Egypt. Exodus, Leviticus and Number belong together as there are no
natural divisions between them. Of the five books, only Genesis and Deuteronomy have a
great distinct character of their own. No Egyptian king is named although two reigns are
mentioned in the story. Nor do events from any Egyptian source appear in the narrative. 1 The
proliferation of the Israelites in 1:7, 9, 10 & 12, the probability of the Israelites joining
Egypt’s enemies in war, and the possibility of eventual escape are given as the reason for the
Egyptian oppression. The Exodus’ account if Israel’s servitude has four aspects: a) the
Israelites multiplied and became exceedingly strong in number: b) the Egyptian grew fearful
of the Israelites: c) the Egyptian has forgotten what Israelites has done for them and: d) the
Egyptian put Israel into servitude.2
1.1 The Slavery of Israel
The ruler of the Hyksos lasted about hundred years. Then, the people of Upper Egypt broke
free from their control, and eventually captured Avaris in about 1550 BC. The Hyksos were
then driven out of Egypt. The ancient scholar Joshephus thought that the exodus took place at
1
George Edayadiyil CMI, An Analysis of the Impact of the Exodus Event in the Life of the Old
Testament People (Bangalore: Asia Trading Company, 2009), 11.
2
George Edayadiyil CMI, An Analysis of the Impact of the Exodus Event in the Life of the Old
Testament People…,12.
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the same time. But the idea does not allow the time for oppression of the Israelites under “a
new king over Egypt, who did not know Joseph” (Ex. 1:8). Nor does it fit in well with the
dates at which the other events in the exodus story are likely to have happened. It seems
probable that the Israelites were in Egypt for much more than a hundred years. However, the
overthrow of the Hyksos does explain why the Israelites, whom they had protected, were
made slaves in Egypt.3
1.1.1 Nature of Slaves or Condition
The conditions in Egypt about 1290 B.C. were extremely harsh for the enslaved Hebrews.
They suffered in several ways.
1). A Whole Nation Was Kept in Slavery. The Egyptians had clearly developed a strong
racial prejudice against the Hebrew people. Their ethnic discrimination took many
humiliating and hurtful forms. It was an extreme example of apartheid. The Hebrews, through
Joseph, had brought salvation to Egypt and her neighbors many generations before. Now they
were slaves with no rights or liberties. As the years passed and the twin cities of Python and
Ramses rose above the desert sands increasing numbers of Hebrews were buried beneath
them.
2). They Were Oppressed by Hard Labor. Stories of the working conditions for prisoners in
Hitler's concentration camps or in Russian Siberia are foreshadowed in this ancient story, as
are the experiences of some bonded laborers in India today. Men, women, and children all
worked in the torrid North African heat (1:8-14). When Moses appealed to Pharaoh to release
the Hebrews, their labor, already ruthlessly oppressive, was increased.
3). They Were Mercilessly Beaten: The cruelty to which Moses reacted (2:11) was one of
countless such incidents. “In all their hard labor the Egyptians used them ruthlessly” (1:14).
“The Israelites groaned in their slavery and cried out” (1:23). “Moses watched them at their
hard labor He saw an Egyptian beating a Hebrew” (1:11). The Israelites had no rights of
freedom, wages for work, or appeal against brutality.
Finally, Pharaoh instructed his people to throw all Hebrew male babies into the river. But this
also failed in the case of Moses (2:1-10). While many babies were saved with God's help,
thousands of babies and adult laborers must have died.4
2. God’s Plan of Liberation through Revelation
In religion there can be a tendency to take God out of history and project him into a utopian
world. Here religion becomes mythical and a historical But the idea of God's action in history
is a widespread notion among all religions Israel as a people did not know a God who works
outside history The Bible sees Yahweh as the God who reveals himself through the history of
the people. Israel never tried to know the origin of God by philosophizing, but the people
3
David F. Hinson, History of Israel; Old Testament Introduction 1 (ISPCK: Delhi,1990), 41.
