"In 2011 it underwent a major conservation project. The Crossing of the Red Sea (Poussin) The Crossing of the Red Sea is a painting by Nicolas Poussin, produced between 1633 and 1634. It depicts the crossing of the Red Sea by the Israelites, from chapter 14 of the book of Exodus. It was made as part of a pair of paintings (the other being ""The Adoration of the Golden Calf"") commissioned by Amadeo dal Pozzo, Marchese di Voghera of Turin, a cousin to Cassiano dal Pozzo, Poussin's main sponsor in Rome. By 1685 the pair had passed to the Chevalier"
"Red Sea and Southern Sea interchangeably. Historically, it was also known to western geographers as ""Mare Mecca"" (Sea of Mecca), and ""Sinus Arabicus"" (Gulf of Arabia). Some ancient geographers called the Red Sea the Arabian Gulf or Gulf of Arabia. The association of the Red Sea with the biblical account of the Israelites crossing the Red Sea is ancient, and was made explicit in the Septuagint translation of the Book of Exodus from Hebrew to Koine Greek in approximately the third century B.C. In that version, the ""Yam Suph"" () is translated as ""Erythra Thalassa"" (Red Sea). The Red Sea"
"Passover story, the Israelite's’ biblical flight from Egypt and the 40 years of wandering the desert in search of the Promised Land: ""Really, it’s a myth... Sometimes as archaeologists we have to say that never happened because there is no historical evidence."" Other researchers have claimed that the parting of the Red Sea and the Biblical plagues were natural events caused by a single natural disaster, a huge volcanic eruption on the Greek island of Santorini in the 16th century BC. The theme of Moses crossing the Red Sea was taken up by the panegyrists of Constantine the Great and"
"as a warrior rescuing His people from the oppressive Egyptians (Exodus 15:3). In Exodus 14:13 Moses instructs the Israelites, ""The Lord will fight for you; you need only to be still."" The miraculous parting of the Red Sea is God being a warrior for Israel through acts of nature and not human armies. God's promise to fight on behalf of His chosen people is affirmed in the scriptures of the Old Testament (Deuteronomy 1:30). According to Old Testament scholar, Peter C. Craige, during the military conquests of the Promised Land, the Israelites fought in real wars against real human enemies,"
"crossing of the Red Sea or at the beginning of the theophany (appearance of God) in chapter 19. On this plan, the first part tells of God's rescue of his people from Egypt and their journey under his care to Sinai (chapters 1–19) and the second tells of the covenant between them (chapters 20–40). Jacob's sons and their families join their brother, Joseph, in Egypt. Once there, the Israelites begin to grow in number. Egypt's Pharaoh, fearful that the Israelites could be a fifth column, forces the Israelites into slavery and orders that all newborn boys be thrown into the"
"sang after seeing God drown the Egyptian army in the Red Sea, includes ""motifs and language from the combat myth used to emphasize the importance of the foundational event in Israel's religious identity: the crossing of the Red Sea and deliverance from the Pharaoh"". Likewise, Armstrong notes the similarity between pagan myths in which gods ""split the sea in half when they created the world"" and the story of the Exodus from Egypt, in which Moses splits the Sea of Reeds (the Red Sea) — ""though what is being brought into being in the Exodus, is not a cosmos but"
"of the Bible uses the name, ""the River"", to refer to the Euphrates. Only the ""Red Sea"" (Exodus 23:31) and the Euphrates are mentioned to define the southern and eastern borders of the full land promised to the Israelites. The ""Red Sea"" corresponding to Hebrew ""Yam Suf"" was understood in ancient times to be the Erythraean Sea, as reflected in the Septuagint translation. Although the English name ""Red Sea"" is derived from this name (""Erythraean"" derives from the Greek for red), the term denoted all the waters surrounding Arabia—including the Indian Ocean and the Persian Gulf, not merely the sea"
