Exodus THE BOOK OF EXODUS, New American Bible, revised edition (NABRE) | Chapter INTRO1 | The Bible App | Bible.com THE BOOK OF EXODUS The second book of the Pentateuch is called Exodus, from the Greek word for “departure,” because its central event was understood by the Septuagint’s translators to be the departure of the Israelites from Egypt. Its Hebrew title, Shemoth (“Names”), is from the book’s opening phrase, “These are the names….” Continuing the history of Israel from the point where the Book of Genesis leaves off, Exodus recounts the Egyptian oppression of Jacob’s ever-increasing descendants and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered into a covenant with the Lord. Covenantal laws and detailed prescriptions for the tabernacle (a portable sanctuary foreshadowing the Jerusalem Temple) and its service are followed by a dramatic episode of rebellion, repentance, and divine mercy. After the broken covenant is renewed, the tabernacle is constructed, and the cloud signifying God’s glorious presence descends to cover it. These events made Israel a nation and confirmed their unique relationship with God.

The “law” (Hebrew torah) given by God through Moses to the Israelites at Mount Sinai constitutes the moral, civil, and ritual legislation by which they were to become a holy people. Many elements of it were fundamental to the teaching of Jesus (Mt 5:21–30; 15:4) as well as to New Testament and Christian moral teaching (Rom 13:8–10; 1 Cor 10:1–5; 1 Pt 2:9). The principal divisions of Exodus are: I. Introduction: The Oppression of the Israelites in Egypt (1:1–2:22) II. The Call and Commission of Moses (2:23–7:7) III. The Contest with Pharaoh (7:8–13:16) IV. The Deliverance of the Israelites from Pharaoh and Victory at the Sea (13:17–15:21) V. The Journey in the Wilderness to Sinai (15:22–18:27) VI. Covenant and Legislation at Mount Sinai (19:1–31:18) VII.

Israel’s Apostasy and God’s Renewal of the Covenant (32:1–34:35) VIII. The Building of the Tabernacle and the Descent of God’s Glory upon It (35:1–40:38) Confraternity of Christian Doctrine, Inc scripture scripture View all books of the Bible THE BOOK OF EXODUS The second book of the Pentateuch is called Exodus, from the Greek word for “departure,” because its central event was understood by the Septuagint’s translators to be the departure of the Israelites from Egypt. Its Hebrew title, Shemoth (“Names”), is from the book’s opening phrase, “These are the names….” Continuing the history of Israel from the point where the Book of Genesis leaves off, Exodus recounts the Egyptian oppression of Jacob’s ever-increasing descendants and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered into a covenant with the Lord. Covenantal laws and detailed prescriptions for the tabernacle (a portable sanctuary foreshadowing the Jerusalem Temple) and its service are followed by a dramatic episode of rebellion, repentance, and divine mercy.

After the broken covenant is renewed, the tabernacle is constructed, and the cloud signifying God’s glorious presence descends to cover it. These events made Israel a nation and confirmed their unique relationship with God. The “law” (Hebrew torah) given by God through Moses to the Israelites at Mount Sinai constitutes the moral, civil, and ritual legislation by which they were to become a holy people. Many elements of it were fundamental to the teaching of Jesus ( Mt 5:21 – 30 ; 15:4 ) as well as to New Testament and Christian moral teaching ( Rom 13:8 – 10 ; 1 Cor 10:1 – 5 ; 1 Pt 2:9 ).

The principal divisions of Exodus are: Introduction: The Oppression of the Israelites in Egypt ( 1:1 – 2:22 ) The Call and Commission of Moses ( 2:23 – 7:7 ) The Contest with Pharaoh ( 7:8 – 13:16 ) The Deliverance of the Israelites from Pharaoh and Victory at the Sea ( 13:17 – 15:21 ) The Journey in the Wilderness to Sinai ( 15:22 – 18:27 ) Covenant and Legislation at Mount Sinai ( 19:1 – 31:18 ) Israel’s Apostasy and God’s Renewal of the Covenant ( 32:1 – 34:35 ) The Building of the Tabernacle and the Descent of God’s Glory upon It ( 35:1 – 40:38 ) I. INTRODUCTION: THE OPPRESSION OF THE ISRAELITES IN EGYPT Exodus - definition of exodus by The Free Dictionary Exodus - definition of exodus by The Free Dictionary Related to exodus: Book of Exodus ex·o·dus 1.

