The Canonical Column, Book 2: Exodus

We now continue with the second installment of our series on the Canonical Column, turning our attention to the book of Exodus. If you haven’t yet read the introductory article that explains the foundation of this mystery, I strongly encourage you to read this summary which explains the mystery clearly and concisely. Without that foundation of knowledge in place, much of what follows may not make sense, and you won’t be able to understand the significance of the revelation.

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).¹ In the case of Exodus, its two witnesses are Genesis 13 and Isaiah 2. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Exodus. To this end, each has been divinely embedded with textual allusions to specific passages within Exodus and intentionally sequenced as the second chapter in its branch of the framework, reflecting Exodus’ ordinal position as the second book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Exodus are firmly established.

Table of Contents anchor

The book of Exodus

Exodus is the second book of the biblical canon and one of the Five Books of Moses—the foundational scrolls of the Torah. It recounts Israel’s deliverance from slavery in Egypt, the giving of the Law at Mount Sinai, and the establishment of God’s covenant with a chosen nation. Its central themes include divine redemption, judgment upon oppression, and the revelation of God’s law. Functionally, Exodus establishes the national identity of Israel and sets the stage for the tabernacle as a prototype of divine presence among men. In the Canonical Column, Exodus is confirmed by the prophetic witnesses of Genesis 13 and Isaiah 2.

Authorship & Date of Composition

The authorship of the book of Exodus is traditionally attributed to Moses, who is believed to have recorded the events of the Exodus, including the Israelites’ liberation from slavery in Egypt, their journey to Mount Sinai, and the establishment of God’s covenant with them. This view is widely supported by Jewish and Christian traditions, which consider Moses as the central figure in these formative events in Israel’s history.

While the authorship by Moses remains the traditional belief, modern-critical scholars often suggest that the book was written or compiled by later editors. These editors would have drawn on oral traditions and earlier written sources to create the final text, which may have undergone additional redactions over time. The inclusion of detailed laws, instructions for the tabernacle, and genealogical lists suggests, they argue–that the book was shaped by various sources, possibly reflecting the concerns of later generations of Israelites as they established their identity and religious practices.

Regarding the date of composition, conservative scholars generally place the writing of Exodus in the 15th century BC, around the time of the events it describes. They argue that Moses, as the central figure, would have recorded the events shortly after the Israelites’ exodus from Egypt, around 1446 BC. This dating is based on a literal reading of biblical chronology and the assumption that the Israelites spent 40 years in the wilderness before entering the Promised Land.

Modern-critical scholars, however, tend to date Exodus to the 13th century BC, with the events of the Exodus placed around 1250 BC. This is based on archaeological evidence and a different interpretation of biblical chronology. The later date is often tied to the historical context of Israel’s establishment as a nation and its relations with neighboring peoples, such as Egypt and the Canaanites. These scholars also argue that the final compilation of Exodus, like other books in the Torah, may have occurred during or after the Babylonian exile (6th century BC), as part of a larger effort to preserve and define Israel’s identity.

Exodus’ witnessing chapters in the Canonical Column: Genesis 13 & Isaiah 2

Having introduced the book’s background and authorship, we now turn to its two appointed witnesses within the Canonical Column. As previously stated, the two witnessing chapters of Exodus within the Canonical Column are Genesis 13 and Isaiah 2.² Both of these chapters function within their respective branches of the canonical framework as figurative types of the book of Exodus. As such, both of these chapters have been deliberately composed and structured by the spirit of prophecy to reflect the content of the book of Exodus. Within each, one can discern divinely embedded allusions to the scenes, imagery, and language of the book of Exodus—through which they together affirm its divine authorship, canonicity, and its ordained position as the second book of the Old Testament (and Bible generally).

Context of Genesis 13

Genesis 13 continues the narrative of Abram (later Abraham) as he journeys through Canaan. After parting ways with his nephew Lot due to the strife between their herdsmen, Abram settles in the land of Canaan, while Lot chooses to dwell near the cities of the plain, particularly Sodom. In this chapter, God reaffirms His promise to Abram, assuring him that the land of Canaan will be given to his descendants, as far as the eye can see.

This chapter is pivotal because it highlights Abram’s faith and obedience, exemplified in his willingness to separate from Lot in order to avoid conflict. It also foreshadows the eventual conflict between the Israelites and the inhabitants of Canaan. The reaffirmation of God’s promise to Abram establishes the foundation for the covenant that will define the destiny of the people of Israel. The events in Genesis 13 set the stage for the unfolding story of Abram’s descendants, who will inherit the land promised to him.

