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The English name Exodus comes from the Ancient Greek: ἔξοδος, romanized: éxodos, lit. 'way out', from ἐξ-, ex-, 'out' and ὁδός, hodós, 'path', 'road'.'. In Hebrew the book's title is שְׁמוֹת, shemōt, "Names", from the beginning words of the text: "These are the names of the sons of Israel" (Hebrew: וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵ
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Reading God's command to Moses in Exodus 10:1, "Go in to Pharaoh; for I have hardened his heart, and the heart of his servants," and similar statements in Exodus 4:21; 7:3, 9:12 10:20, 27; 11:10; and 14:4, 8, and 17, Maimonides concluded that it is possible for a person to commit such a great sin, or so many sins, that God decrees that the ...
(Exodus 4:1 NIV). God gives Moses three signs that he can perform to authenticate his call – the ability to turn Moses' staff into a snake, the ability to make his hand leprous and then well again, and the ability to turn water into blood. Moses then objects that he is "slow of speech and tongue" (Exodus 4:10 NIV). God says, "Now go; I will ...
Israel in Egypt (Edward Poynter, 1867). The story of the Exodus is told in the first half of Exodus, with the remainder recounting the 1st year in the wilderness, and followed by a narrative of 39 more years in the books of Leviticus, Numbers, and Deuteronomy, the last four of the first five books of the Bible (also called the Torah or Pentateuch). [10]
The New International Commentary on the Old Testament is a series of commentaries in English on the text of the Old Testament in Hebrew. It is published by the William B. Eerdmans Publishing Company.
The consensus of modern scholars is that the Torah does not give an accurate account of the origins of the Israelites. [8] There is no indication that the Israelites ever lived in Ancient Egypt, and the Sinai Peninsula shows almost no sign of any occupation for the entire 2nd millennium BCE (even Kadesh-Barnea, where the Israelites are said to have spent 38 years, was uninhabited prior to the ...
The methodology applied by the authors is historical criticism with an emphasis on archaeology. Writing on the website of "The Bible and Interpretation" in March 2001, the authors describe their approach as one "in which the Bible is one of the most important artifacts and cultural achievements [but] not the unquestioned narrative framework into which every archaeological find must be fit."