A departure of a large number of people. 2. Exodus a. In the Bible, the departure of the Israelites from Egypt. b. See Table at Bible . [Late Latin, from Greek exodos : ex-, out; see exo- + hodos, way, journey.] exodus the act or an instance of going out [C17: via Latin from Greek exodos from ex-1 + hodos way] Exodus n 1. (Bible) the Exodus the departure of the Israelites from Egypt led by Moses 2. (Bible) the second book of the Old Testament, recounting the events connected with this and the divine visitation of Moses at Mount Sinai ex•o•dus 1. a mass departure or emigration: the summer exodus to the shore. 2. the Exodus, the departure of the Israelites from Egypt under Moses. 3. (cap.) the second book of the Bible, containing an account of the Exodus. [before 1000; Middle English < Medieval Latin < Greek éxodos going out =ex- ex -3 + (h)odós way] Exodus The flight of the Children of Israel from Egypt into the wilderness and eventually to Canaan.

ThesaurusAntonymsRelated WordsSynonymsLegend: escape , flight - the act of escaping physically; "he made his escape from the mental hospital"; "the canary escaped from its cage"; "his flight was an indication of his guilt" 2. Exodus - the second book of the Old Testament: tells of the departure of the Israelites out of slavery in Egypt led by Moses; God gave them the Ten Commandments and the rest of Mosaic law on Mount Sinai during the Exodus Book of Exodus Old Testament - the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible Laws , Pentateuch , Torah - the first of three divisions of the Hebrew Scriptures comprising the first five books of the Hebrew Bible considered as a unit exodus noun departure , withdrawal , retreat , leaving , flight , retirement , exit , migration , evacuation The exodus of refugees from the town shows no sign of abating.

exodus [ˈeksədəs] N (gen, Rel) → éxodo m there was a general exodus → hubo un éxodo general exodus the exodus to the cities → l'exode vers les villes exodus n (from a country) → Abwanderung f; (Bibl: of Hebrews, also fig) → Exodus m; general exodus → allgemeiner Aufbruch exodus of capital → Kapitalabwanderung f (Bibl) Exodus → 2. Buch Mosis or Mose , Exodus m exodus [ˈɛksədəs] n (gen) (Rel) → esodo exodus (ˈeksədəs) noun a going away of many people. There was a general exodus from the room.

uittog خُروج، رحيل جَماعي изход êxodo odchod der Auszug udvandring; exodus έξοδος , φυγή éxodo väljarändamine خروج؛ برون روی joukkolähtö exode יְצִיאָה הָמוֹנִית निष्क्रमण masovno odlaženje kivonulás kepergian masal brottför, brottflutningur esodo 多数の脱出 나가기, 퇴거 masinis išėjimas masveida iziešana/izbraukšana pergi beramai-ramai uittocht oppbrudd , utvandring exodus مهاجرت، يو مخيز ليږد، دبنى ).

اسرا ئيلو له مصرڅخه وتنه (په غت êxodo ieşire/plecare în masă; exod массовый уход odchod (množičen) odhod egzodus uttåg[ande] การจากไปของผู้คนเป็นจำนวนมาก çıkış (多人成群)離開 масовий від'їзд وسیع پیمانے پر خروج یا ہجرت cuộc di cư （成群的）出去 Want to thank TFD for its existence? Tell a friend about us , add a link to this page, or visit the webmaster's page for free fun content . Link to this page: ethnos References in classic literature ? I like Revelations, and the book of Daniel, and Genesis and Samuel, and a little bit of Exodus, and some parts of Kings and Chronicles, and Job and Jonah. View in context The strong-room, however, had been opened, and it is feared the raid on the chests of plate and other valuables may prove to have been only too successful, in view of the Easter exodus, which the thieves had evidently taken into account.

