In the Exodus narrative, Hebrew : יַם-סוּף, romanized: Yam Suph, lit. 'Reed Sea') is the body of water which the Israelites crossed following their exodus from Egypt. The same phrase appears in over 20 other places in the Hebrew Bible. This has traditionally been interpreted as referring to the Red Sea.
The Hebrew word yam means 'sea', and the word suph by itself means 'reed', e.g. in Exodus 2:3; hence, a literal translation of yam suph—with the two words combined in construct state—yields 'sea of reeds'. This was pointed out as early as the 11th century by Rashi, [ citation needed ]who nonetheless identified the yam suph mentioned in the locust plague as the saltwater inlet located between Africa and the Arabian Peninsula—known in English as the Red Sea. The term was rendered as 'Red Sea' in the King James Bible, the most widely utilized English translation of the Bible. More recently, alternative understandings of the term have been proposed for passages in which it refers to the Israelite sea crossing as told in Exodus 13–15; as such, yam suph is often rendered as 'sea of reeds' or 'sea of seaweed' in modern translations, rather than as 'Red Sea'.
Proposals for the location of the yam suph of Exodus are manifold. It may refer to a large lake close to the Red Sea, which has since dried up due to the Suez Canal. It was in Egypt, specifically in the Suez valley next to the Sinai Peninsula, and north of the Gulf of Suez. It could also be the Gulf of Eilat, which is referred to as the yam suph in the Books of Kings (1 Kings 9:26). The Lake of Tanis, a former coastal lagoon fed by the Pelusiac branch of the Nile, has also been proposed as the place Moses parted the waters.Heinrich Brugsch suggested that the Reed Sea is Sabḫat al Bardawīl, a large lagoon on the north coast of the Sinai Peninsula.
More conjecturally, it has also been suggested that suph may be related to the Hebrew suphah ("storm") or soph ("end"), referring to the events of the Reed/Red Sea escape itself:
The crossing of the sea signaled the end of the sojourn in Egypt and it certainly was the end of the Egyptian army that pursued the fleeing Hebrews (Ex 14:23-29; 15:4-5). After this event at Yam Suph, perhaps the verb Soph, meaning "destroy" and "come to an end," originated (cf. Amos 3:15; Jer 8:13; Isa 66:17; Psa 73:19). Another possible development of this root is the word suphah, meaning "storm-wind"...The meanings "end" and "storm-wind" would have constituted nice puns on the event that took place at the Yam Suph.
The occurrences of the term are as follows:
End of the eighth Plague of Egypt:
Prologue to The Exodus:
The Passage of the Red Sea. After the pursuing Egyptians have been drowned in "the waters" of "the sea":
The Exodus continues:
During God's further instruction to Moses after the Ten Commandments:
In the wilderness, before the conquest of Canaan:
The New King James Version translates "the Way of the Red Sea" (capitalized) at each occurrence, suggesting that the Israelites may have used an ancient trade route, but this is not reflected in other English translations and the Cambridge Bible for Schools and Colleges argues that 'no definite road is meant'.
Just after the death of Aaron:
Continuing the wanderings in the Wilderness:
The opening verse of the book of Deuteronomy has an occurrence of Suph on its own. Some translations, including the Septuagint, have taken this as an abbreviation for the full form, others not:
Moses reviews the strategy after the initial failure to invade Canaan.
Looking back on the events of the Exodus:
Testimony of Rahab to Joshua's spies before the conquest of Jericho:
Joshua’s speech to the troops shortly before the conquest of Jericho:
In Joshua’s final speech to the Israelites:
King Solomon’s fleet:
Jeremiah bemoaned his own fate. Why had he been the one chosen to not only foretell the horrors of destruction but to witness them, and even to be at the mercy of the brethren he had tried to save? But there is no doubt that the exiled Jews in Babylon found strength in his prophecy that there would be redemption and glory seventy years after the destruction of Jerusalem and the Temple. Jeremiah did not live to see his prophecy fulfilled, but many of those who had heard his prophecies were among the ones who returned with Ezra and Nehemiah to inaugurate the Second Temple.
God's presence and lovingkindness are always near; one need but have open eyes and an open heart to see them:
God's presence and lovingkindness are always near; one need but have open eyes and an open heart to see them:
A song of God's creation and rulership of the world in general and Israel in particular:
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According to the Abrahamic religions, Aaron was a prophet, high priest, and the elder brother of Moses. Knowledge of Aaron, along with his brother Moses, comes exclusively from religious texts, such as the Bible and Quran.
The Book of Numbers, also known as the Fourth Book of Moses, is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah. The book has a long and complex history; its final form is possibly due to a Priestly redaction of a Yahwistic source made some time in the early Persian period. The name of the book comes from the two censuses taken of the Israelites.
The Book of Exodus is the second book of the Bible, also known as the Second Book of Moses. Starting with the deliverance of Moses by Pharaoh's daughter, it recounts the revelation at the Burning bush where he was called by Yahweh to deliver the Israelites from Egyptian slavery. After Pharaoh rejected his and Aaron's demands, according to the book, the Almighty inflicted ten Plagues on Egypt resulting in the Exodus. The Mosaic covenant was made at the biblical Mount Sinai, and subsequently the Tabernacle, with a "divine indwelling" of God with Israel.
