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There are Dr. Wojciech Kosek’s footnotes
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the exegetical method to discover original literary units of the Book of Exodus,
Part I:

[1] Cf. T. A. Bryan, The New Compact Bible Dictionary, Michigan 1967, p. 376 (Moses).

[2] Cf. J. F. Craghan, Księga Wyjścia [Book of Exodus], [in:] W. R. Farmer (ed.); S. McEvenue, A. J. Levoratti, D. L. Dungan (co-editors); W. Chrostowski (scientific editor of Polish edition), T. Mieszkowski, P. Pachciarek (co-editors), Międzynarodowy komentarz do Pisma Świętego: komentarz katolicki i ekumeniczny na XXI wiek [International Commentary on Holy Scripture: Catholic and Ecumenical Commentary on the 21st Century], Warszawa 2000, p. 324: the author discusses here B. S. Childs’ concept, contained in his book The Book of Exodus. A Critical Theological Commentary, Philadelphia 1974: Childs focused on the final form of the text, emphasizing that this text is more than the sum of its various components. See also: Z. Pawłowski, Recenzja książki: B. S. Childs, Old Testament Theology in a Canonical Context, London 1985 [Book Review: B. S. Childs, Old Testament Theology in a Canonical Context, London 1985], “Ateneum Kapłańskie” 471 (1987), pp. 433-436. One should note that the efforts of many biblical scholars of the last century were focused on discovering the place and time of origin of the bricks from which the new building, the Book of Exodus, was finally built. So far, however, no one has given a convincing form to the research criteria, and many concepts have already been abandoned or significantly transformed. It seems that it is currently not possible to carry out the study truly rational in this area. Eminent biblical scholars note the emergence of new difficulties in the source hypothesis, but this is not a problem for some: cf. A. Spreafico, Księga Wyjścia [Book of Exodus], translated by J. Dembska, scientific editor T. M. Dąbek, Kraków 1998, p. 53. It was the case at least in 1992 (the year of publication in Italian) when the author introduced the readers to the subject of assigning the texts of Exodus to different sources in the following way: “We accept this fact as probable, even if now the entire issue of sources is discussed again.” For other biblical scholars, however, these difficulties are a sign of a severe crisis in the entire method: cf. R. Meynet, Wprowadzenie do hebrajskiej retoryki biblijnej [An Introduction to Hebrew Biblical Rhetoric], translated by K. Łukowicz, T. Kot, Kraków 2001, pp. 188-193; F. Rienecker, G. Maier; W. Chrostowski (scientific editor of the Polish edition), Leksykon biblijny [The Biblical Lexicon], Warszawa 1994, pp. 414-415.

[3] Cf. W. Chrostowski, Prorok wobec dziejów. Interpretacje dziejów Izraela w Księdze Ezechiela 16, 20 i 23 oraz ich reinterpretacja w Septuagincie [Prophet Towards History. Interpretations of the History of Israel in the Book of Ezekiel 16, 20 and 23 and Their Reinterpretation in the Septuagint], Warszawa 1991, p. 149: “the most important reference for the theological vision of history developed by Ezekiel remains not man, but God. Individual episodes and whole sequences of events are related and juxtaposed with the reality of the Covenant […] The history of Israel fulfills the function of a carrier of the revelation of power and glory of God. They are integrally connected with God’s care for His Name”; T. Stanek, Narodziny Mojżesza (Wj 1-2): teologiczne przesłanie w świetle struktury tekstu masoreckiego [Birth of Moses (Ex 1-2): The Theological Message in the Light of the Structure of the Masoretic Text], “Poznańskie Studia Teologiczne” 16 (2004), p. 56f. The author responsibly completes her exegetical work by expressing the theological conclusions of her rhetorical research of the text, including the following: “It is not about the fate of a hero, but about the image of God’s participation in the human world.” In this, she differs from many other exegetes, also working according to synchronic methods: cf. Ch. Isbell, Exodus 1-2 in the Context of Exodus 1-14. Story Lines and Key Words [in:] D. J. A. Clines, D. M. Gunn, and A. J. Hauser, Art and Meaning. Rhetoric in Biblical Literature, Sheffield 1982, p. 37-61. See on the Internet – click here, please!

[4] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 324: the author discusses here the theocentric concept of D. E. Gowan, contained in his book from 1994: Theology in Exodus: Biblical Theology in the Form of a Commentary. See also Z. Pawłowski, Recenzja książki: B. S. Childs, Old Testament Theology, art.cit., p. 433: the author discusses the canonical and theocentric approach of American biblical scholar, Childs, to Scripture exegesis.

[5] The issue of dividing the text according to the idea of the biblical writer is at the center of the rhetorical analysis proposed by R. Meynet for many years; the author emphasizes the need to respect the Hebrew way of thinking and composing literary works, different from the classical schemes of Greek rhetoric. The author of this dissertation will base his literary analysis of the Book of Exodus on three principles laid out by Meynet: 1. The biblical texts have been composed and well composed; 2. There is specifically biblical rhetoric; 3. The text should be trusted first of all, and very carefully taken into account the amendments made by the representatives of the historical-critical method: cf. R. Meynet, Wprowadzenie do hebrajskiej retoryki biblijnej, op. cit., pp. 179-193.

[6] Cf. Pope Leo XIII, Encyclical Providentissimus Deus. On the Study of Holy Scripture, no. 1.

[7] Cf. J. Blenkinsopp, The Pentateuch. An Introduction to the First Five Books of the Bible (The Anchor Bible Reference Library), New York – London – Toronto – Sydney – Auckland 1992, pp. 135: the author noted that the division of Genesis 12-50 is incomparably more straightforward because the subsequent pericopes are identically separated by the word תּוֹלֵדוֹת (in Gen 12-50 means ‘descendants’) and enumeration of descendants of subsequent patriarchs.

[8] Cf. Pontifical Biblical Commission, Instruction Sancta Mater Ecclesia. On the historical truth of the Gospels (1964), point V (about hermeneutical principles): “As occasion warrants, the interpreter may examine what reasonable elements are contained in the ‘form-critical method’ that can be used for a fuller understanding of the Gospels. But let him be wary […] For some proponents of this method have been led astray by the prejudiced views of rationalism. […] Others begin with a false idea of faith, as if it had nothing to do with historical truth – or rather were incompatible with it. Others deny the historical value and nature of the documents of revelation almost a priori. […] All such views are not only opposed to Catholic doctrine, but are also devoid of scientific basis and alien to the correct principles of historical method.”

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[9] Cf. B. S. Childs, Introduction to the Old Testament as Scripture, London 1983, p. 167: “He argued that the whole complex of Ex. 1-15 arose as a cultic legend which had historicized the various elements which constituted the original ceremony into narrative form”; cf. R. Rendtorff, The Problem of the Process of Transmission in the Pentateuch, translated by J. J. Scullion (Journal for the Study of the Old Testament Supplement Series, 89), Sheffield 1990, p. 186.

[10] Cf. G. von Rad, Teologia Starego Testamentu [Theology of the Old Testament], translated by B. Widła, Warszawa 1986, p. 157; G. te Stroete, Exodus (Buch), [in:] H. Haag, Bibel-Lexikon, Einsiedeln 1968², vol. 2, col. 458-459.

[11] Cf. V. Fritz, Israel in der Wüste (1970) – one knows it from the book: R. E. Clements, Exodus, Book of, [in:] G. A. Buttrick and others, The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia Identifying and Explaining All Proper Names and Significant Terms and Subjects in the Holy Scriptures, Including the Apocrypha, with Attention to Archaeological Discoveries and Researches into the Life and Faith of Ancient Times, Nashville 1991, vol. 5 (Supplementary Volume), p. 311.

[12] B. S. Childs, The Book of Exodus. A Critical Theological Commentary, Philadelphia 1974, p. 222-224.

[13] Cf. N. Lohfink, «I am Yahweh, your Physician» (Exodus 15:26). God, Society and Human Health in Postexilic Revision of Pentateuch (Exod. 15:2b, 26), [in:] N. Lohfink, Theology of Pentateuch. Themes of the Priestly Narrative and Deuteronomy, Edinburgh 1994, p. 37. Both biblical scholars oppose the opinion of G. W. Coats, based solely on diachronic reasoning.