4
https://www.urbanleaders.org/500writings/000readings/Bellingham/BellinghamExodus2.pdf
(accessed on 01/03/2024)
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knew Him through revelation in history This God was in continuous touch with them in the
ups and downs of their history. In the revelation of God there are intense moments of
revelation In the Exodus we find the first of such intense moments of revelation to a group of
people. This revelation involved the understanding of their human identity, the understanding
of the world, the understanding of God, and the relationship between these. This revelation is
a process. In the Bible, the Exodus led to the supreme revelation of God in Christ- the
culmination of the search of men for God and God's revelation of Himself in time.5
2.1 People in process of Liberation
Fear became the driving force for Pharaoh as he dealt with Israelites, and he enslaved God’s
people and demanded that heavier work be laid on them. So, God sends liberators to the
Hebrews: The women are the first liberators. First, the midwives who cleverly defy Pharaoh’s
order to kill all male Hebrew babies at birth. Then, a Levite mother who realizes she can’t
hide her 3-month-old son any longer, so she puts him in a basket in the river. Soon, Pharaoh’s
daughter finds Moses floating by, has compassion, and raises that leader of the people as her
own. And finally Miriam, Moses’ older sister who watches over him in the river.6
2.1.1 Women
The biblical record in Exodus 1:8ff affirms that the people of Israel multiplied numerously in
Egypt and they became very strong and powerful that the new king of Egypt who did not
know Joseph wanted to get rid of them gradually because of the fear they would fight against
them and run away from the land. The method he used was that the king made them forced
laborers and put taskmasters over them to oppress them as they worked. The Egyptians thus
oppress them ruthlessly and imposed heavy task on them and made their lives very bitter.
Shiprah and Puah: The method that the king used to extinguish the Hebrews was by killing
male babies so that they would not multiply, and the Hebrew girls would ventually absorbed
as Egyptians. Thus, the king ordered Shiprah and Puah who were the midwives that whenever
they attended the Hebrew women giving birth to babies, if it were male they should throw to
the Nile river, but they should let girl babies live (1:16). But it is recorded that Shiprah and
Puah feared God and they did not do as commanded and they let even all the male babies
live. Shipra and Puah played significant role in preserving male babies. This led the king act
barbarously and commanded "all his people" to throw the male babies born to Hebrew
mothers to the river and let the female babies live.7
Jochebed : The order of the king to kill male babies was very strong even though Shiprah
and Puah did not fear the king because they feared God rather than they feared the king, the
common people feared the king. At this event and situation Moses was born and he was also
to be thrown to the river as commanded by the king. But Moses' mother made her effort to
5
George Edayadiyil CMI, An Analysis of the Impact of the Exodus Event in the Life of the Old
Testament People…,54 & 55.
6
https://sojo.net/articles/women-are-first-liberators-exodus-story (accessed on 30/02/2024)
7
R.L Hnuni, AM YAHWEH The Life and and Witness of God’s People in the Old Testament; a Guide for
Theological Students Vol. 1 (Delhi: Christian World Imprints, 2021), 47.
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the greatest of her ability to save the life of baby Moses that she hid him for three months
(Exod. 2:1-1). As she could not hide him any longer she had another method of making a
basket out of papyrus prepared it well so as not to let the waters go in and sink. She put the
baby and put it on the bank of the river. She did what she could.
Miriam: Moses' mother did her task and could not do beyond, but Moses sister did her role
by looking after the basket and seeing what would happen to Moses. Though her part she
played might be minor, but it worked and she saw that it was safe and that the basket was
picked by Pharaoh’s daughter. Later on she appeared again in the scene that she offered
herself to find a nurse for baby Moses and that she called his own mother to nurse the baby
(Exod. 2:7-9). She did a great job. In the midst of such perilous event, Moses sister did a
clever job of finding baby's own mother to save the situation of Moses.8
The Role of Pharaoh’s Daughter: The narrative of baby Moses' story tells the miraculous
salvation and deliverance of Moses' life against the order of the king in a very interesting
way. It happened that Pharaoh’s daughter was the one who picked up the basket in which
Moses was put and it is recorded that when she opened the basket and saw the child and "she
took pity on him." She called his name "Moses" and as Moses sister offered herself to find
suitable nurse to take care of him, Pharoah's daughter happily gave the child back to his own
mother to take care, nurse him with wages. This was in fact an interesting turn of events,
while the king offered death to male child the daughter offered life contradicting the order of
the father.9
2.1.2 Moses and his calls – a charismatic leader
An examination of the background of Moses is in order to understand the significance of his
leadership. Right from the birth, the Hebrew author presents the story as if the child Moses
was being specially prepared to be a leader the story of his birth depicts the belief that a
special providence was watching over the child from his birth, although this is not clearly
stated. The experience of the Call is presented as quite sudden and unexpected. Moses was
tending the flock that belonged to his Midianite father-in-law. Thus Moses is engaged in
daily work that has drawn him apart from other men and suddenly, in that solitude, Moses
encounters God. This encounter is often regarded as a theophanic experience, though it is
only in a miniature form, compared to the theophanic experience at Sinai.10 In this
atmosphere of theophany, the basis and the purpose of Moses' call is pronounced. The basis
for the call is the distinctive and meaningful relationship between God and Moses as
highlighted by the formula “I am the God of your father” (3:6).11 The word of God
announced to Moses regarding future events has a two-edged character to it. Most basically,
it is good news for the Israelites: God will deliver them from oppression and lead them
8
R.L Hnuni, AM YAHWEH The Life and and Witness of God’s People in the Old Testament; a Guide for
Theological Students Vol. 1…,48.