Genesis 13 -> Exodus

The allusions to the book of Exodus begin immediately with the opening verse of Genesis 13:

“And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.” (Genesis 13:1)

The central focus of Exodus is the deliverance of God’s people from bondage in Egypt. Remarkably, Genesis 13 opens with Abram and his household departing Egypt immediately after God strikes Pharaoh’s house with plagues on Sarai’s behalf. The typological resonance is unmistakable—the pattern of Exodus begins here, embedded within the narrative of Abram.

The comparative table below highlights several of the more evident parallels between Genesis 13 and the book of Exodus. Taken together, these correspondences testify that Genesis 13 has been deliberately structured to function within the Canonical Column as a figurative type and prophetic shadow of Exodus—bearing witness not only to its canonicity, but also to its ordained position as the second book of the biblical canon.

Genesis 13	Exodus
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.3 (Genesis 13:1)	And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies. (Exodus 12:51)
And Abram was very rich in cattle, in silver, and in gold.4 (Genesis 13:2)	And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. (Exodus 12:35-36)
And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite dwelled then in the land. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.5 (Genesis 13:7-8)	And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? (Exodus 2:13)
And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: For all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.6 (Genesis 13:14-16)	Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. (Exodus 32:13)
Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.7 (Genesis 13:18)	And Moses wrote all the words of the LORD, and rose up early in the morning, and built an altar under the hill, and twelve pillars. (Exodus 24:4)

Context of Isaiah 2

Isaiah 2 introduces the prophetic vision of Isaiah concerning the future of Judah and Jerusalem. In this chapter, Isaiah prophesies a time when the mountain of the Lord’s house (the Temple in Jerusalem) will be exalted above all other mountains, and people from all nations will come to worship the Lord. This vision emphasizes peace and the ultimate reign of God, contrasting sharply with the corruption and idolatry that marked the contemporary society.

Isaiah also prophesies judgment upon the nations, specifically addressing the pride and arrogance of Israel and Judah. The chapter opens with a vision of hope and divine sovereignty, but it quickly turns to a sobering message of judgment. The rich and powerful who trust in their material wealth and status will be humbled, as God’s judgment will bring low all human pride. Isaiah 2 paints a picture of the future when God’s kingdom will be established, and all nations will submit to His rule, signaling both the promise of redemption and the necessity of repentance.

Isaiah 2 -> Exodus

Isaiah 2 is the witnessing chapter of Exodus in First Isaiah branch of the Canonical Column, which like The Circumcision functions within the Canonical Column as a figurative type of the Old Testament.⁸ Like Genesis 13, Isaiah 2 has been divinely embedded with numerous deliberately placed textual allusions to the content of the book of Exodus. This was done deliberately by God in his perfect foreknowledge for the purpose of establishing Isaiah 2 as a figurative type of the book of Exodus–the second book of both the Old Testament and the Bible at large. The comparative table below documents just a few of these one-on-one textual correspondences which are intended to link Isaiah 2 with the book of Exodus.

Isaiah 2	Exodus
And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.9 (Isaiah 2:2–3)	In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. And Moses went up unto God, and the Lord called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him. And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. (Exodus 19:1-8)
O house of Jacob, come ye, and let us walk in the light of the LORD.10 (Isaiah 2:5)	And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Exodus 14:19-20)
Their land also is full of silver and gold, neither is there any end of their treasures;11 . . . . (Isaiah 2:7)	And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: (Exodus 12:35)
; . . . their land is also full of horses, neither is there any end of their chariots:12 (Isaiah 2:7)	And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. (Exodus 14:17)
Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made:13 (Isaiah 2:8)	And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought there up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the LORD. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people shall down to eat and to drink, and rose up to play. (Exodus 32:3-6)
The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.14 (Isaiah 2:11; cf. 2:17)	And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them. (Exodus 18:10-11)
For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:15 (Isaiah 2:12)	Pharaoh’s chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. The depths have covered them: they sank into the bottom as a stone. (Exodus 15:4-5)
And the idols shall he utterly abolish.16 (Isaiah 2:18)	And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. (Exodus 32:20)
To go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.17 (Isaiah 2:21)	And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by. (Exodus 33:22)

Group Chat

The table below documents an instance of triadic structural and topical alignment between the book of Exodus and its two witnessing chapters in the Canonical Column. Here we can very clearly see all three parallel branches of the framework engaged in a unified three-way prophetic dialogue–a phenomenon I refer to as “Group Chat.”