[14] Cf. B. S. Childs, Introduction to the Old Testament as Scripture, op.cit., p. 177.

[15] Cf. M. Vervenne, Current Tendencies and Developments in the Study of the Book of Exodus, [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, Leuven 1996, p. 21.

[16] The need to recognize their significance in the reception of the biblical text was noted by: R. Meynet, Wprowadzenie do hebrajskiej retoryki biblijnej, op.cit., p. 180.

[17] Cf. Pontifical Biblical Commission, The Interpretation of the Bible in the Church, point I. C. 2. Approach Through Recourse to Jewish Traditions of Interpretation.

[18] It is worth recalling that the oldest readable complete manuscript of Haggadah dates from the tenth century after Christ, while the oldest known complete Hebrew Old Testament codices come from the tenth and eleventh century after Christ. Model Code (The Bible of Aaron ben Moses ben Asher) dates from 930; it is no longer complete; it is kept at the Ben-Zvi-Museum in Jerusalem. In turn, Leningrad Codex (Cod B 19A) is the complete one; it comes from 1008. Therefore, the scrolls of the Old Testament discovered in Qumran are a priceless treasure because the scrolls of biblical books or fragments thereof come from around the 2nd century BC. Cf. O. H. Langkammer, Ogólne wprowadzenie do współczesnej introdukcji do Starego Testamentu [General Introduction to the Modern Introduction to the Old Testament], [in:] L. Stachowiak (ed.), Wstęp do Starego Testamentu [Introduction to the Old Testament], Poznań 1990, p. 34.

[19] BH1: N. H. Smith (ed.), ספר תורה נביאים וכתובים, London 1958. On the second page (not numbered) of the Preface, the editor stated that he had kept as close as possible to the Masoretic tradition of spacing; he based this edition mainly on the MS Or 2626-8 manuscript and, in case of damage, on two other manuscripts.

BH2: R. Kittel (ed.), Biblia Hebraica, 10th Edition, Stuttgart 1937. On page VII, at point 6: the editor indicated that he had divided the text into pericopes following Codex B, whereby פ in the text serves to mark larger indentations, called open ones, and ס to mark smaller, called closed ones.

[20] A. Rahlfs (ed.), Septuaginta Id Est Vetus Testamentum Graece Iuxta LXX Interpretes, Stuttgart 1954³. Henceforth quoted as Septuagint or LXX. One can not overestimate the importance of Septuagint – it was Septuagint that was the main Bible of the Church of the first centuries. St. Augustine considered it to be as under Holy Spirit’s inspiration as the Hebrew Bible: cf. T. Lenhard (editor), R. J. Rombs (assistant), T. C. Oden (general editor), Ancient Christian Commentary on Scripture. Old Testament III. Exodus, Leviticus, Numbers, Deuteronomy, Downers Grove – Illinois 2001, p. XIX.

[21] Pismo Święte Starego i Nowego Testamentu w przekładzie z języków oryginalnych. Opracował zespół biblistów polskich z inicjatywy benedyktynów tynieckich [The Holy Scriptures of the Old and New Testament, Translated from the Original Languages, Worked Out by a Team of Polish Biblical Scholars on the Initiative of Benedictines of Tyniec], the 4th edition, Poznań 1996. From now on, marked as Biblia Tysiąclecia 4 or BTP. Abbreviations of various editions of the Bible translations which one will use for further analysis will usually be three-letter, following the ones introduced in BibleWorks 6.0 because it is from it that we will take many texts. Indication of these symbols when quoting is usually required by the copyright holders of these texts.

[22] For the purposes of subsequent analyses, the whole of this statement is marked as ‘Table I.’

[23] Publishers know that their duty is to maintain the highlighting of these places – cf. the copy of the Hebrew Bible in the collection of the Jagiellonian Library, published by Cornelius Adelkind, printed in the Publishing House of Marco Antonio Giustiniani in Venice in 1551 (signature mark: Teol. 8549; copy available in the Early Printed Books Reading Room). Interestingly, they print these places with such kind of accentuate but do it not in the same manner. In the printing from the Jagiellonian Library, the first word has a twice bigger size than other text: For example, 6:2:

Before the highlighted verse, the publisher placed a character three times repeated: either ססס (before 6:2) or פפפ (before 10:1; 13:17; 18:1). He marked chapters by consecutive letters of the Hebrew alphabet; the chapters are the same as in the above editions.

[24] Cf. T. Stanek, Kto jest bogiem w Egipcie – analiza retoryczna Ex 6:2-9:35 [Who is a God in Egypt – Rhetorical Analysis of Ex 6:2-9:35], “Poznańskie Studia Teologiczne” 19 (2005), pp. 9-25. The author presented the Ex 6:2-9:35 rhetorical analysis based on the text division made in the Hebrew Bible by Babylonian Masoretes. This division is still valid today in the liturgical reading of the Bible in synagogues. It partly coincides with the one presented in the above tables. The results of the analysis of the present dissertation, however, will turn out to be partially different from that of Stanek due to the need for the holistic reading of the entire text of Ex 1-18, i.e., not only of the fragment 6:2-9:35. Nevertheless, the analysis of Stanek is noteworthy for her approach to exegesis and her conclusions of a general nature, which serve to renew respect for God’s Word indeed.

[25] Rev. Jakub Wujek made the first widely known Catholic translation of the entire Bible into Polish. After the death of the author, his work was published in print after partial proofreading in 1599. Repeatedly reissued and corrected, adapted to the needs of a changing language, it is available today in two editorial forms: in the edition of S. Styś, in the edition of J. Frankowski. The earlier edition of this work: Biblia łacińsko-polska, czyli Pismo Święte Starego i Nowego Testamentu. Podług tekstu łacińskiego Wulgaty i przekładu polskiego X. Jakuba Wujka T. J., z komentarzem Menochiusza T.J. przełożonym na język polski. Wydanie x. S. Kozłowskiego [Latin-Polish Bible, i.e., The Holy Scriptures of the Old and New Testaments, Translated into Polish According to the Latin Text of Vulgate and Polish Translation of Rev. Jakub Wujek T.J., with Menochio T.J.’s Commentary. Rev. S. Kozłowski’s Edition], Wilno 1861. Volume I includes books: Gen, Ex, Lev, Num, Deut, Josh, Judg, Rut. The Latin text is according to the Roman edition of 1592; the Polish text of x. J. Wujek is according to the first Cracow edition of 1599. Henceforth one quotes it as Biblia łacińsko-polska. It is worth noting that the first complete translation of Holy Scripture into Polish was Biblia królowej Zofii [The Bible of Queen Sophie] (15th century), called the Biblia szaroszpatacka (because it was stored in Szaros Patak), which was translated from Vulgate; its original was destroyed. Biblia Leopolity [The Leopolite Bible] (1561) was the next complete Polish translation, but many experts questioned the quality of the translation. Only Biblia Wujka [The Wujek Bible] (1599) was accepted with appreciation: cf. E. Dąbrowski (ed.), Podręczna encyklopedia biblijna [The Handy Biblical Encyclopedia], Poznań – Warszawa – Lublin 1959, Volume II, pp. 299-330 (Polish translations of Holy Scripture), including pp. 303, 309, 311. Cf. Biblia Królowej Zofii (Szaroszpatacka) wraz ze staroczeskim przekładem Biblii [The Bible of Queen Sophia with an Old Czech Translation of the Bible], published by S. Urbańczyk, V. Kyas. Part I. Genesis, Exodus, Leviticus, Numeri. Wrocław – Warszawa – Kraków 1961. This text is a faithful transcription of the phototypographical edition of Biblia Królowej Zofii from 1930. It should be noted that the entire New Testament and Psalter were probably translated into Polish in the 13th century. See about this and other Polish translations: M. Wojciechowski, O biblistyce w Polsce [About Biblical Studies in Poland], [in:] W. Chrostowski and others (ed.), “Zeszyty Naukowe Stowarzyszenia Biblistów Polskich” 4 (2007), pp. 253-254.