"the Messiah, Daniel, Hananiah, Mishael, and Azariah — each of whom was distinguished for six praiseworthy qualities. Nahshon is depicted as one the ancestors of Christ in a lunette in the Sistine Chapel, where a youthful Nahshon is shown wearing a red robe and reading a book. Nahshon In the Hebrew Bible, Nahshon ( ""Naḥšon"") was a tribal leader of the Judahites during the wilderness wanderings of the Book of Numbers. In the King James Version, the name is spelled Naashon. According to a Jewish Midrash, he was the person who initiated the Hebrews' passage through the Red Sea, by"
"applied to the battle of the Milvian Bridge (312). The theme enjoyed a vogue during the fourth century on carved sarcophagi: at least twenty-nine have survived in full or in fragments. Eusebius of Caesarea cast Maxentius, drowned in the Tiber, in the role of Pharaoh, both in his ""Ecclesiastical History"" and in his eulogistic ""Life of Constantine"". Crossing the Red Sea The Crossing of the Red Sea (Hebrew: קריעת ים סוף ""Kriat Yam Suph"" – Crossing of the Red Sea or Sea of Reeds) is part of the biblical narrative of the Exodus, the escape of the Israelites, led by"
"from the New (an Epistle and a Gospel). The Old Testament readings must include the account in Exodus 14 of the crossing of the Red Sea, seen as an antitype of baptism and Christian salvation. Each Old Testament reading is followed by a psalm or canticle (such as Exodus 15:1–18 and a prayer relating what has been read to the Mystery of Christ. After the Old Testament readings conclude, the Gloria in excelsis Deo, which has been suspended during Lent, is intoned and bells are rung A reading from the Epistle to the Romans is proclaimed. The Alleluia is sung"
"In Psalm 89, the Lord ""rules the raging of the sea"" and ""breaks Rahab in pieces"". Isaiah 51 Isaiah 51 is the fifty-first chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a one of the Books of the Prophets. Chapters 40-55 are known as ""Deutero-Isaiah"" and date from the time of the Israelites' exile in Babylon. This chapter expresses the consolation of the Lord offered to the people of Israel. Some most ancient manuscripts containing this chapter in"
"Red Sea miraculously parts to let the Israelites cross in safety, but when the pursuing Egyptians try to cross, the waters engulf them and they are drowned. The Israelites celebrate their deliverance.A series of joyful choruses are included in the third part, with the piece concluding with a soprano solo and chorus proclaiming that 'the Lord shall reign for ever and ever' and 'the horse and his rider hath he thrown into the sea'. For a long time, the earliest known recording of music known to still exist was an excerpt from this oratorio conducted by August Manns. The recording"
"54:4a.5-14; 5. Isaiah 55:1-11; 6. Baruch 3:9-15.32-4:4; 7. Ezekiel 36:16-17a, 18-28), although it is permitted to reduce this number for pastoral reasons to at least three, or for ""very"" pressing pastoral reasons two. The account of the Israelites' crossing of the Red Sea may never be omitted, since this event is at the centre of the Jewish Passover, of which Christians believe Christ's death and resurrection is the fulfillment. Each reading is followed by a psalm or biblical canticle (i.e., Psalm 10, Exodus 15:1-18, Psalm 30, Isaiah 12:2-6, Psalm 19, Psalm 42 & 43) sung responsorially and by a prayer"
"Nahshon In the Hebrew Bible, Nahshon ( ""Naḥšon"") was a tribal leader of the Judahites during the wilderness wanderings of the Book of Numbers. In the King James Version, the name is spelled Naashon. According to a Jewish Midrash, he was the person who initiated the Hebrews' passage through the Red Sea, by walking in head-deep until the sea parted. According to the Hebrew Bible, Nahshon was a son of Amminadab, descendant in the fifth generation of Judah, and brother-in-law of Aaron. According to the Greek New Testament, he is also the father-in-law of Rahab. He was an Israelite and"
"Beshalach Beshalach, Beshallach, or Beshalah ( — Hebrew for ""when [he] let go,"" the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes In this parashah, Pharaoh changes his mind and sends his army after the Jewish people, 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."