Genesis 13	Isaiah 2	Exodus
And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. (Genesis 13:1-2)	Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots: (Isaiah 2:7)	And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. (Exodus 12:35-36)

The topical alignment exhibited between all three parallel branches of the Canonical Column in this example is undeniable. In Genesis 13:1-2, Abram leaves Egypt with his family, and we are told in the next verse that he is at this point “rich in silver and in gold,” which the text silently infers he received while in Egypt. This parallels Isaiah 2:7, which rebukes the people of Israel for their reliance on material wealth rather than God, declaring that their land is “full of silver and gold,” with no end to their treasures. Both witnessing passages are ultimately alluding to Exodus 12:35-36, which recounts how the children of Israel departed Egypt with jewels of silver and jewels of gold, which they plundered from the Egyptians.

Triadic alignments such as this are common within the Canonical Column, and are one of the strongest forms of evidence which prove its existence–testifying to the extraordinary complexity and mind-boggling symmetry of the framework.

Conclusion: The canonicity & ordinal placement of Exodus is established by its two witnessing chapters in the Canonical Column: Genesis 13 & Isaiah 2.

The canonicity of the book of Exodus is affirmed by its two witnessing chapters within the Canonical Column: Genesis 13 and Isaiah 2. These two chapters have been deliberately structured and sequenced as the second chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Exodus–the second book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Exodus, which was ordained before the foundation of the world to become the second book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Exodus are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. ↩︎
2. In the Canonical Column, Gen. 12-50 is called “The Circumcision,” and Leviticus is called “An Holy Priesthood.” Likewise, Isaiah is divided into two sections–Isa. 1-39 is referred to as “First Isaiah,” while Isa. 40-66 is referred to as “Second Isaiah.” ↩︎
3. Genesis 13:1 foreshadows the Exodus narrative by mirroring both its language and structure. Abram’s departure from Egypt, accompanied by his wife and possessions, prefigures Israel’s collective departure in Exodus 12:51. The shared motif of being brought up out of Egypt—a phrase repeated throughout the Torah—establishes a typological alignment between Abram’s household and the nation of Israel. The Hebrew verb for “went up” (עָלָה) used in Genesis 13:1 is the same verb used in Exodus to describe Israel’s deliverance, further reinforcing the identification of Genesis 13 as a prophetic shadow of the book of Exodus within the Canonical Column. ↩︎
4. The wealth Abram possessed upon leaving Egypt—cattle, silver, and gold (Genesis 13:2)—anticipates Israel’s own acquisition of wealth upon their departure in Exodus 12:35–36. In both accounts, material abundance follows deliverance from Egypt. This parallel is not merely incidental but structural: the mention of silver and gold in both passages directly ties Abram’s journey to the larger Exodus motif of divine provision and spoiling of Egypt. Within the Canonical Column, this shared detail reinforces the typological continuity between Abram’s household and the nation birthed from his seed, further establishing Genesis 13 as a prophetic prototype of the book of Exodus. ↩︎
5. The internal strife between Abram’s and Lot’s herdsmen in Genesis 13:7–8 functions within the Canonical Column as an allusion to the conflict between the two Hebrews in Exodus 2:13. Abram’s appeal to peace—“for we be brethren”—mirrors Moses’ question, “Why smitest thou thy fellow?” ↩︎
6. In Genesis 13:14-16, God reaffirms his dual promises of innumerable seed and perpetual land inheritance to Abram immediately after his separation from Lot, marking a turning point of spiritual focus and covenantal clarity. Within the Canonical Column, this functions as an allusion to Exodus 32:13, where Moses appeals to the very same promises during Israel’s crisis of apostasy, invoking God’s oath to Abraham, Isaac, and Jacob as the basis for continued mercy and covenantal faithfulness. The topical alignment between the two passages is self-evident, and reinforces the identification of Genesis 13 as a figurative type of the book of Exodus within the Canonical Column framework. ↩︎
7. In Genesis 13:18, Abram builds an altar to the LORD after receiving the promise of the land and unnumbered seed. Within the Canonical Column, this functions as an allusion to Exodus 24:4, where Moses builds an altar to the LORD after sealing the covenant made between God and the nation of Israel. In both passages, the building of an altar functions as a worshipful response to a covenantal revelation which occurs after a departure from Egypt, reinforcing the identification of Genesis 13 as a figurative type of the book of Exodus within the Canonical Column. ↩︎
8. Within the Canonical Column, the 66 chapters of Isaiah signify the numeric positions of their corresponding biblical books as they appear within the completed biblical canon, making the corresponding biblical books of all 66 witnessing chapters in Isaiah easy to identify. Thus in the case of Isaiah 2, the 2 signifies the second book of the Bible–Exodus. ↩︎