[26] Pismo Święte Starego Testamentu w przekładzie polskim o. Jakuba Wujka T. J. Tekst poprawił oraz wstępami i krótkim komentarzem opatrzył ks. Stanisław Styś T.J. [The Holy Scriptures of the Old Testament in the Polish Translation of Rev. Jakub Wujek T.J. The text was Corrected by Rev. Stanisław Styś T.J.], the second edition, corrected, Kraków 1956. Henceforth we will refer to it as: S. Styś (ed.), Pismo Święte ST w przekładzie o. J. Wujka.

[27] Sub-parts here: 1:1-7 Dobrobyt Izraelitów w Egipcie [The Welfare of the Israelites in Egypt]; 1:8-22: Ucisk Izraelitów [Oppression of the Israelites].

[28] Sub-parts here: 2:1-10: Mojżesz i jego posłannictwo [Moses and His Mission]; 2:11-25: W ziemi Madian [In the land of Midian]; 3:1-18: Posłannictwo Mojżesza [Moses’ Mission]; 4:19-31: Powrót Mojżesza do Egiptu [Moses’ Return to Egypt]; 5:1-6:1: Pierwsze widzenie się z faraonem [Seeing Pharaoh for the First Time]; 6:2-7:13: Powtórne posłannictwo Mojżesza [Re-sending of Moses].

[29] Sub-parts here: successive plagues: 7:14-25/8:1-15/8:16-19/8:20-31/9:1-7/9:8-12/9:13-35/10:1-20/10:21-29; then: 11:110: Zapowiedź dziesiątej plagi [Announcement of the Tenth Plague]; 12:1-21: Pierwsze prawo o uroczystości Paschy [First Law Concerning the Passover Celebration]; 12:29-36: Dziesiąta plaga [Tenth Plague].

[30] Sub-parts here: 12:37-42: Wyruszenie [Departure]; 12:43-13:16: Grupa praw ceremonialnych [A Group of Ceremonial Laws]; 13:17-14:4: Aż do Morza Czerwonego [Up to the Red Sea]; 14:5-31: Przejście przez Morze Czerwone [Crossing the Red Sea]; 15:1-21: Pieśń Mojżesza [Song of Moses].

[31] Sub-parts here: 15:22-16:1: Od Morza Czerwonego do pustyni Sin [From the Red Sea to the Sin Desert]; 16:2-36: Przepiórki i manna [Quails and Manna]; 17:1-7: Rafidom [Rephidim]; 17:8-16: Zwycięstwo nad Amalecytami [Victory over the Amalekites]; 18:1-27: Spotkanie Mojżesza ze swym teściem [Moses’ Meeting with His Father-in-Law].

[32] Biblia w przekładzie księdza Jakuba Wujka z 1599 r. Transkrypcja typu “B” oryginalnego tekstu z XVI w. i wstępy ks. Janusz Frankowski [The Bible in the Translation of Rev. Jakub Wujek from 1599. Transcription of Type “B” of the Original Text from the 16th Century and Introductions by Rev. Janusz Frankowski], the second edition, Warszawa 1999. Henceforth we will refer to it as: J. Frankowski (ed.), Biblia w przekładzie ks. J. Wujka.

[33] The subsequent parts from 1:1 to 2:22 are: 1:1-7: Israel as a Large People; 1:8-22: The Oppression of Israel; 2:1-10: The Birth and Salvation of Moses; 2:11-15: Moses and the Misery of the Hebrews; 2:16-22: The Marriage of Moses.

[34] Subsequent parts from 3:1 to 4:31: 3:1-6: God’s Revelation to Moses; 3:7-12: God’s Intentions and Moses’ Mission; 3:13-22: God’s Self-presentation; 4:1-9: Certifying Signs; 4:10-17: Moses’ Fears; Aaron; 4:18-31: Moses’ Return to Egypt.

[35] Subsequent parts from 6:14 to 7:13: 6:14-30: Israeli Families. Moses’ Pedigree; 7:1-7: The Task of Moses and Aaron; 7:8-13: Moses and Aaron Before Pharaoh. Pharaoh’s Reaction; 7:14-10:29: the plagues (7:14-25; 8:8-15; 8:16-19; 8:20-32; 9:1-7; 9:8-12; 9:13-35; 10:1-20; 10:21-29).

[36] Subsequent parts from 15:22 to 18:27: 15:22-27: At the Waters of Mara; 16:1-36: In the Sin Desert. Manna; 17:1-7: In Rephidim. Water from the Rock; 17:8-16: War Against the Amalekites; 18:1-12: The Visit of Jethro, Moses’ Father-in-Law; 18:13-27: Moses’ Judging and Jethro’s Advice.

[37] S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz [Book of Exodus. Introduction – translation from the original – commentary], Poznań 1964. Currently, the best known Polish translation of Holy Scripture is Biblia Tysiąclecia [The Millennium Bible], whose first edition was published in 1965. Rev. Stanisław Łach translated the Book of Exodus in it. He did this work earlier, in 1964, for a series of translations and commentaries on Holy Scripture, published by the Catholic University of Lublin. The Book of Exodus, indicated here, is this work.

[38] Sub-parts here: 1:1-22: Growth and tribulation of Israel; 2:1-10: Birth of Moses; 2:11-22: Moses in Midian; 2:23-4:31: The First Description of Moses’ Vocation; 5:1-6:1: The First Meeting of Moses with Pharaoh; 6:2-7:13: The Second Description of Moses’ Vocation.

[39] Biblia Tysiąclecia 4.

[40] Sub-parts here are identical to that in the footnote of the previous edition.

[41] Pismo Święte Starego i Nowego Testamentu w przekładzie z języków oryginalnych ze wstępami i komentarzami. Opracował zespół tłumaczy pod redakcją ks. M. Petera (Stary Testament), ks. M. Wolniewicza (Nowy Testament) [The Holy Scripture of the Old and New Testaments, Translated from the Original Languages, with Introductions and Comments, Elaborated by a Team of Translators under the Editorship of Rev. M. Peter (Old Testament), Rev. M. Wolniewicz (New Testament)], third edition, Poznań 1991. Henceforth we will refer to it as Biblia Poznańska 3. The Editorial Staff did not separate any main parts in the Book of Exodus. For Ex 1:1-7:13, they gave only titles for smaller pericopes. From 7:14, they started to give titles for larger pericopes.

[42] It is according to the footnote to Ex 6:2. The editorial team has not given the title.

[43] It is according to the footnote to Ex 13:1-2. The editorial team has not given the title.

[44] 19:1-24:18: Covenant with God; 25:1-26:37: Preparation of the Holy Tent; 28:1-43: Priestly Robes; 29:1-46: Ordination of the Servants of the Altar. Continuous Burnt Offering; 30:1-31:18: Supplementary Regulations; 32:1-34:35: Israel’s Disobedience and Covenant Renewal; 35:1-40:38: Preparation and Construction of the Tabernacle.

[45] Die Heilige Schrift des Alten Bundes. Vollständige Deutsche Ausgabe, Leipzig 1967 (La Sainte Bible, traduite en français sons la direction de L’École Biblique de Jéruzalem, Paris 1956).

[46] Sub-parts here are: 1:1-7: Wohlstand der Hebräer in Ägypten; 1:8-22: Unterdrückung der Hebräer.

[47] Sub-parts here are: 2:1-10: Geburt des Mose; 2:11-22: Flucht des Mose nach Midian; 2:23-25: Gott gedenkt Israels; 3:1-6: Der brennende Dornbusch; 3:7-15: Sendung des Mose; 3:16-20: Anweisungen für die Sendung des Mose; 3:21-22: Plünderung der Ägypter; 4:1-9: Mose erhält Zeichenmacht; 4:10-17: Aaron als Sprecher des Mose; 4:18-23: Rückkehr des Mose nach Ägypten. Aufbruch von Midian; 4:24-26: Beschneidung des Sohnes Moses; 4:27-31: Begegnung mit Aaron; 5:1-5: Erste Unterredung mit dem Pharao; 5:6-14: Anweisungen an die Fronvögte; 5:15-18: Klage der hebräischen Aufseher; 5:19-6:1: Vorwürfe des Volkes. Gebet des Mose; 6:2-13: Neuer Bericht über die Berufung des Mose; 6:14-27: Stammbaum des Mose und Aaron; 6:28-7:7: Fortsetzung des Berufungsberichtes.

