The sacrifice of firstling animals and redemption of firstborn sons were originally not related to the exodus story. When they were linked to the tenth plague, the narrative was adjusted to have YHWH also slaughter the Egyptian firstling animals.

The earliest biblical traditions describe Israel as sojourners who dwelt in the land of Egypt, and focused on YHWH bringing them up to the land of Canaan. The depiction of Israel as slaves in Egypt, whom YHWH brought out with a strong hand, only developed later.

The plagues and the drowning of the Egyptians were designed to showcase YHWH’s power throughout the world (Exodus 9:16). Both the Wisdom of Solomon (1^st cent. C.E.) and Mekhilta (2^nd cent. C.E.) develop systematic interpretations of the plagues, showing how the details were measure-for-measure punishments, they differ on the meaning of the lesson when it comes to non-Jews.

Village dogs, guard dogs, scavenger dogs, and dog burials—what archaeology and the Bible can tell us about dogs in ancient Egypt and the Levant, and the significance of their silence during the plague of the firstborn.

In ancient Egyptian belief, a person’s heart was weighed after death to determine whether they are righteous or wicked. By referring to Pharaoh’s heart as heavy, the exodus story originally expressed the extent of his guilt.

Abraham, Jacob, and the Israelites in Egypt acquire wealth from foreign peoples in morally ambiguous ways. In contrast, the Judeans' return from exile, depicted as a second exodus, is accomplished with the blessing of the gentile king, and the wealth obtained in exile is entirely untainted.

When the Israelites left Egypt, they were accompanied by an ʿerev rav (Exodus 12:38). This obscure term has been interpreted in different ways throughout two millennia of Bible interpretation, both positively and negatively, and modern scholars still debate its exact meaning. The term survives in modern Jewish discourse as a slur against other Jews.

Traditional commentators offer various interpretations of the cryptic phrase בַּעֲבוּר זֶה in Exodus 13:8, generally translated “because of this” or “this is because.” But a well-known midrash from the Passover Haggadah holds the key to an entirely different translation which may indeed be the simple meaning of the text.

The Torah prescribes the observance of festivals on very specific dates, but does not explain how the calendar must be reckoned: Is it lunar? Is it solar? Does it follow some other scheme? And why is the Torah silent on this?

Conversion to Judaism as we know it is a rabbinic development, but what, then is the biblical ger, and why does he need to be circumcised in order to eat from the paschal offering?

God uses a qādîm “forward” wind to bring the locusts and blow back the sea – but what direction is qādîm? Did Israel and its neighbors answer this question the same way? Can ancient maps clarify this question?

The Hebrew calendar marks multiple news year’s days to express different values: nature and history, universal and particular.

A cornerstone of the Jewish luni-solar calendar or a commandment about the order of months?

To counter Christian exegetes who saw the paschal lamb as symbolizing Jesus, medieval rabbinic commentators offered new rationales for the details of this ritual.

Before the Israelites leave Egypt, they borrow clothing from the Egyptians. What kind of clothes did the Egyptians wear?

The free-will conundrum of God hardening Pharaoh’s heart—a supplementary approach.

Reading the plagues of locust, darkness, and firstborn in their ancient Egyptian context.

19th century Anglo-Jewish translators defended the Israelites’ behavior against the King James translation’s perceived accusation that the Jews “borrowed” the Egyptians belongings and never returned them.

Originally the Festival of Matzot was an agricultural holiday but through its association with the Pesach sacrifice, it became historicized and connected to the exodus story. This shift prompted the redaction of several biblical passages and the question “how indeed does eating matzah commemorate the exodus?”

A biblical metaphor was reinterpreted in light of a practice of wearing amulets for bodily protection.

Exodus narrates three distinct conceptions of God’s relationship to Pharaoh’s stubbornness: God was surprised, God knew beforehand, and God was the direct cause.  The final conception reflects the Priestly redaction of the Torah, whose authors were unwilling to leave the destiny of the plagues up to Pharaoh’s own heart.

Exodus 12:40 declares that the Israelites were in Egypt for 430 years, yet evidence from other biblical texts suggests a much shorter sojourn.