Moses, also known as Moshe Rabbenu, was the most important prophet in Judaism, and an important prophet in Christianity, Islam, the Baháʼí Faith, and a number of other Abrahamic religions. In the biblical and quranic narrative, he was the leader of the Israelites and lawgiver to whom the authorship, or "acquisition from heaven", of the Torah is attributed.
The Crossing of the Red Sea forms an episode in the biblical narrative of The Exodus.
Miriam was described in the Hebrew Bible as the daughter of Amram and Jochebed, and the older sister of Moses and Aaron. She was a prophetess and first appears in the Book of Exodus.
The Plagues of Egypt, in the story of the book of Exodus, are ten disasters inflicted on Egypt by the God of Israel in order to convince the Pharaoh to allow the Israelites to depart from slavery, each of them confronting Pharaoh and one of his Egyptian gods; they serve as "signs and marvels" given by God to answer Pharaoh's taunt that he does not know Yahweh: "The Egyptians shall know that I am the LORD".
The Hittites, also spelled Hethites, were a group of people mentioned in the Hebrew Bible. Under the names בני-חת and חתי they are described several times as living in or near Canaan between the time of Abraham and the time of Ezra after the return of the Jews from the Babylonian exile. Their ancestor was Heth.
Kadesh or Qadesh is a place-name that occurs several times in the Hebrew Bible, describing a site or sites located south of, or at the southern border of, Canaan and the Kingdom of Judah. Many modern academics hold that it was a single site, located at the modern 'Ain el-Qudeirat, while some academics and rabbinical authorities hold that there were two locations named Kadesh. A related term, either synonymous with Kadesh or referring to one of the two sites, is KadeshBarnea. Various etymologies for Barnea have been proposed, including 'desert of wanderings,' but none have produced widespread agreement.
According to the Bible, the golden calf was an idol made by the Israelites when Moses went up to Mount Sinai. In Hebrew, the incident is known as ḥēṭ’ ha‘ēggel or the Sin of the Calf. It is first mentioned in Exodus 32:4.
The Exodus is the founding myth of the Israelites. It tells a story of Israelite enslavement and departure from Egypt, revelations at biblical Mount Sinai, and wanderings in the wilderness up to the borders of Canaan. Its message is that the Israelites were delivered from slavery by Yahweh their god, and therefore belong to him by covenant.
The Desert of Paran or Wilderness of Paran, is a location mentioned in the Hebrew Bible. It is one of the places where the Israelites spent part of their 40 years of wandering after the Exodus, and was also a home to Ishmael, and a place of refuge for David.
Zipporah at the inn is the name given to an episode alluded to in three verses of the Book of Exodus. This much-debated passage is one of the more perplexing conundrums of the Torah.
Shemot, Shemoth, or Shemos is the thirteenth weekly Torah portion in the annual Jewish cycle of Torah reading and the first in the Book of Exodus. It constitutes Exodus 1:1–6:1. The parashah tells of the Israelites' affliction in Egypt, the hiding and rescuing of the infant Moses, Moses in Midian, the calling of Moses, circumcision on the way, meeting the elders, and Moses before Pharaoh.
Va'eira, Va'era, or Vaera is the fourteenth weekly Torah portion in the annual Jewish cycle of Torah reading and the second in the Book of Exodus. It constitutes Exodus 6:2–9:35. The parashah tells of the first seven Plagues of Egypt.
Bo is the fifteenth weekly Torah portion in the annual Jewish cycle of Torah reading and the third in the Book of Exodus. The parashah constitutes Exodus 10:1–13:16. The parashah tells of the last three plagues on Egypt and the first Passover.
Beshalach, Beshallach, or Beshalah is the sixteenth weekly Torah portion in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes Exodus 13:17–17:16. In this parashah, Pharaoh changes his mind and chases after the Israelite people with his army, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the sea back upon the Egyptian army. There are the miracles of manna and clean water. The nation of Amalek attacks and the Israelite people are victorious.
Yitro, Yithro, Yisroi, Yisrau, or Yisro is the seventeenth weekly Torah portion in the annual Jewish cycle of Torah reading and the fifth in the Book of Exodus. The parashah tells of Jethro's organizational counsel to Moses and God's revelation of the Ten Commandments to the Israelites at Mount Sinai.
Va'etchanan is the 45th weekly Torah portion in the annual Jewish cycle of Torah reading and the second in the Book of Deuteronomy. It comprises Deuteronomy 3:23–7:11. The parashah tells how Moses asked to see the Land of Israel, made arguments to obey the law, recounted setting up the Cities of Refuge, recited the Ten Commandments and the Shema, and gave instructions for the Israelites' conquest of the Land.
The Staff of Moses is a staff mentioned in the Bible and Quran as a walking stick used by Moses. According to the Book of Exodus in the Bible, the staff was used to produce water from a rock, was transformed into a snake and back, and was used at the parting of the Red Sea. Whether or not Moses' staff was the same as that used by his brother Aaron has been debated by rabbinical scholars.