The true story of the real "Exodus" ship--a moving eyewitness account of thousands of Holocaust survivors and the suffering they endured while clinging to their dream of entering the promised land.

The obvious riddles and difficulties in Exod 3:13–15 and Exod 6:2–8 have attracted an overwhelming amount of attention and comment. These texts make important theological statements about the divine name YHWH and the contours of the divine character. From the enigmatic statements in Exod 3:13–15, most scholars reconstruct the original form of the name as “Yahweh,” which is thought to describe YHWH’s creative power or self-existence. Similarly, Exod 6:3 has become a classic proof-text for the Documentary Hypothesis and an indication of different aspects of God’s character as shown in history. Despite their seeming importance for “defining” the divine name, these texts are ancillary to and preparatory for the true revelation of the divine name in the book of Exodus. This book attempts to move beyond atomistic readings of individual texts and etymological studies of the divine name toward a holistic reading of the book of Exodus. Surls centers his argument around in-depth analyses of Exod 3:13–15, 6:2–8 and Exod 33:12–23 and 34:5–8. Consequently, the definitive proclamation of YHWH’s character is not given at the burning bush but in response to Moses’ later intercession (Exod 33:12–23). YHWH proclaimed his name in a formulaic manner that Israel could appropriate (Exod 34:6–7), and the Hebrew Bible quotes or alludes to this text in many genres. This demonstrates the centrality of Exod 34:6–7 to Old Testament Theology. The character of God cannot be discerned from an etymological analysis of the word yhwh but from a close study of YHWH’s deliberate ascriptions made progressively in the book of Exodus.

This is the first in a series of comprehensive commentaries on the "Book of Genesis" that the late Professor Umberto Cassuto had planned as part of a magnum opus embracing the whole "Pentateuch" and also the "Book of Psalms". The aim of this commentary is to explain, with the help of an historico-philological method of interpretation, the simple meaning of the Biblical text, and to arrive, as nearly as possible, at the sense that the words of the Torah were intended to have for the reader at the time they were written.

“Passionate summary of the inhuman treatment of the Jewish people in Europe, of the exodus in the nineteenth and twentieth centuries to Palestine, and of the triumphant founding of the new Israel.”—The New York Times Exodus is an international publishing phenomenon—the towering novel of the twentieth century's most dramatic geopolitical event. Leon Uris magnificently portrays the birth of a new nation in the midst of enemies—the beginning of an earthshaking struggle for power. Here is the tale that swept the world with its fury: the story of an American nurse, an Israeli freedom fighter caught up in a glorious, heartbreaking, triumphant era. Here is Exodus—one of the great bestselling novels of all time.

The Exodus has become a core tradition of Western civilization. Millions read it, retell it, and celebrate it. But did it happen? Biblical scholars, Egyptologists, archaeologists, historians, literary scholars, anthropologists, and filmmakers are drawn to it. Unable to find physical evidence until now, many archaeologists and scholars claim this mass migration is just a story, not history. Others oppose this conclusion, defending the biblical account. Like a detective on an intricate case no one has yet solved, pioneering Bible scholar and bestselling author of Who Wrote the Bible? Richard Elliott Friedman cuts through the noise — the serious studies and the wild theories — merging new findings with new insight. From a spectrum of disciplines, state-of-the-art archeological breakthroughs, and fresh discoveries within scripture, he brings real evidence of a historical basis for the exodus — the history behind the story. The biblical account of millions fleeing Egypt may be an exaggeration, but the exodus itself is not a myth. Friedman does not stop there. Known for his ability to make Bible scholarship accessible to readers, Friedman proceeds to reveal how much is at stake when we explore the historicity of the exodus. The implications, he writes, are monumental. We learn that it became the starting-point of the formation of monotheism, the defining concept of Judaism, Christianity, and Islam. Moreover, we learn that it precipitated the foundational ethic of loving one’s neighbors — including strangers — as oneself. He concludes, the actual exodus was the cradle of global values of compassion and equal rights today.

AcknowledgementsPart One: Exodus History1. "Bent Twigs and Broken Backs": An Introduction2. Of the Black Church and the Making of a Black Public3. Exodus, Race, and the Politics of Nation4. Race, Nation, and the Ideology of Chosenness5. The Nation and Freedom CelebrationsPart Two: Exodus Politics6. The Initial Years of the Black Convention Movement7. Respectability and Race, 1835-18428. "Pharaoh's on Both Sides of the Blood-Red Waters": Henry Highland Garnet and the National Convention of 1843Epilogue: The Tragedy of African American PoliticsNotesIndex Copyright © Libri GmbH. All rights reserved.

This keepsake edition of Exodus was taken from the King James translation of the Bible. The King James Translation is a masterwork of style, and the most important book in the English language, it has been the driving force in shaping the English-speaking world for hundreds of years. The Book of Exodus tells of Israel's delivery from slavery in Egypt through the hand of Yahweh their god, their encounter with God on the holy mountain, and the divine indwelling of God with Israel.