[48] Sub-parts here are: 7:8-13: Der zur Schlange verwandelte Stab; 7:14-25: I. Plage (next plagues: 7:26-8:11; 8:12-15; 8:16-28; 9:1-7; 9:8-12; 9:13-35; 10:1-20; 10:21-29); 11:1-10: Ankündigung des Todes der Erstgeburt; 12:1-14: Das Pascha; 12:15-20: Das Fest der ungesäuerten Brote; 12:21-28: Vorschriften für das Pascha; 12:29-34: 10. Plage: Tod der Erstgeburt; 12:35-36: Plünderung der Ägypter; 12:37-42 Aufbruch Israels; 12:43-51: Vorschriften für das Pascha; 13:1-2: Die Erstgeburt; 13:3-10: Die ungesäuerten Brote; 13:11-16: Die Erstgeburt.

[49] Sub-parts here are: 13:17-22: Aufbruch der Israeliten; 14:1-4: Von Etam zum Schilfmeer; 14:5-14: Die Ägypter verfolgen Israel; 14:15-31: Durchzug durch das Meer; 15:1-22 Siegeslied.

[50] Sub-parts here are: 15:22-27: Mara; 16:1-36: Das Manna und die Wachteln; 17:1-7: Das Wasser aus dem Felsen; 17:8-16: Kampf mit Amalek; 18:1-12: Begegnung zwischen Jitro und Mose; 18:13-27: Einsetzung von Richtern.

[51] Sub-parts here are: 19:1-20:21: 1. Der Bund und der Dekalog; 20:22-23:33: 2. Das Bundesbuch; 24:1-18: 3. Der Bundesschluß; 25:1-31:18: 4. Vorschriften für den Bau des Heiligtums und für seine Diener; 32:1-34:35: 5. Israels Abfall und die Erneuerung des Bundes; 35:1-40:38: 6. Bau und Errichtung des Heiligtums.

[52] Das Alte Testament, Stuttgart 1974 (Einheitsübersetzung der Heiligen Schrift. Katholische Bibelanstalt).

[53] Sub-parts here are: 1:1-22: Jacobs Nachkommen In Ägypten; 2:1-14: Die Jugend des Mose; 2:15-22: Mose In Midian; 2:23-4:17: Die Berufung des Mose; 4:18-31: Rückkehr des Mose nach Ägypten; 5:1-19: Erfolglose Verhandlungen mit dem Pharao; 5:20-6:13: Klage des Mose und Verheißung Gottes; 6:14-30: Die Nachkommen Rubens, Simeons und Levis; 7:1-11:10: Die ägyptischen Plagen.

[54] Sub-parts here are: 12:1-13:16: Das Pascha; 13:17-14:31: Die Rettung am Schilfmeer; 15:1-21: Das Lied des Mose; 15:22-17:16: Auf dem Weg zum Sinai; 18:1-27: Jitros Rat: Berufung von Richtern.

[55] The New American Bible. Translated from the Original Languages with Critical Use of All the Ancient Sources by Members of the Catholic Biblical Association of America, Sponsored by the Bishops’ Committee of the Confraternity of Christian Doctrine, Wichita, Kansas 1972-1973 edition.

[56] Sub-parts here are: 1:1-7: Jacob’s Descendants in Egypt; 1:8-14: The Oppression; 1:15-22: Command to the Midwives; 2:1-10: Birth and Adoption of Moses; 2:11-22: Moses Flight to Midian; 2:23-3:3: The Burning Bush; 3:4-22: The Call of Moses; 4:1-9: Confirmation of Moses’ Mission; 4:10-17: Aaron’s Office as Assistant; 4:18-31: Moses Return to Egypt; 5:1-13: Pharaoh’s Obduracy; 5:14-21: Complaint of the Foremen; 5:22-6:13: Renewal of God’s Promise; 6:14-27: Genealogy of Moses and Aaron; 6:28-7:7: Moses and Aaron before Pharaoh; 7:8-13: The Staff Turned into a Snake; 7:14-24: First Plague (next plagues: 7:25-8:11; 8:12-15; 8:16-28; 9:1-7; 9:8-12; 9:13-35; 10:1-20; 10:21-29); 11:1-10: Tenth Plague: The Death of the First-born; 12:1-20: The Passover Ritual Prescribed; 12:21-28: Promulgation of the Passover; 12:2-30: Death of the First-born; 12:31-36: Permission To Depart.

[57] Sub-parts here are: 12:37-42: Departure from Egypt; 12:43-51: Passover Regulations; 13:1-16: Consecration of First-born; 13:17-14:9: Towards The Red Sea; 14:10-22: Crossing The Red Sea; 14:23-15:21: Destruction of the Egyptians; 15:22-27: At Marah and Elim; 16:1-3: The Desert of Sin; 16:4-15: The Quail and Manna; 16:16-36: Regulations Regarding the Manna; 17:1-7: Water from the Rock; 17:8-16: Battle with Amalek; 18:1-12: Meeting with Jethro; 18:13-27: Appointment of Minor Judges. One should note that the division criterion applied here is a description of events. For example, 14:23-15:21 was shown as a unit, although it is built of entirely different parts in terms of literary genre: up to 15:1 is a description of warfare, and from 15:1 – an anthem.

[58] The Jerusalem Bible. Popular Edition with Abridged Introductions and Notes, London 1974.

[59] Sub-parts here are: 1:1-7: The Prosperity of the Hebrews in Egypt; 1:8-22: The Hebrews Oppressed.

[60] Sub-parts here are: 2:23-25: God Remembers Israel; 3:1-6: The Burning Bush; 3:7-12: The Mission of Moses; 3:13-15: The Divine Name Revealed; 3:16-20 Moses Instructed for His Mission; 3:21-22 The Egyptians To Be Plundered; 4:1-9: Moses Granted Miraculous Powers; 4:10-17: Aaron, the Mouthpiece of Moses; 4:18-23: Moses Return to Egypt. He Leaves Midian; 4:24-26: The Son of Moses Circumcised; 4:27-31 Moses Meets Aaron; 5:1-5 The First Audience with Pharaoh; 5:6-14: Instructions to the Slave-Drivers; 5:15-18: The Hebrew Foremen Complain; 5:19-6:1: The Dilemma of the Foremen. Moses Prays; 6:1-13: Another Account of the Call of Moses; 6:14-27: The genealogy of Moses and Aaron; 6:28-7:7: The Narrative of Moses’ Call Resumed.

[61] Sub-parts here are: 7:8-13: The Staff Turned into a Serpent; 7:14-25: The First Plague (next plagues: 7:26-8:11; 8:12-15; 8:16-28; 9:1-7; 9:8-12; 9:13-35; 10:1-20; 10:21-29); 11:1-10: Moses Proclaims the Death of the First-born; 12:1-14: The Passover; 12:15-20: The Feast of the Unleavened Bread; 12:21-28: Injunctions Relating to the Passover; 12:29-34: The Tenth plague: Death of the First-born; 12:35-36: The Egyptians Plunder; 12:37-42: Israel’s Departure; 12:43-51: Ordinances for the Passover; 13:1-2: The First-born; 13:3-10: The Feast of Unleavened Bread; 13:11-16: The First-born.

[62] Sub-parts here are: 13:17-22: The Departure of the Israelites; 14:1-4: From Ethan to the Sea of Reeds; 14:5-14: The Egyptians Pursue the Israelites; 14:15-31: The Crossing; 15:1-21 Song of Victory.

[63] Sub-parts here are: 15:22-27: Marah; 1:1-36: The Manna and the Quails; 17:1-7 The Water from the Rock; 17:8-16 A Battle Against the Amalekites; 18:1-12: The Meeting of Jethro and Moses; 18:13-27: The Appointment of Judges.

[64] La Bible. Traduction œcuménique de la Bible, Paris 1977.