9
R.L Hnuni, AM YAHWEH The Life and and Witness of God’s People in the Old Testament; a Guide for
Theological Students Vol. 1…,49.
10
Modayil Mani Chacko, Liberation and Service of God; A Theological Evaluation of Exodus 1:1 – 15:
21 (Delhi: ISPCK, 2001), 100.
11
Modayil Mani Chacko, Liberation and Service of God; A Theological Evaluation of Exodus 1:1 – 15: 21…, 101.
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through the wilderness to a land they can call their own. But this word is also a hard word,
even an offensive word, especially for Pharaoh and the Egyptians. For God here takes sides:
against the oppressor and for the oppressed. How is Israel (or any reader) to interpret this
divine will and action? The answer is not obvious, for the oppressed might turn the tables and
become the oppressors. It is precisely in view of this possibility (and reality, as it turns out)
that the law formulates what it means for God to be compassionate and for Israel to act in a
corresponding way toward the needy neighbor (Ex 22:21-27 [MT 22:20-26]; a common
theme throughout pentateuchal law). If Israel (the people of God) becomes the oppressor,
then God will respond toward them as God did toward the Egyptians. Remarkably, God binds
himself to the law in seeing to the deliverance of the oppressed, whoever the perpetrator
might be.12
3. The Plagues & its Narratives
The promised chastisements arrive in the form of a concentrated series of disasters: a) Blood
7:14-24): b) Frogs (7:25-8:15);c) Gnats (8:16-19);d) Flies (8:20-24) ; e) Pestilential diseases
(9:1-7); f) Boils (9:8-12); g) Hail (9:13-35); h) Locusts (10:1-20) and i) Darkness (10:21-23).
The Pharaoh remains defiant; the final and climactic slaying of the firstborn is foretold (11:1-
10). The plagues show Yahweh's decision for Israel and His ways”, presented with different
motifs.13
3.1 Plague Narrative
The motif of religious polemic has its strongest evidence in the event of the plagues. There is
an element of mockery of Egyptian gods reflected in the plague episode. As noted above, the
Pharaoh himself was regarded as a god and the main thrust of the plague stories is to be found
in proving to Pharaoh that “there is no one like Yahweh” (8:6; 9:14). The element of mockery
or polemic is seen from the very outset of the plague episode.
3.1.1 First plague:
The Egyptians had personified and deified the river and regarded the river as god with the
name Hapi, which means "to flow, to run". As a river god, Hapi was pictured as a bearded
man with female breasts and a hanging stomach to signify fertility. He was crowned with
aquatic plants, and he held a tray of food or poured water from vases. There are also hymns
praising the river god as issuing from the earth and coming to keep Egypt alive. Yet in the
biblical narrative, there is a tone of mockery of this belief of the Egyptians when...all the
water in the Nile became blood. The fish that were in the Nile died and the river stank and the
Egyptians were not able to drink water from the Nile (7:20-21), all by mere striking the water
with a rod at God's command (7:20b). The nature of the “divine” creature: had degenerated
and its waters ceased to be a source of blessing to Egypt. The transformation of the water by
12
“Exodus” Dictionary of the Old Testament Pentateuch. Ed, by T. Desmond Alexander & david W.
Baker (USA; Intervarsity Press, 2003), 260.
13
George Edayadiyil CMI, An Analysis of the Impact of the Exodus Event in the Life of the Old
Testament People…,13.
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a rod removed all doubt as to where the real power plays. The sole purpose of this event is
clearly stated: Pharaoh is to know "that I am Yahweh" (7:17).14
3.1.2 Second plague:
In the second plague, the Nile was made to send forth myriads of frogs, which invaded the
homes of the Egyptians and became a nuisance and torment to the people.