View in context They spoke of fire and massacre, of cruelties and counter cruelties, of things that had been done to harmless Asiatics by race-mad men, of the wholesale burning and smashing up of towns, railway junctions, bridges, of whole populations in hiding and exodus. View in context The Noah's arks are packed one within another, with clockwork horses harnessed to them; the soldiers, knapsack on back, are kissing their hands to the dear foolish girls, who, however, will not be left behind them; all the four-footed things gather around the elephant, who is overful of drawing-room furniture; the birds flutter their wings; the man with the scythe mows his way through the crowd; the balloons tug at their strings; the ships rock under a swell of sail, everything is getting ready for the mighty exodus into the Strand.

View in context What the purpose or nature of the general exodus we did not know, but presently through the line of captives ran the rumor that two escaped slaves had been recaptured--a man and a woman--and that we were marching to witness their punishment, for the man had killed a Sagoth of the detachment that had pursued and overtaken them. View in context The last slow trailers in the rear of the exodus were just passing, and Nalasu, his bow and his eighty arrows clutched to him, Jerry at his heels, made his first step to follow, when the air above him was rent by a prodigiousness of sound. 12. Exodus - Stephan Zacharias (Downfall OST) - YouTube 12. Exodus - Stephan Zacharias (Downfall OST) Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. Rating is available when the video has been rented. This feature is not available right now. Please try again later.

Published on Jul 15, 2014 Exodus -- English: Exodus (The second book of the Bible, which recounts the departure of the Israelites from slavery in Egypt) Rest of the soundtrack: The Book of Exodus - Bible Gateway The Book of Exodus The Book of Exodus The second book of the Pentateuch is called Exodus, from the Greek word for “departure,” because its central event was understood by the Septuagint’s translators to be the departure of the Israelites from Egypt. Its Hebrew title, Shemoth (“Names”), is from the book’s opening phrase, “These are the names….” Continuing the history of Israel from the point where the Book of Genesis leaves off, Exodus recounts the Egyptian oppression of Jacob’s ever-increasing descendants and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered into a covenant with the Lord. Covenantal laws and detailed prescriptions for the tabernacle (a portable sanctuary foreshadowing the Jerusalem Temple) and its service are followed by a dramatic episode of rebellion, repentance, and divine mercy.

After the broken covenant is renewed, the tabernacle is constructed, and the cloud signifying God’s glorious presence descends to cover it. These events made Israel a nation and confirmed their unique relationship with God. The “law” (Hebrew torah) given by God through Moses to the Israelites at Mount Sinai constitutes the moral, civil, and ritual legislation by which they were to become a holy people. Many elements of it were fundamental to the teaching of Jesus ( Mt 5:21–30 ; 15:4 ) as well as to New Testament and Christian moral teaching ( Rom 13:8–10 ; 1 Cor 10:1–5 ; 1 Pt 2:9 ). The principal divisions of Exodus are: I. Introduction: The Oppression of the Israelites in Egypt ( 1:1–2:22 ) II. The Call and Commission of Moses ( 2:23–7:7 ) III. The Contest with Pharaoh ( 7:8–13:16 ) IV. The Deliverance of the Israelites from Pharaoh and Victory at the Sea ( 13:17–15:21 ) V.

The Journey in the Wilderness to Sinai ( 15:22–18:27 ) VI. Covenant and Legislation at Mount Sinai ( 19:1–31:18 ) VII. Israel’s Apostasy and God’s Renewal of the Covenant ( 32:1–34:35 ) VIII. The Building of the Tabernacle and the Descent of God’s Glory upon It ( 35:1–40:38 ) Bible Gateway PENTATEUCH or TORAH: Exodus - Busted Halo Search Busted Halo PENTATEUCH or TORAH: Exodus If you obey my voice and keep my covenant, you, out of all peoples, shall be my treasured possession. . .For me you shall be a kingdom of priests, a holy nation. Exodus 19:5-6 Exodus (it means “departure,”) the second book in the Old Testament, recounts the Israelites’ escape from slavery and oppression in Egypt. They had prospered there for many years under the benevolent rule of the Pharaoh. But the next Pharaoh (Ex 1:8), freaked out by the Israelites’ increasing wealth and population, subjects them to forced labor.

