This article focuses on the mention of women, especially midwives, in Exodus 1 and Exodus 2. The way of Moses has been prepared by the actions of women, which is ultimately an outworking of the promise in Genesis 3:15.

This article offers ten insights on the exodus from Egypt, including: it is an event in which God discloses his identity, it is a basis for prophetic expectation, it provides a framework within which to understand the work of Christ, and it gives us a sense of our place in God's work of redemption.

This article considers God's revelation to Moses in Exodus 3:14-15.

This article continues the debate about the date of the exodus-conquest. It addresses the textual and archaeological arguments of Ralph Hawkins for a late-date exodus.

What is the biblical date for the exodus? This article is a critical response to an earlier article by Bryant Wood who argued for an early dating of the exodus. Hoffmeier is convinced that the 13th century date is equally based on biblical evidence. He, therefore, offers a modest critique of some aspects of Wood’s apology for the 15th century. The discussion is placed within the context of the mainstream scholarship regarding the Israelite exodus from Egypt.

This paper considers the significance of Yahweh revealing himself as "I am" in Exodus 3:13-14. Jesus' use of a similar expression to refer to himself a number of times is read in the light of Exodus 3.

This essay reflects on the theological significance of the exodus.

This article is a response to a previous article by James Hofmeier on the date of the exodus of the Israelites from Egypt.

What is the date of the exodus-conquest of the people of Israel? This article reviews the history of the study of the date of the exodus. The main section of the article traces two lines of argument, the one textual and the other from archaeological evidence, that may support the late date.

This article continues Hawkins' debate with Rodger Young and Bryant Wood on the date of the exodus-conquest. He defends his methodology in this article.

In this paper Archer gives arguments against a late date theory for Exodus. He points towards an inscription of the name Rameses that would give a fifteenth century Moses access to the name.

How should the exodus of the Israelites be dated? It is an old problem in Biblical Studies. Rea discusses different solutions that have been considered in the past.

This essay wants to demonstrate that the verb "pasah" in Exodus 12 should not be translated as "pass over" but "hover over." This image is the same as Genesis 1:2 where the metaphor is used to compare the Creator-Spirit to a bird hovering over the deep-and-darkness. Kline provides some background for the use of avian imagery for God and his angels.

This article on Exodus 15:22-27 is about obedience and the good life.

This article on Exodus 15:19-21 is about the task of women in the church.

Ferris considers the function and meaning of Exodus 16:1-10 within its wider context

This article is written from the conviction that the laws of the Pentateuch need to be read contextually—they must be understood within their narrative and legal-literary frameworks. The author explores the relationship between laws and narratives in Exodus 19 through Exodus 24.

Many abortion advocates cite the example of the miscarried fetus (Exodus 21:22-23) to support their claim that the fetus is not a person. Fuller argues that nevertheless this argument, its logic and implications fail in the broader legal context of the ancient Near East and the covenant code of Exodus 20-Exodus 23.

This article on Exodus 21:12-14 is about the difference between murder and manslaughter, the intent to harm and accidents. This article looks at the importance of motive in a crime. Cities of refuge is also discussed.

This article is an exposition of Exodus 23:19, which is the prohibition against boiling a kid in its mother's milk.

This article, a sermon leading up to Lord's Supper, considers Exodus 24, which records the covenant-making ceremony. The article helpfully discusses matters of the law and sacrifices.

In the Old Testament Exodus 24 holds a prominent place for understanding the nature and function of worship. In this essay, Hilber considers the exegesis and theology of worship in Exodus 24:1–11.

This article considers what Exodus 32:23 means when it says that Moses saw the back of God. Also, how does this theophany point forward to Christ?

This article discusses what happened in Exodus 32:15–35, which points ahead to the only sacrifice that could truly atone for sin, Jesus Christ.

This is an exegesis of Exodus 33:19. The author also explains how this passage helps us to understand Romans 9:14-15.