"God and the Jewish people is traditionally described as a marriage, and the splitting of the sea is considered to be an important event leading to that marriage, which ultimately took place 42 days later, at Mt. Sinai. A tune for the Ladino poem along with the entire text itself can be found in Isaac Levy's ""Anthology of Sepharadic Hazzanut"". The following settings exist for the Song of the Sea in the Catholic tradition: The following settings exist for the Song of the Sea in the Protestant tradition: A version of the song features in the 1998 animated film ""The"
"his son, Ramesses assembles his army and gives chase, intending to destroy the Hebrews. After making their way through a dangerous mountain pass, Moses and the Hebrews arrive at the edge of the sea, uncertain about what to do. In despair, Moses flings his sword into the sea, which recedes, clearing a path to the opposite side. Ramesses and his army continue the pursuit, but Moses stays behind to confront them. The Red Sea reverts to its normal state, drowning the majority of the Egyptians (crossing the Red Sea). Moses survives and rejoins the Hebrews. Ramesses also survives, but is"
"recorded in the New Testament. A famous story of the life of Christ from chapter four of the gospel of Mark follows the fifth section of Psalm 107, which describes the plight and eventual rescue of those on the sea. In the story of Jesus, while he and his disciples are on Lake Galilee in a boat, a storm swells. Jesus calms the storm by saying, “Peace! Be still!” (Mk. 4:39). In the same way, Psalm 107 describes the Israelites at sea when a storm arises. The waves “mounted up to heaven, they went down to the depths,” (v. 26)"
"פסח) (""seventh [day] of Passover"") is another full Jewish holiday, with special prayer services and festive meals. Outside the Land of Israel, in the Jewish diaspora, ""Shvi'i shel Pesach"" is celebrated on both the seventh and eighth days of Passover. This holiday commemorates the day the Children of Israel reached the Red Sea and witnessed both the miraculous ""Splitting of the Sea"" (Passage of the Red Sea), the drowning of all the Egyptian chariots, horses and soldiers that pursued them. According to the Midrash, only the Pharaoh was spared to give testimony to the miracle that occurred. Hasidic Rebbes traditionally"
"Red Sea (8) coloured red). It depicts 420 towns, 15 Biblical events, 33 animals and plants, 32 people, and five scenes from classical mythology. Jerusalem is drawn at the centre of the circle; east is on top, showing the Garden of Eden in a circle at the edge of the world (1). Great Britain is drawn at the northwestern border (bottom left, 22 & 23). Curiously, the labels for Africa and Europe are reversed, with Europe scribed in red and gold as ""Africa"", and vice versa. The map is based on traditional accounts and earlier maps such as the one"
"the Red Sea. From there he transferred into a discussion of different prophecies that had been made concerning the coming of Christ, first by teaching of the parallels between the serpent staff Moses raised in the wilderness and then teaching of the Priesthood given to Abraham, which was after the order of Christ. He also mentioned prophecies by Zenos, Zenock, Ezias, Isaiah, and Jeremiah. Jeremiah he addressed specifically with respect to the prophecy of the destruction of Jerusalem, something the people knew of from the descendants of Mulek in their own land. Lastly, he taught of the people's ancestors, including"
"Elim (Bible) Elim (, ), according to the Hebrew Bible, was one of the places where the Israelites camped following their Exodus from Egypt. It is referred to in Exodus 15.27 and Numbers 33.9 as a place where ""there were twelve wells of water and seventy date palms,"" and that the Israelites ""camped there near the waters"". From the information that can be gleaned from Exodus 15.23, 16.1 and Numbers 33.9-11, Elim is described as being between Marah and the Wilderness of Sin, near the eastern shore of the Red Sea. It was possibly south of the Israelites' crossing point,"
"the Red Sea, it did not automatically part. The Israelites stood at the banks of the sea and wailed with despair, but Nahshon entered the waters. Once he was up to his nose in the water, the sea parted. This is the origin of his name ""Nahshol"", that is, ""stormy sea-waves"". Nahshon was a model prince, and was called ""king"". When the princes of the different tribes were required to bring their offerings, each on a separate day, Moses was embarrassed, not knowing who should be the first; but all Israel pointed at Nahshon, saying, ""He sanctified the name of"
"The Crossing of the Red Sea (Sistine Chapel) The Crossing of the Red Sea is a fresco executed in 1481–1482 and located in the Sistine Chapel, Vatican City. Of uncertain attribution, it has been assigned to one between Domenico Ghirlandaio, Biagio d'Antonio or Cosimo Rosselli. On 27 October 1480 several Florentine painters left for Rome, where they had been called as part of the reconciliation project between Lorenzo de' Medici, the ""de facto"" ruler of Florence, and Pope Sixtus IV. The Florentines started to work in the Sistine Chapel as early as the Spring of 1481, along with Pietro Perugino,"