9. In Isaiah 2:2–3, the prophet describes how “the mountain of the LORD’s house” shall be established “in the top of the mountains,” and that “all nations shall flow unto it” to receive the Law and the word of the LORD, saying, “he will teach us of his ways, and we will walk in his paths.” Within the framework of the Canonical Column, this serves as a brilliant imagistic allusion to Exodus 19:1–8—where the people of all twelve tribes of Israel gather at the base of Mount Sinai to receive the word of the LORD and his Law, and to be taught in his ways. Both passages depict the people of God assembled before the LORD’s mountain to hear his voice and enter into covenant with Him, and both culminate with a shared declaration of obedience—“we will walk in his paths” (Isa. 2:3) answering to “All that the LORD hath spoken we will do” (Exod. 19:8). The correspondence deepens further when we recall that the Apostle Paul reveals in Galatians 4:25 that Mount Sinai “answereth to Jerusalem which now is,” thereby showing that mount Sinai itself typifies the earthly Jerusalem. When this allegorical identification is read back into Exodus 19, the structural and prophetic alignment between Isaiah’s prophetic vision and its target passage becomes even more striking and unmistakable. ↩︎
10. Within the framework of the Canonical Column, the line “O house of Jacob, come ye, and let us walk in the light of the LORD” functions as an unmistakable imagistic allusion to Exodus 14:19–20, where the LORD manifests his presence as a visible pillar of cloud and fire, giving literal light to the Israelites during their flight from Egypt. This stands as a striking example of the divine creativity exhibited in the Canonical Column: a call to spiritual obedience and holiness in Isaiah is repurposed to allude simultaneously to a historical scene in Exodus, where the Israelites were, in the most literal sense, walking in the physical light of the LORD. ↩︎
11. Isaiah 2:7 critiques the people of Israel for being “full of silver and gold,” with no end to their treasures—a rebuke of their reliance on material wealth rather than God. Within the Canonical Column, this functions as an obvious allusion to Exodus 12:35, where Israel departs Egypt with “jewels of silver, and jewels of gold,” and an abundance of material wealth. While in Exodus this spoiling of Egypt was divinely ordained, Isaiah’s reflection shows how that same wealth—originally a blessing—became a spiritual snare. The juxtaposition reinforces a recurring biblical warning: what begins as divine provision can, when divorced from obedience, become a source of pride and idolatry. Within the Canonical Column, this deliberately placed allusion further cements the identification of Isaiah 2 as a figurative type of the book of Exodus. ↩︎
12. Isaiah 2:7’s condemnation of the land being “full of horses” and having “no end of chariots” functions within the Canonical Column as an allusion to the military pride of Egypt described in Exodus 14:17. In the Exodus account, God specifically targets Pharaoh’s chariots and horsemen as the instruments of judgment, drowning the very symbols of military might that Isaiah later denounces. This pairing not only highlights a structural echo between the two texts but also functions as a theological indictment: the trust in military power, whether Egyptian or Israelite, stands in opposition to trust in the LORD. The Canonical Column brings this full circle—showing how Israel, once delivered from the horses and chariots of Egypt, tragically embraced the same symbols of pride, thus reliving Egypt’s downfall in prophetic miniature. ↩︎
13. Isaiah 2:8 declares, “Their land also is full of idols; they worship the work of their own hands.” Within the Canonical Column, this functions as a very clever allusion to the golden calf episode in Exodus 32:3–6. There, the people of Israel donate their earrings, and Aaron fashions an idol with a graving tool—an object literally made by their own hands. ↩︎
14. Isaiah 2:11 and 2:17 emphasize that in the day of the LORD, all human pride will be brought low and “the LORD alone shall be exalted.” Within the Canonical Column, this prophetic declaration functions as an obvious allusion to Exodus 18:10–11, where Jethro—Moses’ Midianite father-in-law—acknowledges that the LORD triumphed over Egypt’s pride, declaring, “In the thing wherein they dealt proudly, he was above them.” ↩︎
15. Isaiah 2:12 proclaims that “the day of the LORD of hosts shall be upon every one that is proud and lofty.” Within the Canonical Column, this functions as an obvious allusion to Exodus 15:4-5, where the drowning of Pharaoh’s chariots and elite captains in the Red Sea is portrayed as a deliberate act of divine humiliation: those exalted in strength are “cast into the sea” and “sank into the bottom as a stone.” ↩︎
16. Isaiah 2:18 declares that “the idols shall he utterly abolish.” Within the Canonical Column, this serves as an obvious allusion to Exodus 32:20. There, Moses burns the golden calf, grinds it to powder, scatters it on water, and makes Israel drink it—a symbolic act of utter desecration and humiliation of the idol. ↩︎
17. Isaiah 2:21 describes the wicked fleeing into the clefts of the rocks in fear of the LORD’s glory and judgment—a posture of terror in the face of divine majesty. Within the Canonical Column, this imagery functions as a clever allusion to Exodus 33:22–where the LORD places Moses in the clift of the rock when he makes his glory to pass by him. ↩︎

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