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1. At that time died Hadad the son of Bedad king of Edom, and Samlah from Mesrekah, from the country of the children of the east, reigned in his place.
2. In the thirteenth year of the reign of Pharaoh king of Egypt, which was the hundred and twenty-fifth year of the Israelites going down into Egypt, Samlah had reigned over Edom eighteen years.
3. And when he reigned, he drew forth his hosts to go and fight against Zepho the son of Eliphaz and the children of Chittim, because they had made war against Angeas king of Africa, and they destroyed his whole army.
4. But he did not engage with him, for the children of Esau prevented him, saying, He was their brother, so Samlah listened to the voice of the children of Esau, and turned back with all his forces to the land of Edom, and did not proceed to fight against Zepho the son of Eliphaz.
5. And Pharaoh king of Egypt heard this thing, saying, Samlah king of Edom has resolved to fight the children of Chittim, and afterward he will come to fight against Egypt.
6. And when the Egyptians heard this matter, they increased the labor upon the children of Israel, lest the Israelites should do unto them as they did unto them in their war with the children of Esau in the days of Hadad.
7. So the Egyptians said unto the children of Israel, Hasten and do your work, and finish your task, and strengthen the land, lest the children of Esau your brethren should come to fight against us, for on your account will they come against us.
8. And the children of Israel did the work of the men of Egypt day by day, and the Egyptians afflicted the children of Israel in order to lessen them in the land.
9. But as the Egyptians increased the labor upon the children of Israel, so did the children of Israel increase and multiply, and all Egypt was filled with the children of Israel.
10. And in the hundred and twenty-fifth year of Israel's going down into Egypt, all the Egyptians saw that their counsel did not succeed against Israel, but that they increased and grew, and the land of Egypt and the land of Goshen were filled with the children of Israel.
11. So all the elders of Egypt and its wise men came before the king and bowed down to him and sat before him.
12. And all the elders of Egypt and the wise men thereof said unto the king, May the king live forever; thou didst counsel us the counsel against the children of Israel, and we did unto them according to the word of the king.
13. But in proportion to the increase of the labor so do they increase and grow in the land, and behold the whole country is filled with them.
14. Now therefore our lord and king, the eyes of all Egypt are upon thee to give them advice with thy wisdom, by which they may prevail over Israel to destroy them, or to diminish them from the land; and the king answered them saying, Give you counsel in this matter that we may know what to do unto them.
15. And an officer, one of the king's counsellors, whose name was Job, from Mesopotamia, in the land of Uz, answered the king, saying,
16. If it please the king, let him hear the counsel of his servant; and the king said unto him, Speak.
17. And Job spoke before the king, the princes, and before all the elders of Egypt, saying,
18. Behold the counsel of the king which he advised formerly respecting the labor of the children of Israel is very good, and you must not remove from them that labor forever.
19. But this is the advice counseled by which you may lessen them, if it seems good to the king to afflict them.
20. Behold we have feared war for a long time, and we said, When Israel becomes fruitful in the land, they will drive us from the land if a war should take place.
21. If it please the king, let a royal decree go forth, and let it be written in the laws of Egypt which shall not be revoked, that every male child born to the Israelites, his blood shall be spilled upon the ground.
22. And by your doing this, when all the male children of Israel shall have died, the evil of their wars will cease; let the king do so and send for all the Hebrew midwives and order them in this matter to execute it; so the thing pleased the king and the princes, and the king did according to the word of Job.
23. And the king sent for the Hebrew midwives to be called, of which the name of one was Shephrah, and the name of the other Puah.
24. And the midwives came before the king, and stood in his presence.
25. And the king said unto them, When you do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then you shall kill him, but if it be a daughter, then she shall live.
26. But if you will not do this thing, then will I burn you up and all your houses with fire.
27. But the midwives feared God and did not hearken to the king of Egypt nor to his words, and when the Hebrew women brought forth to the midwife son or daughter, then did the midwife do all that was necessary to the child and let it live; thus did the midwives all the days.
28. And this thing was told to the king, and he sent and called for the midwives and he said to them, Why have you done this thing and have saved the children alive?
29. And the midwives answered and spoke together before the king, saying,
30. Let not the king think that the Hebrew women are as the Egyptian women, for all the children of Israel are hale, and before the midwife comes to them they are delivered, and as for us thy handmaids, for many days no Hebrew woman has brought forth upon us, for all the Hebrew women are their own midwives, because they are hale. 
31. And Pharaoh heard their words and believed them in this matter, and the midwives went away from the king, and God dealt well with them, and the people multiplied and waxed exceedingly.