[65] Sub-parts here are: 1:1-14: Les Israélites esclaves en Egypte; 1:15-22: Pharaon persécute les Israélites; 2:1-10: Naissance et enfance de Moïse; 2:1-22: Moïse dit fuir au pays de Madiân; 2:23-3:12: Dieu choisit Moïse pour libérer Israël; 3:13-22: Dieu révèle son nom à Moïse; 4:1-9: Dieu révèle sa puissance à Moïse; 4:10-17: Dieu désigne Aaron comme adjoint à Moïse; 4:18-31: Moïse retourne auprès de son peuple; 5:1-5: Moïse et Aaron chez Pharaon; 5:6-6:1: Pharaon augmente le travail des Israélites; 6:2-13: Dieu promet à Moïse de délivrer Israël; 6:14-27: Liste des ancêtres de Moïse et Aaron; 6:28-7:7: Dieu renouvelle sa promesse à Moïse; 7:8-13: Pharaon refuse d’écouter Moïse et Aaron; 7:14-25: Premiere fléau (next plagues: 7:26-8:11; 8:12-15; 8:16-28; 9:1-7; 9:8-12; 9:13-35;10:1-20;10:21-29); 11:1-10: Announce du dixième fléau; 12:1-14: La fête de la Pâque; 12:15-20: La fête des paines sans levain; 12:21-28: Préparation du repas de la Pâque; 12:29-42: Dixième fléau: mort des premiers-nés égyptiens; 12:43-51: Règle pour célébrer la Pâque; 13:1-16: Order concernant les premiers-nés d’Israël; 13:17-22: Dieu conduit la marche de son peuple; 14:1-14: Pharaon poursuit les Israélites; 14:15-31: Dieu ouvre un passage à travers la mer; 15:1-22: La Cantique de Moïse et des Israélites.

[66] Sub-parts here are: 15:22-27: L’eau de Mara; 16:1-18: La manne et les cailles; 16:19-36: Règles diverses concernant la manne; 17:1-7: L’eau de Massa et Mériba; 17:8-16: Les Amalécites attaque les Israélites; 18:1-12: Moïse et son beau-père Jéthro; 18:13-27: Moïse nomme des chefs pour rendre la justice.

[67] БИБЛИЯ. КНИГИ СВЯЩЕННОГО ПИСАНИЯ ВЕТХОГО И НОВОГО ЗАВЕТА в русском переводе с приложениями. Втоpое издание, Бруссель 1983.

[68] Sub-parts here are: 1:1-7: Pазмножение Израиля в Египтe; 1:8-14: Под тяжким игом рабствa; 1:15-22: Фараон и павивальные бабки.

[69] Sub-parts here are: 2:1-10: 1. Раждение Моисея; 2:1-22: 2. Бегство Моисея и eго женитьба; 2:23-4:31: 3. Призвание Моисея. Неопалимая купина; (in this: 2:23-3:22: a. Беседа Моисея c Богомм; 4:1-9: б. Моисей получает дар чудотворения; 4:10-17: в. Аарон дан в помощь Моисею; 4:18-31: г. Моисей возвращается в Египeт).

[70] Sub-parts here are: 5:1-7:7: Моисей u Аарон пред Фараоном (in this: 5:1-9: Фараон отказывается отпустить Израиля; 5:10-21: Угнетение народа усиливается; 5:22-13: Обещание Божие об избавлении; 5:14-27: Родословие колен Израилeвых; 5:28-7:7: Господь вновь посылает Моисея); 7:8-12:36: Чудеса и знамения Моисея. Казни египетские (in this: 7:8-10:29: a. Җезл превращается в мея …… к. Тьма; 11:1-12:36: л. Поражение первенцев [in this: 11:1-10: Возвещение от Бога; 12:1-28: Установление Пасхи; 12:29-36: Смерть первенцев]).

[71] Sub-parts here are: 12:37-42: Опресноки; 12:43-13:2: Устав Пасхи; 13:3-16: Наставление Моисея; 13:17-22: Столп облачный и огненый; 14:1-30: Переход через море; 15:1-18: Песнь Моисея; 15:19-21: Песнь Мириами.

[72] Sub-parts here are: 15:22-27: A. Meppa: горькая вода превращена в сладкую; 16:1-36: B. Boда из скалы в Рефидим; 17:8-16: Г. Пораҗение Амаликитян; 18:1-27: Д. Встреча Моисея с Иофором.

[73] Cf. B. S. Childs, The Book of Exodus. A Critical Theological Commentary, op.cit., p. VII-VIII. It is worth noting that the division into three main parts and their names are identical to what Noth did: cf. above the division in Die Heilige Schrift des Alten Bundes.

[74] R. J. Clifford, Księga Wyjścia [The Book of Exodus], [in:] R. E. Brown, J. A. Fitzmyer, R. E. Murphy (ed.), W. Chrostowski (scientific editor of the Polish edition), Katolicki komentarz biblijny [Catholic Biblical Commentary], translated by K. Bardski and others, Warszawa 2001, p. 73.

[75] Sub-parts here: 1:1-7: The Sons of Israel Become in Egypt a Numerous People; 1:8-14: Pharaoh’s First Attempt: Slave Labor; 1:15-22: Pharaoh’s Second Attempt: Killing Newborns of Male Sex; 2:1-10: Moses’ Birth; 2:11-22: Moses Escapes from Egypt and Settles in the Land of Midian.

[76] Cf. also comment on page 77 of Clifford’s study.

[77] The author divides this fragment as follows: 7:8-13: Introduction; 7:14-8:19: 1st triplet; 8:20-9:12: 2nd triplet; 9:13-10:29: 3rd triplet; 11:1-13:16: Tenth Plague: Death of Egyptian Firstborn Children and Accompanying Rituals.

[78] Division of this fragment: 15:22-27: First Trying: Mara; 16:1-36: Second Trying: Quail and Manna; 17:1-7: Third Trying: Water; 17:8-16: Overcoming the Amalekites; 18:1-27: Blessing and Counsel of Jethro.

[79] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 314.

[80] See Ibid., p. 314.

[81] See Ibid., p. 311-312.

[82] Sub-parts here: 1:1-7: Growth of Israel; 1:8-14: Oppression of the People of God; 2:1-10: Birth of the Hero; 2:11-22: Escape to the Land of Midian; 2:23-25: Exodus as a “Lamentation Liturgy”; 3:1-2: Burning Bush; 3:3-15: Vocation of Moses; 3:16-22: Broadening the Scope of the Mission; 4:1-9: Objections of Moses and Signs; 4:10-17: Next Objections, Answers, and Signs; 4:18-23: Moses’ Return to Egypt; 4:24-26: Circumcision; 4:27-31: Meeting of Moses with Aaron; 5:1-6:1: First Confrontation with the Pharaoh; 6:2-13: Second (priesthood tradition P) Description of Moses’ Vocation; 6:14-30: Genealogy of Moses and Aaron; 7:1-7: Reassurance and Fulfillment of Demands; 7:8-13: Introduction to the Narrative of Plagues; 7:14-11:10: Ten Plagues; 12:1-20: Paschal Ritual; 12:21-28: Announcement of the Passover; 12:29-39: Death of all Firstborns and Leaving Egypt; 12:40-51: Chronology and Next Regulations on Passover; 13:1-2.11-16: Redemption of Firstborns; 13:3-10: Feast of Unleavened Bread.

[83] Sub-parts here: 13:17-22: Israel on the Way; 14:1-10: The Egyptians’ Pursuit after the Israelites; 14:11-18: Overcoming the Fear; 14:19-31: Two Traditions about Crossing the Sea; 15:1-22: Thanksgiving Song; 16:1-36: Quails and Manna; 17:1-7: Murmuring in Massa and Meribah; 17:8-16: Battle Against the Amalekites; 18:1-27: Meeting of Moses with Jethro.

[84] Sub-parts here: 19:1-24:11: The Covenant-Making; 24:12-31:18: Instructions for Building a Temple; 32:1-34:35: Israel’s Apostasy and Renewal of the Covenant; 35:1-40:38: Performing Instructions for Building a Tabernacle.

[85] Cf. A. Spreafico, Księga Wyjścia, op. cit., p. 14.