Eventually, God hears their “groaning” and calls Moses to lead them out of Egypt to the land he had promised. Moses is a bit sheepish about the whole proposition, claiming he is slow and inarticulate and that no one— least of all Pharaoh— will listen to him. So God appoints Aaron, Moses’ brother, to do the talking and to be Moses’ right hand man. The second problem is that Pharaoh isn’t about to let the Israelites go. Why? Because God has “made him obstinate” (Ex 4:21). This makes no sense; then again, we’re talking about God and, as you might expect, there’s a method to his madness. Pharaoh’s obstinacy gives Moses and Aaron the chance to display the power God has bestowed upon them; they perform all kinds of “signs and wonders,” including ten plagues. Snakes, frogs, boils, blood, and other misfortunes befall the Egyptians, but Pharaoh remains unmoved until the final plague, that of the death of the first-born, the one that gives rise to Passover. Sure enough, after this Pharaoh tells the Israelites to get out of Dodge.

In the desert, God takes care of his chosen people: He parts the Red Sea, allowing them to escape Pharaoh’s armies (who don’t fare well that day). He gives them food to eat (manna) and water to drink. Yet, despite all of that, the Israelites complain— constantly. All that whining annoys God, but he persists in his mercy, guiding them to Mount Sinai. There God makes his covenant— giving them a way of life to follow, comprehensive teachings, including the 10 commandments. Moses gets it all down, and the people vow to live by them. Moses then disappears up the mountain. Well, out of sight appears to mean out of mind. Unsure of Moses’ fate, the people get Aaron to build a Golden Calf as their god— which makes the real God really mad. Moses convinces God to chill out, but gets so ticked off himself that he breaks the stone tablets of the Law. In the end, the covenant is renewed, and the remainder of Exodus contains details of the Law and suggestions on how to build a portable sanctuary. Like Genesis, Exodus, which is the second book in the Pentateuch, was written over several centuries by multiple authors.

The actual escape from Egypt most likely occurred in the 13th century B.C. For Christians, many parts of Exodus are reflected in the New Testament— Jesus dies during Passover, is seen as a sacrificial lamb. Jesus describes himself as “the bread of life” (John 6:35) after discussing the manna in the desert. Like Moses, Jesus is seen as a giver of a new law (John 1:17). Share Exodus (Bible) - Credo Reference Topic Page: Exodus (Bible) Definition: Exodus from Philip's Encyclopedia Old Testament book of the Bible, the second book of the Pentateuch or Torah. The first part details the flight of the Israelites from Egypt; the second part contains a catalogue of religious instructions that formed the basis of Mosaic law. Summary Article: Exodus from The Columbia Encyclopedia Image from: An Outline of Biblical History in Atlas of the Bible, Andromeda (ĕk'sədəs), book of the Bible, 2d of the 5 books of the Law (the Pentateuch or Torah) ascribed by tradition to Moses.

The book continues the story of the ancestors of Israel in Egypt, now grown in number to a large landless population enslaved by the pharaoh. Although the book describes all 12 tribes, it is much more likely that the book is based on the traditions of a group of nomadic Hebrews whose sojourn in Egypt became one of oppression and slavery. Grouped around Moses, they were freed from bondage at the Red Sea. Their saga and their Mosaic religion became the determinative feature of the great national epic that is enshrined in the Pentateuch and the historical books of the Hebrew Bible. The religious and 12-tribe political establishment of the later Temple period is read back into the Exodus narrative. The events of the book may be outlined as follows: first, the bondage in Egypt, from which God prepares liberation through the agency of Moses, including Moses' early career and vocation, and the first nine plagues of Egypt; second, the exodus proper, with the plague of the first-born and the institution of the Passover and the dry crossing through the Red Sea; third, the first divine legislation at Mt. Sinai.