3.1.3 Third plague:
In the third plague, lice were sent upon man and beast, and, “if it be remembered”, says
Gleig, that no one could approach the altars of Egypt upon which so impure an insect
harbored; and, that the priests to guard against the slightest risk of contamination, wore only
linen garments, and shaved their heads and bodies every third day, the severity of this miracle
as a judgment upon Egyptian idolatry may be imagined. Whilst it lasted no act of worship
could be performed, and so keenly was this felt that the very magicians explained, “This is
the finger of God”.15
3.1.4 Fourth plague:
The fourth plague was designed "to destroy the trust of the people in Beelzebub, or the Fly-
god, who was reverenced as their protector from visitation of swarms of ravenous flies, which
infested the land generally about the time of the dog-days, and removed only as they
supposed at the will of their idol. The miracle now wrought by Moses evinced the impotence
of Beelzebub and caused the people to look elsewhere for relief from the fearful visitation
under which they were suffering.
3.1.5 Fifth plague:
The fifth plague, which consumed all the cattle, excepting those of the Israelites, was aimed
at the destruction of the entire system of brute worship. This system, degrading and bestial as
it was, had become a monster of many heads in Egypt. They had their sacred bull, and ram,
and heifer, and goat, and many others, all of which were destroyed by the agency of the God
of Moses, thus, by one act of power, Jehovah manifested His own supremacy and destroyed
the very existence of their brute idols.16
3.1.6 Sixth plague
The plague of boil is recorded in Ex. 9: 8 – 12. Like the third plague, this one was sent
without any warning. Moses was instructed to take "handfuls of ashes of the furnace, and
sprinkle it toward heaven in the sight of Pharaoh" (9:8). The definite article implies that some
particular "furnace" is meant, and that Pharaoh was near it, suggests it was no mere heating
14
Modayil Mani Chacko, Liberation and Service of God; A Theological Evaluation of Exodus 1:1 – 15: 21…,140.
15
Arthur W. Pink, Gleaning in Exodus ( Chicago: Moody Press, NY), 60.
16
Arthur W. Pink, Gleaning in Exodus …,61.
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apparatus. The Companion Bible says of this furnace: "i.e., one of the altars on which human
sacrifices were sometimes of feared to propitiate their god Typhon (the evil Principle).
3.1.7 Seventh plague
The next plague is described in Ex. 9:18-35. It marks the beginning of a third series. We
quote from the Numerical Bible; "We are now, in the third stage, to see, man being what he
is, what the attitude of Heaven must be toward him. The severity of this plague is marked by
several particular. It was a very grievous hail. The hail smote throughout all the lands of
Egypt all that was in the field, both man and beast; and the hail smote every herbs and break
every tree of the field. This judgment was expressive of the wrath of a holy and sin-hating
God.17
3.1.8 Eights plague
The eighth plague is recorded in Ex. 10:1-20. Locusts are one of the terrors of the East. They
prey upon the crops, and consume all vegetation. This plague, coming on the top of the
destruction of the cattle, seriously threatened the food-sup- plies of Egypt. They came at the
bidding of God, and they de- parted at His bidding. So does every creature, the feeblest as
well as the mightiest, fulfill the secret counsels of their creator. In Joel 2:11, which speak of a
yet future judgment in the Day of the Lord, the locusts are termed, "His army".
3.1.9 Nine plague
The plague of darkness is described in Ex. 10:21-29. "In Egypt the sun was worshipped under
the title of Ra: the name came conspicuously forward in the title of the kings, Pharaoh, or
rather Phra, meaning 'the sun'" (Wilkinson's "Ancient Egypt"). "Not only therefore was the
source of light and heat eclipsed for the Egyptians, but the god they worshipped was obscured
and his powerlessness demonstrated a proof, had they but eyes to see, that a mightier than the
sun, yea the Creator of the sun, was dealing with them in judgment." (Ed. Dennett). This
ninth plague formed a fitting climax to the third series. It is easily interpreted. God is Light:
darkness is the withdrawal of light. Therefore, this judgment of darkness, gave plain
intimation that Egypt was now abandoned by God. Nothing remained but death itself.18
3.2 Final Setting for Israel Liberation : The Tenth Plague
Besides introducing the progressive process for the liberation of the Israelites through the
nine plagues, a definite hint was also given at the early stage for the tenth and final plague.
