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The Book of Exodus (from Ancient Greek: Ἔξοδος, romanized: Éxodos; Biblical Hebrew: שְׁמוֹת Šəmōṯ, 'Names'; Latin: Liber Exodus) is the second book of the Bible. It is a narrative of the Exodus , the origin myth of the Israelites leaving slavery in Biblical Egypt through the strength of their deity named Yahweh , who ...
According to the Hebrew Bible, in the encounter of the burning bush (Exodus 3:14), Moses asks what he is to say to the Israelites when they ask what gods have sent him to them, and YHWH replies, "I am who I am", adding, "Say this to the people of Israel, 'I am has sent me to you. ' " [4] Despite this exchange, the Israelites are never written to have asked Moses for the name of God. [13]
The name Horeb first occurs at Exodus 3:1, with the story of Moses and the burning bush. [11] According to Exodus 3:5, the ground of the mountain was considered holy, and Moses was commanded by God to remove his sandals. Exodus 17:6 describes the incident when the Israelites were in the wilderness without water.
The Hebrew word in the narrative that is translated into English as bush is seneh (Hebrew: סְנֶה, romanized: səne), which refers in particular to brambles; [3] [4] [5] seneh is a dis legomenon, only appearing in two places, both of which describe the burning bush. [4]
The covenant is described in stages: at Exodus 24:3–8 the Israelites agree to abide by the "book of the covenant" that Moses has just read to them; shortly afterwards God writes the "words of the covenant" – the Ten Commandments – on stone tablets; and finally, as the people gather in Moab to cross into the promised land of Canaan, Moses ...
In Exodus, Moses' father-in-law is initially referred to as "Reuel" (Exodus 2:18) but afterwards as "Jethro" (Exodus 3:1). He was also identified as the father of Hobab in Numbers 10:29, though Judges 4:11 identifies him as Hobab. [3] [4] [5] Muslim scholars and the Druze identify Jethro with the prophet Shuayb, also said to come from Midian.
The Sifra cited Exodus 3:4 along with Leviticus 1:1 for the proposition that whenever God spoke to Moses, God first called out to him. [133] And the Sifra cited Genesis 22:11, Genesis 46:2, Exodus 3:4, and 1 Samuel 3:10 for the proposition that when God called the name of a prophet twice, God expressed affection and sought to provoke a response ...