[86] 19-24: Covenant; 25-31: The First Significant Set of Laws: Tabernacle and Cult. Regulations; 32-34: The Golden Calf and the Renewal of the Covenant; 35-40: The First Significant Set of Laws: the Tabernacle and Cult. Execution.

[87] In addition to the biblical scholars’ works listed above, one should remember that the same result was given by S. Wypych, Księga Wyjścia [Book of Exodus], [in:] L. Stachowiak (ed.), Wstęp do Starego Testamentu [Introduction to the Old Testament], Poznań 1990, pp. 99-100. One should note that there are also slightly different solutions: cf. W. Johnstone, From the Sea to the Mountain. Exodus 15:22-19:2: A Case-Study in Editorial Techniques, [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, op.cit., p. 247, 248, 249 – the author does not prove this division; T. A. Bryan, The New Compact Bible Dictionary, op. cit., p. 165 (Exodus, Book of): The Journey to Sinai (12:37-19:2). G. E. Wright, Exodus, Book of, [in:] G. A. Buttrick and others, The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia Identifying and Explaining All Proper Names and Significant Terms and Subjects in the Holy Scriptures, Including the Apocrypha, with Attention to Archaeological Discoveries and Researches into the Life and Faith of Ancient Times, op.cit., vol. 2, pp. 188-189: the author divides the Book of Exodus as follows: 1:1-19:2: The Deliverance; 19:3-24:18: The Covenant; 32-34: Covenant’s Breach and Renewal; 25-31: The Tabernacle and Its Furnishing – Moses Instructed Concerning Them; 35-40: Moses Directs Their Construction. The justification for the conclusion of the first main part in 19:2 is the author’s incorrect claim that Ex 18 mainly describes the solving of conflicts, and it happens at the place of Israelites camp near the Mountain (cf. 18:5 and 19:2), whereby the author believes that the description is not in the correct place (i.e., it refers to an event which happened later than it would result from the chronology of the text). Such a position, however, is wrong, because it assumes that fragments of the Bible can be arbitrarily moved when the exegete does not understand the logic of their position in the canonical text.

[88] Cf. R. E. Clements, Exodus, Book of, op. cit., p. 311: the author points out that Pedersen and Noth consider the celebration of Passover as the leading theme of Ex 1-15, while Fohrer denies this understanding, while Herman analyzed Ex 1-15 to determine the historical circumstances of these four events.

[89] Cf. also J. L. McKenzie, Dictionary of the Bible, op. cit., pp. 257-258 (Exodus, Book of). However, it is different in The New American Bible – as above. Cf. also H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, New York 1999, p. 38: the author points out that Ex 15:1-21 is an important central element of the narrative because it contains a summary of the first part (1-14), but at the same time, thanks to its orientation towards future events, it belongs to the next part.

[90] Cf. J. L. McKenzie, Dictionary of the Bible, op.cit., p. 257-258 (Exodus, Book of).

[91] Cf. K. G. O’Connell, Exodus, [in:] P. J. Achtemeier (general editor), Harper’s Bible Dictionary, New York 1985, p. 290.

[92] Cf. also D. Aleksander, P. Aleksander (ed.); W. Chrostowski, M. Wojciechowski (scientific consultation of Polish edition), Przewodnik po Biblii 8, translated by T. Mieszkowski, Warszawa 2002, p. 160.

[93] Cf. J. Scharbert, Exodus (Die Neue Echter Bibel. Kommentar zum Alten Testament mit der Einheitsübersetzung, 24), Würzburg 1989, p. 49.

[94] Cf. H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, op.cit., p. IX-XIII.

[95] Cf. G. Ravasi, Esodo (Libro dell’), [in:] P. Rossano, G. Ravasi, A. Girlanda (ed.), Nuovo Dizionario di Teologia Biblica, Milano ³1989, p. 510.

[96] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 337: the author distinguishes between the Feast of the Unleavened Bread (Ex 13:3-10) and the Passover. See the same in the many Bible editions indicated above.

[97] Cf. J. Scharbert, Exodus, op.cit., p. 35.

[98] Cf. H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, op.cit., p. IX-XIII.

[99] Cf. J. L. McKenzie, Dictionary of the Bible, op.cit., p. 257-258 (Exodus, Book of).

[100] Cf. G. Ravasi, Esodo (Libro dell’), op.cit., p. 507-518.

[101] Cf. B. Lemmelijn, Setting and Function of Exod 11:1-10 in the Exodus Narrative [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, Leuven 1996, p. 443-460. The author juxtaposes the subject literature very diligently.

[102] On page 443, in the footnote n.1, the author lists the following works that are in favor of Ex 7:8: A. Jülicher, Die Quellen von Exodus VII,8-XXIV,11 (JPT, 8), Leipzig 1882, p. 83; A. Kuenen, Historisch-critisch onderzoek naar het ontstaan en de verzameling van de boeken des ouden verbonds. Deel 1: De Thora en de historische boeken des ouden verbonds, Amsterdam ²1884, p. 70, 147-148; H. L. Strack – O. Bökler, Die Bücher Genesis, Exodus, Levitikus und Numeri (Kurzgefasster Kommentar zu den heiligen Schriften Alten und Neuen Testaments sowie zu der Apokryphen, A/1), München 1894, p. 184; A. Dillmann – V. Ryssel, Die Bücher Exodus und Levitikus (KEHAT, 12), Leipzig 1897, p. 72; J. Wellhausen, Die Composition des Hexateuchs und der Historischen Bücher des Alten Testaments, Berlin ³1899, p. 61; B. Baentsch, Exodus. Levitikus; übersetzt und erklärt (HKAT), Göttingen 1900, p. 54; H. Holzinger, Exodus (KHAT, 2), Tübingen 1900, p. 21; R. Smend, Die Erzählung des Hexateuch auf ihre Quellen untersucht, Berlin 1912, p. 126; H. Gunkel – W. Staerk – P. Volz (ed.), Die Schriften des Alten Testaments in Auswahl neu übersetzt und für die Gegenwart erklärt. Band 1:1: Die Urgeschichte und die Patriarchen, Göttingen 1921, p. 35; W. Rudolph, Der “Elohist” von Exodus bis Josua (BZAW, 68), Berlin 1938, p. 18; G. Beer, Exodus. Mit einem Beitrag von K. Galling (HAT, 1/3), Tübingen 1939, p. 45; B. Couroyer, L’Exode (La Sainte Bible), Paris 1952, p. 47; M. Noth, Das zweite Buch Mose. Exodus, übersetzt und erklärt (Alte Testament Deutsch, 5), Göttingen 1958, p. 45, 50; D. J. McCarthy, Moses’ Dealings with Pharaoh: Ex 7:8-10:27, “The Catholic Biblical Quarterly” 27 (1965) 336-341; G. te Stroete, Exodus: uit de grondtekst vertaald en uitgelegd (BOT, 1:2), Roermond – Maaseik 1966, p. 66; S. Herrmann, Israels Aufenthalt in Ägypten (SBS, 40), Stuttgart 1970, p. 80; B. S. Childs, Exodus, a Commentary (OTL), London 1974, p. 121, 131-133; F. E. Eakin Jr., The Plagues and The Crossing of the Sea, RExp 74 (1977) 473, 475; R. J. Burns, Exodus, Leviticus, Numbers (OTM, 3). Wilmington 1983, p. 67; W. H. Schmidt, Exodus, Sinai und Mose. Erwägungen zu Ex 1-19 und 24 (EdF,191), Darmstadt 1983, p. 49; F. Kohata. Jahwist und Priesterschrift in Exodus 3-14 (BZAW, 166), Berlin 1986, p. 93; J. Krašovec, Unifying Themes in Ex 7:8-11:10, [in:] C. Brekelmans – J. Lust (ed.), Pentateuchal and Deuteronomistic Studies. Papers Read at the XIII th IOSOT Congress Leuven 1989 (BETL, 94), Leuven, 1990, p. 47.

