Exploring Exodus (Book Review) By Nahum M.

Sarna
Reviewed by Herbert A. Storck Exploring Exodus is the long awaited sequel to Nahum Sarna's Understanding Genesis, which appeared about twenty years ago. Sarna's current contribution is a worthy successor to the Genesis volume. The first two sections, "Introduction" and "The Oppression," deal with what is known of the historical background to the Exodus. Thereafter chapters follow on the birth of Moses and his commissioning, the plagues and passover, the route of the Exodus, the ten commandments, the laws, and finally the Tabernacle and the Golden Calf. The book (Schocken Books, 1986, 266 pages, $17.95) is complete with notes, abbreviations, bibliography, and index. This review will focus on the historical section and provide a few supplementary references to the later chapters. The inclusion of recent material does not constitute criticism, but is rather an attempt to bring the reader up to date.

Historical Background
Sarna favors a thirteenth-century date for the Exodus and a Hyksos setting for the advancement of Joseph. In discussing factors affecting the overall timetable of events he places great weight on the genealogy of Moses and other players, although a recent reassessment suggests that the genealogies are likely to be incomplete. [1] At the same time he de-emphasizes the significance of four dor in Genesis 14:13 (while acknowledging that they probably refer to 100-year periods). Current literature intimates that dor should probably be taken more seriously. [2] In the light of new evidence the association of Joseph with the Hyksos now seems unlikely. [3] The archaeological record, too, is murky and does not completely favor anyone's theories. Other views were available to Sarna at the time of writing, [4] and one is left with the feeling that had he incorporated them, the result might have been a more comprehensive view of the problem. Sarna's discussion of the Egyptian basis for the name Moses and the myth of the "abandoned hero" in the ancient world are excellent. His treatment of the "Hebrews = Hapiru" question is also commendable in its restraint. He concludes that the Hebrews and the Hapiru are not the same people, and that, pending further evidence, no connection should be made. Finally, his discussion of Ancient Near East legal traditions and social reform is basically sound, [5] although one minor factual error should be noted: the law reforms usually ascribed to Ur-Nammu should be credited to Shulgi. [6] The book ends abruptly, short of providing information that -- while not crucial -- would have fully rounded out the topic. For example, the reader may be curious to know how the literary theme of the Exodus developed in later times (comparisons with the Book of Esther come to mind). [7] A more thorough approach would emphasize biblical tradition as "a living word" being worked and reworked over time to conform to changing needs and tastes. This results in a sense of continuity with the past, rather than one of historical segregation and isolationism. Despite these relatively few shortcomings Sarna's work is a fine contribution to biblical studies and to the growing genre of public-oriented books by academics with outstanding qualifications. 1. P. J. Ray, "The Israelite Sojourn in Egypt." AUSS, 24 (1986), 236-39. 2. Ibid., 236 and notes 21, 22, 25. An idealized age among the Egyptians was 110 years; cf. Speiser; see also Vergote, Joseph en Egypt, 200, and "Joseph apres 25 ans," in Sarah Israelit-Groll, Ed., Pharaonic Egypt. Jerusalem: Magnus Press (Hebrew University), 1985. See also W. K. Simpson, "King Kheops and the Magicians." Literature of Ancient Egypt, 22,note 9. 3. C. F. Aling, Egypt and Bible History. 1981, 81 ff. 4. Yigael Yadin and A. Malamat (articles) in Biblical Archaeology Review, March-April 1982, 16-35. See also H. Goedicke in Biblical Archaeology Review, September-October 1981, also E. O. Oren, BAR, November-December 1981, 46ff., and R. Cohen, "Mysterious MBI People ..." Biblical Archaeology Review, 9:4 (1983), 16-29. 5. Raymond Westbrook, "Biblical and Cuneiform Law Codes." Revue Biblique, 92(1985), 247-64; Moshe Weinfeld, "Freedom Proclamations in Egypt and in the Ancient Near East." Pharaonic Egypt, op. cit., 317-27. 6. Kramer, Orientalia, 52 (1983), 453-56. 7. G. Gerleman, "Esther." Biblischer Kommentar, Altes Testament XXI, Neu-kirchen-Vlvyn, 1973; S. Talmon, "Wisdom in the Book of Esther." VT, 13 (1963), 419-55; Ludwig A. Rosenthal, "Die Josephgeschichte, mit den Buchern Ester und Daniel verglichen." ZAW, 15 (1995), 278-84; ZAW, 16 (1896), 182; ZAW, 17 (1897), 125-28; Moshe Gan, "The Book of Esther in the Light of the Story of Joseph in Egypt." Tarbiz (inHebrew), 31 (1961-62),

144-49; also see J. A. Loader, "Esther as a Novel with Different Levels of Meaning." ZAW, 90 (1978), 417-21, and Charles H. Miller, "Esther's Levels of Meaning." ZAW, 92 (1980), 145-48.