It is a common misconception that the books of the Bible originally had titles, chapters, or verses. The original manuscripts of the Bible both in Hebrew for the Old Testament and Greek for the New Testament were written as continuous texts without any divisions or labels. These features were later additions introduced to aid in study, teaching, and referencing.
The Structure of the Original Manuscripts
The scrolls of the Bible were written as a continuous story, identified by their content rather than specific titles. For example, what we now call the Book of Exodus was simply the continuation of the story in Genesis. In the Hebrew tradition, books were often identified by the first significant words or phrases of the text.
The Hebrew name for the Book of Exodus is שמות (Shemot), meaning "Names." This title comes from the opening verse: “These are the names of the sons of Israel who came to Egypt with Jacob…” (Exodus 1:1). This naming convention emphasized the content of the opening passage rather than the overarching theme of the book.
The Introduction of Titles: The Role of the Septuagint
The first formal titles for the books of the Bible were introduced during the translation of the Hebrew scriptures into Greek in the 3rd to 2nd centuries BCE. This translation, known as the Septuagint (LXX), was created for Greek-speaking Jews in the Hellenistic world. The translators assigned descriptive Greek names to the books, often based on their themes or main events.
For the Book of Exodus, the Greek translators chose the name ἔξοδος (Exodos), meaning “departure” or “way out.” This title reflects the central theme of the Israelites’ deliverance from Egypt and their journey toward the Promised Land. The name "Exodus" highlights the dramatic event of liberation, unlike the Hebrew title "Shemot," which focuses on the identity and heritage of the Israelite people.
Distinct Meanings: Shemot vs. Exodos
The difference between these titles reflects distinct emphases:
1. Shemot ("Names") highlights the people and their identity, emphasizing their covenant relationship with Yah.
2. Exodos ("Departure") highlights the event of deliverance and the journey from bondage to freedom.
Both names are accurate but highlight different aspects of the text: the Hebrew title focuses on the identity of Yah’s people, while the Greek title emphasizes the dramatic act of deliverance.
Later Developments: Chapters and Verses
The division of the Bible into chapters and verses came much later. Chapters were introduced by Stephen Langton, an Archbishop of Canterbury, in the early 13th century CE. Verses were added in the 16th century by Robert Estienne, a French printer and scholar. These divisions, while helpful for navigation, are entirely artificial and were not part of the original manuscripts.
How the Shift in Focus Occurred
The shift from "Shemot" to "Exodos" occurred because the Septuagint was designed for Greek-speaking Jews who were less familiar with Hebrew traditions. A thematic title like "Exodos" made the text more accessible to them, aligning it with their cultural and linguistic perspective. The Greek translators highlighted the overarching theme of liberation, while the Hebrew tradition focused on the covenantal identity of the Israelites.
Why the Books of the Bible Originally Had No Titles
Anyone teaching that the books of the Bible were originally written with titles, chapters, or verses is perpetuating a misunderstanding. The original scrolls were untitled and undivided, preserving the uninterrupted word of Yah. Titles and divisions were later additions for convenience and study, not part of the inspired manuscripts.
The Hebrew scribes identified books by their opening phrases or key content, ensuring the focus remained on the sacred text itself rather than imposed labels. For instance, "Shemot" derives from the first verse of the book, reflecting its content rather than summarizing its theme.
The Concept of a Second Exodus
Some argue that the title "Exodus" implies there can be no concept of a second exodus, using the Hebrew name "Shemot" or the nature of the first Exodus to dismiss the idea. This reasoning is flawed for several reasons.
The title "Exodus," derived from the Greek, is simply a descriptor of the event of departure. It does not limit Yah’s power or intent to repeat such an act of deliverance for His people. While the phrase "second exodus" does not explicitly appear in the biblical text, it is entirely appropriate to use this term to describe the concept that is clearly and repeatedly outlined in scripture. The Bible presents the idea of another great act of deliverance, similar to the first Exodus, as a foundational part of Yah’s covenantal promises. Examples include:
1. Genesis 15:13-15 – Yah prophesies to Abraham that his descendants will be strangers in a land not their own, enslaved and afflicted for 400 years. The Septuagint clarifies that this 430-year period includes both the time spent in Canaan and Egypt. This indicates that the prophecy does not refer to 400 years of captivity solely in Egypt, as Israel’s actual enslavement in Egypt was much shorter. Furthermore, the term "sojourning" refers to living as foreigners, not necessarily being in bondage.
2. Ezekiel 37 – The prophecy of the dry bones being restored to life symbolizes the regathering of the scattered tribes of Israel. This is a clear indication of a future deliverance comparable to the first Exodus.
3. Jeremiah 16:14-15 – "Therefore, behold, the days are coming," declares Yah, "when it shall no longer be said, 'As Yah lives who brought up the people of Israel out of the land of Egypt,' but 'As Yah lives who brought up the people of Israel out of the north country and out of all the countries where He had driven them.'" This explicitly promises a future exodus that will surpass the first.
4. Revelation 12 – This chapter describes a woman (symbolizing Israel) fleeing into the wilderness, protected and nourished by Yah. This imagery parallels the first Exodus and implies another event of divine deliverance.
Refuting the Argument Against a Second Exodus
Using the title "Exodus" or the Hebrew "Shemot" to deny the concept of a second exodus is a misunderstanding of both the titles’ origins and the scriptural account. The names "Exodus" and "Shemot" reflect different aspects of the same story but do not limit Yah’s future actions. The Bible repeatedly affirms the theme of deliverance, with multiple prophecies foretelling a second exodus that will surpass the first.
It is poor scholarship to argue that the absence of the specific phrase "second exodus" invalidates the concept. Scripture’s focus is on the promises and actions of Yah, not the specific terminology used to describe them. Therefore, it is not only acceptable but accurate to use the phrase "second exodus" to summarize this well-established biblical theme.
Conclusion
The name "Exodus" and other titles for the books of the Bible are later inventions introduced by translators and scholars. While these titles are helpful, they reflect interpretive decisions made long after the original texts were written. The scrolls themselves were untitled, emphasizing the pure and uninterrupted message of Yah.
Furthermore, the misuse of the titles "Shemot" versus "Exodus" to argue against the concept of a second exodus is a poor attempt to appear academic without properly dividing the word of truth. While the phrase "second exodus" does not explicitly appear in scripture, the concept is clearly present, supported by Yah’s covenantal promises and prophetic texts. Yah’s ongoing plan of deliverance and restoration for His people remains central to the biblical account, and focusing on titles rather than the scriptural message misses the depth and intent of His word entirely.