[103] On page 444, in the footnote n.3, the author lists the following works that are in favor of Ex 7:14: C. F. Keil – F. Delitzsch, Die Bücher Moses. Part I (BCAT, 1), Leipzig 1866, p. 368-387; A. H. McNeile, The Book of Exodus with Introduction and Notes (Westminster Commentaries), London 1908, p. 42; S. R. Driver, The Book of Exodus (The Cambridge Bible For Schools And Colleges), Cambridge 1911, p. 55; F. M. T. Böhl, Exodus (Tekst en Uitleg. Practische bijbelverklaring), Groningen – Den Haag 1928, p. 112-119; W. H. Gispen, Het boek Exodus (Korte verklaring der Heilige Schrift), Kampen 1932, p. 13; P. Heinisch, Das Buch Exodus (Die Heilige Schrift Des Alten Testaments, 1:2), Bonn 1934, p. 77; J. C. Rylaarsdam, The Book of Exodus. Introduction And Exegesis (The Interpreter’s Bible, 1), New York – Nashville 1952, p. 895; H. Gross, Die Ägyptischen Plagen, KatBl 82 (1957) 193-195; H. Eising, Die Ägyptischen Plagen, [in:] H. Gross – F. Mussner (ed.), Lex Tua Veritas. FS H. Junker, Trier 1961, p. 75; G. Fohrer, Überlieferung und Geschichte Des Exodus. Eine Analyse Von Ex. 1-15 (BZAW, 91), Berlin 1964, p. 60; J. Plastaras, The God of Exodus. The Theology of The Exodus Narratives (Impact Books), Milwaukee 1966, p. 117-141; F. C. Fensham, Exodus (POT), Nijkerk 1970, p. 35-48; M. Greenberg, The Redaction of the Plague Narrative in Exodus, [in:] H. Goedicke (red.), Near Eastern Studies in Honour of W. F. Albright, Baltimore 1971, p. 243-252; J. P. Hyatt, Commentary on Exodus (NCBC), London 1971, p. 97: R. E. Clements, Exodus (The Cambridge Bible Commentary on the New English Bible), London 1972, p. 44-66; W. Fuss, Die deuteronomistische Pentateuchredaktion in Ex. 3-17 (BZAW, 126), Berlin 1972, p. 130-267; R. A. Cole, Exodus. An Introduction and Commentary (Tyndale Old Testament Commentaries), London 1973, p. 89-103; F. Michaéli, Le livre de l’Exode (CAT, 2), Neuchâtel – Paris 1974, p. 71, 78-79; P. Weimar – E. Zenger, Exodus. Geschichten und Geschichte der Befreiung Israels (SBS, 75), Stuttgart 1975, p. 36; Z. Zevit, The Priestly Redaction and Interpretation of the Plague Narrative in Exodus, JQR 66 (1975-1976) 193; G. A. F. Knight, Theology as Narration. A Commentary on the Book of Exodus, Grand Rapids, MI 1976; p. 54-85; N. A. Van Uchelen, Exodus, hoofdstuk 1-20 (Verklaring van een Bijbelgedeelte), Kampen 1981, p. 30-31; J. Van Seters, The Plagues of Egypt. Ancient Tradition or Literary Invention?, ZAW 98 (1986) 31-39; J. I. Durham, Exodus (WBC, 3), Waco, TX 1987, p. 93; C. Houtman, Exodus; vertaald en verklaard. Part 2: Exodus, 7:14-19:25 (COT), Kampen 1989, p. 22; J. Kegler, Zu Komposition und Theologie der Plagenerzählung, [in:] E. Blum (red.), Die Hebräische Bibel und ihre zweifache Nachgeschichte, Neukirchen-Vluyn, 1990, p. 57-60; L. Schmidt, Beobachtungen Zu Der Plagenerzählung in Exodus VII,14-XI,10 (StB, 4), Leiden – New York – Copenhague – Köln 1990, p. 2, 4.

[104] On page 444-445, in the footnote n.5, the author lists the following works that are in favor of Ex 7-11 or 5-11: Cf. F. Dumermuth, Folkloristisches in der Erzählung von den Ägyptischen Plagen, ZAW 76 (1964) 323; S. E. Loewentstamm, An Observation on Source-Criticism of the Plaguepericope (Ex. VII-XI), “Vetus Testamentum” 24 (1974) 374; J. Reindl, Der Finger Gottes und die Macht der Götter. Ein Problem des Ägyptischen Diasporajudentums und sein literarischer Niederschlag, “Erfurter Theologische Studien” 37 (1977) 50; E. Zenger, Das Buch Exodus (Geistliche Schriftlesung, 7), Düsseldorf 1978, p. 82-83; J. L. Ska, Les plaies d’Égypte dans le récit sacerdotal (Pg), “Biblica” 60 (1979) 27; Idem, La sortie d’Égypte (Ex 7-14) dans le récit sacerdotal (Pg) et la tradition prophétique, “Biblica” 60 (1979) 192; S. Ö. Steingrimsson, Vom Zeichen zur Geschichte. Eine literar- und formkritische Untersuchung von Ex 6,28-11,10 (CB OT, 14), Uppsala 1979, p. 27-29, 30-49; N. M. Sarna, Exploring Exodus: The Heritage of Biblical Israel, New York 1986, p. 63; J. Scharbert, Exodus, op.cit., p. 35.

[105] On page 445, in the footnote n.6, the author lists the following works that are in favor of Ex 11:10 (below n.1 in parenthesis means here that the exact data are given in footnote 1, n.2 – in footnote 2; these footnotes are given above in this work): Keil – F. Delitzsch, Moses (n. 3), p. 368-387; Jülicher, Die Quellen (n. 1), p. 83; Kuenen, Historisch-critisch onderzoek (n. 1), p. 70, 147-148; Strack – Böckler, Genesis (n. 1), p. 184; Dillmann – Ryssel, Exodus (n. 1), p. 72; Wellhausen, Composition (n. 1), p. 61; Baentsch, Exodus (n. 1), p. 54; Holzinger, Exodus (n. 1), p. 21, McNeile, Exodus (n. 3), p. 42; Driver, Exodus (n. 3), p. 55; Böhl, Exodus (n. 3), p. 113-119; Gispen, Exodus (n. 3), p. 13; Rudolph, Der “Elohist” (n.1), p. 18; Beer, Exodus (n. 1), p. 45; Rylaarsdam, Exodus (n. 3), p. 895; Couroyer, Exode (n. 1), p. 63; Gross, Die Ägyptischen Plagen (n. 3), p. 193-195; Eising, Die Ägyptischen Plagen (n. 3), p. 75; Fohrer, Überlieferung (n. 3), p. 60; G. te Stroete, Exodus (n. 1), p. 66; Fensham, Exodus (n. 3), p. 35-48; Greenberg, The Redaction (n. 3), p. 243-252; Clements, Exodus (n. 3), p. 44-66; Fuss, Die deuteronomistische Pentateuchredaktion (n. 3), p. 130-267; Cole, Exodus (n. 3), p. 89-103; Childs, Exodus (n. 1), p. 121, 131-133; Michaéli, Exode (n. 3), p. 71, 78-79; Zevit, The Priestly Redaction (n. 3), p. 193-211; Knight, Theology as Narration (n. 3), p. 54-85; Eakin Jr., The Plagues, p. 473. 475; Zenger, Exodus (n. 5), p. 82-83; Ska, Les plaies d’Égypte (n. 5), p. 27; Idem, La sortie d’Égypte (n. 5), p. 192; Steingrimsson, Vom Zeichen (n. 5), p. 27-29, 30-49; Burns, Exodus (n. 1), p. 67; Kohata, Jahwist und Priesterschrift (n. 1), p. 93; Sarna, Exploring Exodus (n. 5), p. 63; Van Seters, The Plagues (n. 3), p. 31-39; Durham, Exodus (n. 3), p. 144-150; Houtman, Exodus II (n. 3), p. 22; Krašovec, Unifying Themes (n. 1), p. 47; Scharbert, Exodus (n. 5), p. 35; Schmidt, Beobachtungen (n. 3), p. 2, 4.