The Lord had declared “Israel as His firstborn son” and said that if Pharaoh would not free
His firstborn, then He would kill Pharaoh's “firstborn son” (4:22,23). The Lord also extended
his proposed action to all the firstborn males of human beings and livestock of Egyptians
which included the first born of Pharaoh as well as of the lowest considered Egyptian woman
slave (v.5). It seems the Lord by doing so was instituting a future custom according to which
the first born males of Israel of human beings as well as of animals to the Lord (13:1-2) were
17
Arthur W. Pink, Gleaning in Exodus …,66.
18
Arthur W. Pink, Gleaning in Exodus …,67.
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to belong. Prior to the warning for the final plague, the Lord gave instructions through Moses
about the kind of preparation the Israelites were required to make, because they were going to
move into freedom suddenly, and they would be chased by Pharaoh himself (v.1). Both
women and men were told to borrow objects made of gold and silver from their Egyptian
neighbors (v.2). The Egyptians will give these to them happily because the Lord would create
in them favorable feelings towards Israelites and also because of the importance which Moses
himself was receiving from the Egyptian people as well as from the Pharaoh's officials.19
The details of the warning are narrated in vv.4-7, according to which the Lord would pass at
about midnight through Egypt (v.4), and all the firstborn of Egyptians would die then, and all
over Egypt noise of crying and wailing would be heard(v.6). On the other hand in the
dwelling place of Israelites, even the bark of a dog would not be heard. It becomes clear how
the Lord made distinction between an oppressor and the oppressed. (v.7). It is at that stage
that Pharaoh's officials would even bow before the Lord and would force the people of Israel
to leave Egypt. Then all the Israelites would follow Moses. After giving this warning Moses
left Pharaoh in “hot anger” (v.8). The author at this stage brings back the memories of the
first nine plagues. Every time Pharaoh refused to listen to Moses, it gave an opportunity to
the Lord to perform more signs in the Land of Egypt. Moses and Aaron did all that the Lord
commanded them, and Pharaoh's response also continued in a progressive manner to be in the
negative for granting freedom to the Israelites (vv.9, 10).20
Conclusion: Salvation is a complex reality in Exodus. Most obviously it refers to God’s
deliverance of Israel from Egyptian oppression. Salvation here has a sociopolitical
dimension, though its effects upon Israel catch up the human spirit as well. In these texts
salvation is understood as deliverance from the sins of other people (the Egyptians) and their
devastating effects. Later in Exodus salvation is understood as deliverance from their own
sins and their effects. Moses prays that God deliver the people from the effects of their sins
and forgive the sin of the people; the identity of God is marked by the forgiveness of iniquity,
transgression and sin. It is clearly visible that the people in slavery has developed a unique
form of bravery even in their suppression, in their liberative movement both men and women
are used by God; through which YHWH manifested his power and give them the courage in
their bondage. A critical study also shows that the plague was one of the most important
events through which the deliverance activity of the Israelites was made possible, which
shows the greatness and uniqueness of YHWH.
19
James Massey, Dalit Bible Commentary; Old Testament Vol.2 (Delhi: Academy Press, 2010), 80.
20
James Massey, Dalit Bible Commentary; Old Testament Vol.2…,81.
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Bibliography:
Chacko, Modayil Mani. Liberation and Service of God; A Theological Evaluation of Exodus 1: 1- 15:21. Delhi:
ISPCK, 2001.
CMI, George Edayadiyil. An Analysis of the Impact of the Exodus Event in the Life of Old Testament People.
Bangalore; Asia Trading Corporation, 2009.
Hinson, David F. History of Israel; Old Testament Vol. 1. Delhi; ISPCK,1990.
Hnuni, R.L. AM YEHWEH The Life and Witness of God’s People in the Old Testament; A Guide for
Theological Students Vol.1. Delhi; Christian World Imprints, 2021.
Massey, James. Dalit Bible Commentary Old Testament Vol. 2; Exodus. Delhi; Academy Press, 2010.
Pink, Arthur W. Gleaning in Exodus. Chicago: Moody Press, NY.
Dictionary:
Dictionary of the Old Testament Pentateuch. Ed, by T. Desmond Alexander & david W. Baker. USA;
Intervarsity Press, 2003.
Webliography:
https://sojo.net/articles/women-are-first-liberators-exodus-story
https://www.urbanleaders.org/500writings/000readings/Bellingham/BellinghamExodus2.pdf