The last portion includes the Ten Commandments, a law code, directions for a tabernacle and worship, the designation of Aaron as high priest, the first national apostasy in worshiping the golden calf, a brief restatement of the code, and the institution of the tabernacle. See studies by N. M. Sarna (1986), J. Durham (1987), and T. E. Fretheim (1991). The Columbia Encyclopedia, © Columbia University Press 2016 Exodus - Apostolic Apologetics Books of the Bible ‎ > ‎ Exodus The second book of the Pentateuch is called Exodus from the Greek word for "departure," because the central event narrated in it is the departure of the Israelites from Egypt. It continues the history of the chosen people from the point where the Book of Genesis leaves off. It recounts the oppression by the Egyptians of the ever-increasing descendants of Jacob and their miraculous deliverance by God through Moses, who led them across the Red Sea to Mount Sinai where they entered into a special covenant with the Lord. These events were of prime importance to the chosen people, for they became thereby an independent nation and enjoyed a unique relationship with God.

Through Moses God gave to the Israelites at Mount Sinai the "law": the moral, civil and ritual legislation by which they were to become a holy people, in whom the promise of a Savior for all mankind would be fulfilled. The principal divisions of Exodus are: The Israelites in Egypt ( Exodus 1:1 - 12:36 ) The Exodus from Egypt and the Journey to Sinai ( Exodus 12:37 - 18:27 ) Exodus Your selection (topic) has been submitted. We appreciate your help. Exodus Email Title The Greek Septuagint (LXX)1 and the Latin Vulgate versions of the OT assigned the title “Exodus” to this second book of Moses, because the departure of Israel from Egypt is the dominant historical fact in the book (19:1). In the Hebrew Bible, the opening words, “And (or Now) these are the names,” served as the title of the book. The opening “And” or “Now” in the Hebrew title suggests that this book was to be accepted as the obvious sequel to Genesis, the first book of Moses.

Hebrews 11:22 commends the faith of Joseph who, while on his deathbed (ca. 1804 B.C.), spoke of the “departure” or the “exiting” of the sons of Israel, looking ahead over 350 years to the Exodus (ca. 1445 B.C.). Author and Date Mosaic authorship of Exodus is unhesitatingly affirmed. Moses followed God’s instructions and “wrote all the words of the LORD” (24:4), which included at the least the record of the battle with Amalek (17:14), the Ten Commandments (34:4, 27–29), and the Book of the Covenant (20:22–23:33). Similar assertions of Mosaic writing occur elsewhere in the Pentateuch: Moses is identified as the one who recorded the “starting points of their journeys” (Num. 33:2) and who “wrote this law” (Deut. 31:9). The OT corroborates Mosaic authorship of the portions mentioned above (see Josh.

1:7, 8; 8:31, 32; 1 Kin. 2:3; 2 Kin. 14:6; Neh. 13:1; Dan. 9:11–13; and Mal. 4:4). The NT concurs by citing Ex. 3:6 as part of “the book of Moses” (Mark. 12:26), by assigning Ex. 13:2 to “the law of Moses,” which is also referred to as “the law of the Lord” (Luke 2:22, 23), by ascribing Ex. 20:12 and 21:17 to Moses (Mark 7:10), by attributing the law to Moses (John 7:19; Rom. 10:5), and by Jesus’ specifically declaring that Moses had written of Him (John 5:46, 47). At some time during his 40 year tenure as Israel’s leader, beginning at 80 years of age and ending at 120 (7:7; Deut. 34:7), Moses wrote down this second of his 5 books.

More specifically, it would have been after the Exodus and obviously before his death on Mt. Nebo in the plains of Moab. The date of the Exodus (ca. 1445 B.C.) dictates the date of the writing in the 15th century B.C. Scripture dates Solomon’s fourth year of reign, when he began to build the temple (ca. 966/65 B.C.), as being 480 years after the Exodus (1 Kin. 6:1), establishing the early date of 1445 B.C. Jephthah noted that, by his day, Israel had possessed Heshbon for 300 years (Judg. 11:26). Calculating backward and forward from Jephthah, and taking into account different periods of foreign oppression, judgeships and kingships, the wilderness wanderings, and the initial entry and conquest of Canaan under Joshua, this early date is confirmed and amounts to 480 years. Scripture also dates the entry of Jacob and his extended family into Egypt (ca.