The first five books of the Bible are called the "Pentateuch". This is from the Greek words "penta" (which means "five"), and "teuchos" (which means "books"). 
These five books of the Pentateuch were recorded by Moses. 

The names we have given each of them are:
Genesis (tells the 'beginnings' of this creation)
Exodus (tells of their 'going out' of Egypt)
Leviticus (from the name of the tribe of Levi, and contains the special laws for the Levites)
Numbers (tells how Israel was numbered, and tells of their wanderings in the wilderness)                                
Deuteronomy (this is the repeated law, and an address by Moses shortly before his death).
The Hebrews named the books of the Bible by the first word of two within it.  "Genesis" means "beginning, and the book starts out with that word, in the Hebrew language it was "Bereshyith". 
"Exodus" was called "Shemoth" which means "names."  In 300 B.C., when the Septuagint was translated, new names were given the Pentateuch. "Shemoth" became "Exodus".  "Ek" means "out of", "hodos" means "road, way". Hence, the word "Exodus" means "the way out, the escape".
Jasher and Moses had "records of origin" (toledoth) with which to find the facts of the first book of the Bible, but the part of the Pentateuch, and the part of Jasher, that records the exodus from Egypt, both authors were alive and living in such time. 
The book of Exodus, and the part of Jasher that accounts the same time period, are a record of divine redemption. They record how an enslaved people gain their deliverance from the enemy.  In typology, the events tell how we may also be delivered from sin). 
The book of Exodus is a book of sacrifice, with chapter 12 telling of the sacrifice of the Passover lamb, chapter 24 shows the sacrifice sealing the covenant, and chapter 29 tells of the sacrifices of consecration of the priesthood.   
The theology of worship is shown in this time frame, and begins with the revelation of the tabernacle of worship. This part of Jasher, and the events within Exodus, give the Biblical ethics demanded by God, with the revelation of ten commandments in chapters 21-23. The priesthood is introduced, and the theology of covenant relationship is shown herein.
The message of Exodus, and the same portion of Jasher, is:
1. Redemption is necessary, because of the ruin of man.
2. Redemption is possible by blood alone.
3. Worship, in order to be acceptable, must be in divine order. 
4. The opening scenes of this period are darkness, gloom, slavery, abuse, and death, but the ending pictures are the SHEKINAH presence of God.
5. The author of Exodus is mostly Moses (the part of Moses' death was probably added by Joshua).  He was educated in Pharaoh's palace, and was taught the history, science, and journalism of such teachers. The author of Jasher was likely an educated Levite scribe.  We have no firm word on this, but the internal evidence certainly points toward that. I would surmise that this person was working closely with Moses on his compilation of facts, and search of the written records of the past. While Moses worked on his books, this person did a written record of his own.
The "Exodus" period tells how Israel escaped Egypt with God's help and power.  The human instrument that God used was Moses.  Moses was God's - spokesman, leader, organizer, judge, teacher, "king" of the nation, man of God, prophet, intercessor, and priest. And Moses gave up the right to be the Pharaoh to take on those "small" tasks. This period of time occurred about 3500 years ago.  The events cover the 120 years of the life of Moses. 
The basic events of Exodus are represented in the annual feasts of the Jewish people (the New Year, the Day of Atonement, the Passover, the Feast of Unleavened Bread, and the Feast of Tabernacles).  In each of these some part of the Exodus record are re-enacted.  As they would celebrate these events, they identified with the event that precipitated it. The significance of the event is made real to each generation with the feast day.  In recent times, Christians have lost the awareness of the significance of the events  of Exodus. The Jewish people go over and over the events of Exodus by their celebration of the feasts. There are eternal lessons taught within.

The events of the Exodus period are a historic record of Israel's deliverance, and a typology of all deliverance.  Phrases taken from Exodus are scattered throughout Scripture. 
Pharaoh, his people, and all of Egypt stand for all the powers that oppress mankind.
Moses stands for all of God's deliverers, and for deliverance.  The New Testament calls Jesus, the second Moses, or the fulfillment of the type found in Moses.
Hebrews 3:5-6
"And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ, as a Son over His own house, Whose house are we."
Paul draws a parallel between the Passover, and communion (eucharist).
I Corinthians 5:7-8
"Purge out therefore the old leaven, that ye may be  a new lump, as ye are unleavened.  For even Christ, our Passover is sacrificed for us.  Therefore, let us keep the feast, not with the old leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."
The typology of the Exodus events show themselves fulfilled in the work of Jesus.
Galatians 6:15-16
"For in Christ neither circumcision availeth any thing, nor uncircumcision, but a new creature.  And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God."

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