[106] On page 445-446, in the footnote n. 9, the author lists the following works: Ex 10:27 as the final verse: Heinisch, Exodus (n. 3), p. 77; McCarthy, Moses’ Dealings (n. 1), p. 337-341; Idem, Plagues and the Sea of Reeds: Ex 5-14, “Journal of Biblical Literature” 85 (1966) 137-158, p. 138. Ex 10:29 as the final verse: Noth, Exodus (n. 1), p. 45:50; Plastaras, The God of Exodus (n.3), p. 123; Herrmann, Israels Aufenthalt (n. 1), p. 80; Hyatt, Exodus (n. 3), p. 97; Schmidt, Exodus (n. 1), p. 49-50; Van Uchelen, Exodus (n. 3), p. 30-31.

[107] The author mentions on page 446 in footnote n.10 the following works indicating Ex 10:29: Noth, Exodus (n.1), p. 51; Fohrer, Überlieferung (n.3), p. 61; Hyatt, Exodus (n.3), p. 97.

[108] The author gives on page 446 in footnote n.11 the following works indicating Ex 11: Weimar – Zenger, Exodus (n.3), p. 36; Zevit, The Priestly Redaction (n.3), p. 193; Eakin Jr., The Plagues (n.1), p. 475; Kegler, Komposition (n.3), p. 57-59.

[109] The author mentions on page 446 in footnote n.12 the following works, indicating Ex 13:16: Smend, Die Erzählung des Hexateuch (n.1), p. 126; Gunkel – Staerk – Volz (eds.), Die Schriften des Alten Testaments 1:1 (n. 1), p. 35, 45; Fohrer, Überlieferung (n.3), p. 60.

[110] Cf. also S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit., p. 117: footnote to 6:2-7:13.

[111] Cf. footnote to Ex 6:2.

[112] 6:2-13: Neuer Bericht über die Berufung des Mose (New account of the vocation of Moses).

[113] 6:1-13: Another account of the call of Moses.

[114] Cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 314, 331.

[115] Cf. R. J. Clifford, Księga Wyjścia, op. cit., p. 77: The biblical scholar sees the similarity in the analogous beginning (revelation of the name YHWH: 3:14-15 and 6:2-8) and ending (God gives the promise: 6:1 and 7:3-5) and in the analogous content: from the vocation of Moses (3:1ff and 6:2ff) to his first confrontation with the Pharaoh (5:1-6:1 and 7:8-13); he considers the existence of differences to be the result of a more compact structure of the second description.

[116] Cf. A. Spreafico, Księga Wyjścia, op.cit., p. 53.

[117] Cf. J. Plastaras, Il Dio dell’Esodo, Torino 1976, p. 28-72: Ex 2:23-4:31 and Ex 6:2-7:13. Cf. also B. Poniży, Motyw Wyjścia w Biblii: od historii do teologii [Exodus Motif in the Bible: from History to Theology], Poznań 2001, p. 19.

[118] Cf. J. L. McKenzie, Dictionary of the Bible, op.cit., p. 257-258 (Exodus, Book of).

[119] Cf. Cz. Jakubiec, Stare i Nowe Przymierze. Biblia i Ewangelia [The Old and New Covenants. The Bible and the Gospel], Warszawa 1961, p. 66.

[120] Cf. J. Blenkinsopp, The Pentateuch. An Introduction to the First Five Books of the Bible, op.cit., p. 153: the author titles Ex 6:2-7:7 as “The Second Mission” and then explains that after the failure of the first mission (cf. Ex 3-4) God in these new circumstances calls Moses again – without God’s call Moses would not have taken any further steps after the failure!

[121] Cf. H. C. Propp, The Anchor Bible. Exodus 1-18. A new translation with Introduction and Commentary, op.cit., p. 268. The author refers to the works of Beegle from 1972.

[122] Cf. J. Lust, Exodus 6:2-8 and Ezekiel, [in:] M. Vervenne (ed.), Studies in the Book of Exodus. Redaction – Reception – Interpretation, op.cit., p. 209.

[123] Cf. W. Gesenius, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament in Verbindung mit H. Zimmern, W. Max Müller, O. Weber, bearbeitet von F. Buhl, sechzehnte Auflage, Leipzig 1915, p. 290-291: יְהוָֹה.

[124] Cf. S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit. 2:23-4:31 has the title: “The First Description of the Vocation of Moses” [Pierwszy opis powołania Mojżesza]; cf. Biblia Tysiąclecia 4: 2:23-4:31 has the title: “The First Description of the Vocation of Moses.”

[125] Cf. J. Frankowski (ed.), Biblia w przekładzie ks. J. Wujka, op.cit.: Ex 3:1-4:31 was preceded by the title: “Revelation of God to Moses” [Objawienie się Boga Mojżeszowi]; cf. J. F. Craghan, Księga Wyjścia, op.cit., p. 314.

[126] Cf. S. Łach, Księga Wyjścia. Wstęp – przekład z oryginału – komentarz, op.cit. Ex 2:23-4:31 has the title: “The First Description of the Vocation of Moses” [Pierwszy opis powołania Mojżesza]; cf. Biblia Tysiąclecia 4: Ex 2:23-4:31 has the title, “The First Description of the Vocation of Moses.”

[127] Cf. R. Kittel (ed.), Biblia Hebraica, op.cit.: Ex 6:2 is distinguished by the use of: “קֹכֹדֹ ס, new line, ס֡”: cf. BH2, Table I in the point 1.2.1. of this work. Cf. N. H. Smith (ed.), ספר תורה נביאים וכתובים: Ex 6:2-9:35 is preceded by the title: וארא, that is, the word that begins verse 6:3: וָאֵרָא “I appeared”: cf. BH1, Table I in the point 1.2.1. of this work. Jewish tradition gives the same title to this text today: cf. see on the Internet – click here, please! Enumerating these editions does not prove that they are in favor of a contemporary concept, that there are two descriptions of a single event; these editions only indicate a special distinction of the text beginning with 6.2. Cf. also J. Frankowski (ed.), Biblia w przekładzie ks. J. Wujka, op.cit.: Ex 6:2-13 has the title: “The Second Description of the Revelation of God and the Vocation of Moses” [Drugi opis objawienia się Boga i powołania Mojżesza]; Biblia Tysiąclecia 4: Ex 6:2-7:13 has the title: “The Second Description of the Vocation of Moses” [Drugi opis powołania Mojżesza]; J. L. McKenzie, Dictionary of the Bible, op.cit., p. 257-258 (Exodus, Book of): on p. 257 Ex 6:2-7:7 has a title: “A Second Account of the Vocation and His Appearance Before Pharaoh.”

[128] Cf. J. Frankowski (ed.), Biblia w przekładzie ks. J. Wujka, op.cit.: Ex 6:2-13 has the title: “The Second Description of God’s Revelation and Vocation of Moses.”

[129] Cf. Die Heilige Schrift des Alten Bundes, op.cit.: Ex 2:1-7:7 has the title: “Jugend und Berufung des Mose”; R. J. Clifford, Księga Wyjścia, op.cit., p. 73: 6:2-7:7 has the title: “Bóg powołuje Mojżesza. Druga narracja” [God Calls Moses. Second Narrative]; see also the commentary to 5:1-6:1 and 6:2-7:7 on page 77: the repetition of the description of Moses’ vocation indicates that the period of preparation has come to an end – the description of plagues begins with 7:8. A. Spreafico, Księga Wyjścia, op.cit., p. 14: 2:1-7:7 has in the table of contents the title “Mojżesz wyzwolicielem” [Moses the Liberator], while from 7:8, according to the commentator, the description of plagues begins; cf. also p. 61-62.

[130] Cf. S. Styś (ed.), Pismo Święte ST w przekładzie o. J. Wujka, op.cit.: the editor gave the title for the text 2:1-7:13: “Mojżesz i jego posłannictwo” [Moses and His Mission]; he separated smaller units within it and gave for the latter the title “Powtórne posłannictwo Mojżesza” [The Second Mission of Moses] (6:2-7:13). Similarly, S. Łach as a translator of the Book of Exodus within the so-called Commentary of the Catholic University of Lublin (1965) and in subsequent editions of Biblia Tysiąclecia gave the title “Drugi opis powołania Mojżesza” [The Second Description of the Vocation of Moses] for 6:2-7:13.