1875B.C.) as being 430 years before the Exodus (12:40), thus placing Joseph in what archeologists have designated as the 12th Dynasty, the Middle Kingdom period of Egyptian history, and placing Moses and Israel’s final years of residence and slavery in what archeologists have designated as the 18th Dynasty, or New Kingdom period. Further, Joseph’s stint as vizier over all of Egypt (Gen. 45:8) precludes his having served under the Hyksos (ca. 1730–1570 B.C.), the foreign invaders who ruled during a period of confusion in Egypt and who never controlled all of the country. They were a mixed Semitic race who introduced the horse and chariot as well as the composite bow. These implements of war made possible their expulsion from Egypt. Background and Setting Eighteenth Dynasty Egypt, the setting for Israel’s dramatic departure, was not a politically or economically weak and obscure period of Egyptian history. Thutmose III, for example, the Pharaoh of the Oppression has been called the “Napoleon of Ancient Egypt,” the sovereign who expanded the boundaries of Egyptian influence far beyond natural borders.

This was the dynasty which over a century before, under the leadership of Amose I, had expelled the Hyksos kings from the country and redirected the country’s economic, military, and diplomatic growth. At the time of the Exodus, Egypt was strong, not weak. Moses, born in 1525 B.C. (80 years old in 1445 B.C.), became “learned in all the wisdom of the Egyptians” (Acts 7:22) while growing up in the courts of Pharaohs Thutmose I and II and Queen Hatshepsut for his first 40 years (Acts 7:23). He was in self-imposed, Midianite exile during the reign of Thutmose III for another 40 years (Acts 7:30), and returned at God’s direction to be Israel’s leader early in the reign of Amenhotep II, the pharaoh of the Exodus. God used both the educational system of Egypt and his exile in Midian to prepare Moses to represent his people before a powerful pharaoh and to guide his people through the wilderness of the Sinai peninsula during his final 40 years (Acts 7:36).

Moses died on Mt. Nebo when he was 120 years old (Deut. 34:1–6), as God’s judgment was on him for his anger and disrespect (Num. 20:1–3). While he looked on from afar, Moses never entered the Promised Land. Centuries later he appeared to the disciples on the Mt. of Transfiguration (Matt. 17:3). Historical and Theological Themes In God’s timing, the Exodus marked the end of a period of oppression for Abraham’s descendants (Gen. 15:13), and constituted the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only reside in the Promised Land, but would also multiply and become a great nation (Gen. 12:1–3, 7). The purpose of the book may be expressed like this: To trace the rapid growth of Jacob’s descendants from Egypt to the establishment of the theocratic nation in their Promised Land. At appropriate times, on Mt. Sinai and in the plains of Moab, God also gave the Israelites that body of legislation, the law, which they needed for living properly in Israel as the theocratic people of God.

By this, they were distinct from all other nations (Deut. 4:7, 8; Rom. 9:4, 5). By God’s self-revelation, the Israelites were instructed in the sovereignty and majesty, the goodness and holiness, and the grace and mercy of their Lord, the one and only God of heaven and earth (see especially Ex. 3, 6, 33, 34). The account of the Exodus and the events that followed are also the subject of other major biblical revelation (cf. Pss. 105:25–45; 106:6–27; Acts 7:17–44; 1 Cor. 10:1–13; Heb. 9:1–6; 11:23–29). Interpretive Challenges The absence of any Egyptian record of the devastation of Egypt by the 10 plagues and the major defeat of Pharaoh’s elite army at the Red Sea should not give rise to speculation on whether the account is historically authentic. Egyptian historiography did not permit records of their pharaohs’ embarrassments and ignominious defeats to be published.