"Yam Suph The phrase Yam Suph () in the narrative of the Exodus refers to the body of water which the Israelites crossed following their exodus from Egypt. The same phrase appears in over 20 other places in the Tanakh (Hebrew Bible/Old Testament). While traditionally understood to refer to the Red Sea, (the saltwater inlet located between Africa and the Arabian Peninsula), the appropriate translation of the phrase remains a matter of dispute; as does the exact location referred to. It is now often translated as Sea of Reeds - with several competing theories as to where this was. It"
"in these sources: | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| | width=""25%"" align=""top"" style=""border:0""| Beshalach Beshalach, Beshallach, or Beshalah ( — Hebrew for ""when [he] let go,"" the second word and first distinctive word in the parashah) is the sixteenth weekly Torah portion (, ""parashah"") in the annual Jewish cycle of Torah reading and the fourth in the Book of Exodus. It constitutes In this parashah, Pharaoh changes his mind and sends his army after the Jewish people, trapping them at the Sea of Reeds. God commands Moses to split the sea, allowing them to pass, then closes the"
"recent editors make them ninety-six in all) and on a long poem, ""Poematum de Mosaicae historiae gestis"" (also known as ""De spiritualis historiae gestis""), in classical hexameters, in five books, dealing with the Biblical themes of original sin, expulsion from Paradise, the Deluge, and the Crossing of the Red Sea. The first three books offer a certain dramatic unity; in them are told the preliminaries of the great disaster, the catastrophe itself, and the consequences. The fourth and fifth books deal with the Deluge and the Crossing of the Red Sea as symbols of baptism. Avitus deals freely and familiarly"
"(sail). Maxwell Luria argues that the sail represents a symbolic sea-voyage. This sea-voyage then represents the Israelites weathering their storm with the help of God’s protection. The Red Sea is seen as representing baptismal waters and the crossing of the Israelites as the first Christian salvation. However, J. E. Cross also argues that the poem is not simply symbolic for baptism, because the “Crossing” also occurs “as a brief illustration together with other examples of saving by water”. He argues that there are too many unrelated events in the poem for it to truly serve as a baptismal allegory. However,"
"Crossing of the Red Sea (Bronzino) The Crossing of the Red Sea, also known as The Crossing of the Red Sea and Moses Appointing Joshua, is a fresco painting by the Italian artist Agnolo di Cosimo, known as Bronzino, finished in 1542. It is housed in the Palazzo Vecchio, Florence. In 1540, Cosimo I de' Medici and/or his wife, Eleanor of Toledo, commissioned this and other frescoes for Eleanor's private chapel. Three of the four walls of the small chapel found on the second floor of the palace are covered with works telling the story of Moses. The large fresco"
"of the film Moses leads his people through the Red Sea and into freedom. One of the most outstanding scenes is the parting of the Red Sea by Moses (Hans Marr). Since at the same time the American film ""The Ten Commandments"" was being made, which also featured the parting of the Red Sea, the Viennese team took extraordinary care over this scene out of fear of superior American special effects technology. In the final version, thanks to subsequent trick editing, the gigantic wooden construction, designed to release 100 cubic metres of water from both sides at once, is unrecognisable."
"Book of Joshua The Book of Joshua ( """") is the sixth book in the Hebrew Bible (the Christian Old Testament) and the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile. It tells of the campaigns of the Israelites in central, southern and northern Canaan, the destruction of their enemies, and the division of the land among the Twelve Tribes, framed by two set-piece speeches, the first by God commanding the conquest of the land, and, at the end, the last by Joshua warning of the need for faithful"
"he is saved by his wife Zipporah (Exodus 2-4). Moses asks Pharaoh to release the Israelites, but Pharaoh responds by demanding more work from them. Moses repeats his request several times as the Plagues of Egypt afflict the Egyptians, but God makes Pharaoh refuse until the tenth plague, when God kills all firstborn people and cattle in Egypt, apart from those of the Israelites, who are . The Israelites are allowed to leave, but God again changes Pharaoh's mind, and an army is sent after them. God saves them from the army by drowning it in the Red Sea. At"
"dry,"" whereupon God replied that at the Creation He had made an agreement with the sea as to the separation of its waters at this time. When the Israelites saw Pharaoh and his army drown in the Red Sea (Exodus 14:30-31) they wished to return to Egypt and set up a kingdom there; but Moses prevented them, urging them on by force. He also removed the idols which the Israelites had brought with them from Egypt (Exodus Rabba xxiv. 2). The giving of the tables of the Law and of the Torah in general to Moses is a favorite subject"