In recording the Conquest under Joshua, Scripture specifically notes the three cities which Israel destroyed and burned (Josh. 6:24; 8:28; 11:11–13). The Conquest, after all, was one of takeover and inhabitation of property virtually intact, not a war designed to destroy. The date of Israel’s march into Canaan will not be confirmed, therefore, by examining extensive burn levels at city-sites of a later period. Despite the absence of any extrabiblical, ancient Near Eastern records of the Hebrew bondage, the plagues, the Exodus, and the Conquest, archeological evidence corroborates the early date. All the pharaohs, for example, of the 15th century left evidence of interest in building enterprises in Lower Egypt. These projects were obviously accessible to Moses in the Delta region near Goshen. The typological significance of the tabernacle has occasioned much reflection. Ingenuity in linking every item of furniture and every piece of building material to Christ may appear most intriguing, but if NT statements and allusions do not support such linkage and typology then hermeneutical caution must rule.

The tabernacle’s structure and ornamentation for efficiency and beauty are one thing, but finding hidden meaning and symbolism is unfounded. How the sacrificial and worship system of the tabernacle and its parts meaningfully typify the redeeming work of the coming Messiah must be left to those NT passages which treat the subject. 1. LXX Septuagint—an ancient translation of the Old Testament into Greek Outline I. Israel in Egypt (1:1–12:36) A. The Population Explosion (1:1–7) B. The Oppression Under the Pharaohs (1:8–22) C. The Maturation of a Deliverer (2:1–4:31) D. The Confrontation with Pharaoh (5:1–11:10) E. The Preparation for Departure (12:1–36) II. Israel on the Road to Sinai (12:37–18:27) A. Exiting Egypt and Panicking (12:37–14:14) B. Crossing the Red Sea and Rejoicing (14:15–15:21) C.

Traveling to Sinai and Grumbling (15:22–17:16) D. Meeting with Jethro and Learning (18:1–27) III. Israel Encamped at Sinai (19:1–40:38) A. The Law of God Prescribed (19:1–24:18) B. The Tabernacle of God Described (25:1–31:18) C. The Worship of God Defiled (32:1–35) D. The Presence of God Confirmed (33:1–34:35) E. The Tabernacle of God Constructed (35:1–40:38) Related Resources (free): Exodus | Define Exodus at Dictionary.com exodus [ek-suh-duh s] /ˈɛk sə dəs/ Spell a going out; a departure or emigration, usually of a large number of people: the summer exodus to the country and shore. 2. the Exodus, the departure of the Israelites from Egypt under Moses. 3. (initial capital letter) the second book of the Bible, containing an account of the Exodus.

Abbreviation: Ex. < Latin: a going out < Greek éxodos a marching out, going out, equivalent to ex- ex- 3 + (h)odós way Dictionary.com Unabridged British Dictionary definitions for exodus Expand the act or an instance of going out Word Origin C17: via Latin from Greek exodos from ex-1 + hodos way Exodus the Exodus, the departure of the Israelites from Egypt led by Moses 2. the second book of the Old Testament, recounting the events connected with this and the divine visitation of Moses at Mount Sinai Collins English Dictionary - Complete & Unabridged 2012 Digital Edition © William Collins Sons & Co. Ltd.

1979, 1986 © HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009, 2012 Word Origin and History for exodus Expand Exodus late Old English, the second book of the Old Testament, from Latin exodus, from Greek exodos "a military expedition; a solemn procession; departure; death," literally "a going out," from ex- "out" (see ex- ) + hodos "way" (see cede ). General sense (with lower-case -e-) is from 1620s. Online Etymology Dictionary, © 2010 Douglas Harper Expand Exodus definition The second book of the Old Testament ; it tells of the departure of the Israelites out of slavery in Egypt , made possible by the ten plagues of Egypt and the parting of the Red Sea. Moses led them, and their destination was the Promised Land . God guided them by sending a pillar of cloud by day and a pillar of fire by night, to show them the way they should go.

God also fed them with manna and gave them water out of a solid rock. Because of their frequent complaining and failure to trust him, however, God made them stay in the desert for forty years before entering the Promised Land. God gave them the Ten Commandments and the rest of the Mosaic law on Mount Sinai during the Exodus. Exodus is a Greek word meaning “departure.” The American Heritage® New Dictionary of Cultural Literacy, Third Edition Copyright © 2005 by Houghton Mifflin Company. Published by Houghton Mifflin Company. All rights reserved. A package from White Pines allowing the Macintosh to be used as an X server. The Free On-line Dictionary of Computing, © Denis Howe 2010 exodus in the Bible Expand the great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with "a mighty hand and with an outstretched arm" (Ex 12:51; Deut. 26:8; Ps 114; 136), about B.C.

1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple. The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, "The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;" and the Samaritan version reads, "The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years." In Gen. 15:13-16, the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by Stephen in his defence before the council (Acts 7:6). The chronology of the "sojourning" is variously estimated.

Those who adopt the longer term reckon thus: | Years | | From the descent of Jacob into Egypt to the | death of Joseph 71 | | From the death of Joseph to the birth of | Moses 278 | | From the birth of Moses to his flight into | Midian 40 | | From the flight of Moses to his return into | Egypt 40 | | From the return of Moses to the Exodus 1 | | 430 Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt.

They reckon thus: | Years | | From Abraham's arrival in Canaan to Isaac's | birth 25 | | From Isaac's birth to that of his twin sons | Esau and Jacob 60 | | From Jacob's birth to the going down into | Egypt 130 | | (215) | | From Jacob's going down into Egypt to the | death of Joseph 71 | | From death of Joseph to the birth of Moses 64 | | From birth of Moses to the Exodus 80 | | In all... 430 During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them (Ex. 12:35), and these were readily bestowed.

And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. "It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt." Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, "Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also." Thus was Pharaoh (q.v.) completely humbled and broken down.

These words he spoke to Moses and Aaron "seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace." The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Ex. 12:37; Num. 33:3).

This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place. From Rameses they journeyed to Succoth (Ex. 12:37), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See PITHOM .) Their third station was Etham (q.v.), 13:20, "in the edge of the wilderness," and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded "to turn and encamp before Pi-hahiroth, between Migdol and the sea", i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground "before Pi-hahiroth," about 40 miles from Etham.

This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin (Ex. 16:1), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez. Under the direction of God the children of Israel went "forward" from the camp "before Pi-hahiroth," and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They "sank as lead in the mighty waters" (Ex. 15:1-9; comp. Ps. 77:16-19).

Having reached the eastern shore of the sea, perhaps a little way to the north of 'Ayun Musa ("the springs of Moses"), there they encamped and rested probably for a day. Here Miriam and the other women sang the triumphal song recorded in Ex. 15:1-21. From 'Ayun Musa they went on for three days through a part of the barren "wilderness of Shur" (22), called also the "wilderness of Etham" (Num. 33:8; comp. Ex. 13:20), without finding water. On the last of these days they came to Marah (q.v.), where the "bitter" water was by a miracle made drinkable. Their next camping-place was Elim (q.v.), where were twelve springs of water and a grove of "threescore and ten" palm trees (Ex. 15:27). After a time the children of Israel "took their journey from Elim," and encamped by the Red Sea (Num.

33:10), and thence removed to the "wilderness of Sin" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped. Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed. They began to "murmur" for want of bread. God "heard their murmurings" and gave them quails and manna, "bread from heaven" (Ex. 16:4-36). Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran. Here they found no water, and again murmured against Moses. Directed by God, Moses procured a miraculous supply of water from the "rock in Horeb," one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.

From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, "the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh." Here they encamped for more than a year (Num. 1:1; 10:11) before Sinai (q.v.). The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in Ex. 12:37-19; Num. 10-21; 33; Deut. 1, 2, 10. It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews. Easton's 1897 Bible Dictionary

Question: Exodus, the second book of the Bible, recounts the departure of the Israelites from which country?
Answer: Egypt