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The name “exodus” means “going out” or departure". While it refers to one of the most important events of the book, the exodus of the Israelites from Egypt, other highly significant events are also found here, such as the oppression of the Chosen People in Egypt, the flight and call of Moses, and God’s covenant with the nation Israel at Sinai – an experience climaxed by His giving of the moral law (Ten Commandments) through Moses to the people.
A code of secular laws is also included, and the latter part of the book contains an elaborate description of the sacred Ark of the Covenant and its ten (tabernacle), God’s place of dwelling among His people.
- Exodus 1
- Exodus 2
- Exodus 3
- Exodus 4
- Exodus 5
- Exodus 6
- Exodus 7
- Exodus 8
- Exodus 9
- Exodus 10
- Exodus 11
- Exodus 12
- Exodus 13
- Exodus 14
- Exodus 15
- Exodus 16
- Exodus 17
- Exodus 18
- Exodus 19
- Exodus 20
- Exodus 21
- Exodus 22
- Exodus 23
- Exodus 24
- Exodus 25
- Exodus 26
- Exodus 27
- Exodus 28
- Exodus 29
- Exodus 30
- Exodus 31
- Exodus 32
- Exodus 33
- Exodus 34
- Exodus 35
- Exodus 36
- Exodus 37
- Exodus 38
- Exodus 39
- Exodus 40
The Hebrew common name of the book is “Sefer Shmot” (ספר שמות), “Book of ‘the names’” after the first important word in the text. This is the most common way that Jewish books or chapters are named.
However, each book of the Torah had a rabbinic nickname which describes it in some way, and these correspond to the Greek names that we are familiar with.
The rabbinic nickname for Exodus is “Sefer Yetsiat Mitsrayyim” or just “Sefer Yetsia”, “The Book of Departing Egypt / The Book of Departing” (ספר יציאת מצריים).
What is this?
The Genius annotation is the work of the Genius Editorial project. Our editors and contributors collaborate to create the most interesting and informative explanation of any line of text. It’s also a work in progress, so leave a suggestion if this or any annotation is missing something.
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What is this?
The Genius annotation is the work of the Genius Editorial project. Our editors and contributors collaborate to create the most interesting and informative explanation of any line of text. It’s also a work in progress, so leave a suggestion if this or any annotation is missing something.
To learn more about participating in the Genius Editorial project, check out the contributor guidelines.
What is this?
The Genius annotation is the work of the Genius Editorial project. Our editors and contributors collaborate to create the most interesting and informative explanation of any line of text. It’s also a work in progress, so leave a suggestion if this or any annotation is missing something.
To learn more about participating in the Genius Editorial project, check out the contributor guidelines.
What is this?
The Genius annotation is the work of the Genius Editorial project. Our editors and contributors collaborate to create the most interesting and informative explanation of any line of text. It’s also a work in progress, so leave a suggestion if this or any annotation is missing something.
To learn more about participating in the Genius Editorial project, check out the contributor guidelines.
Named after the “Judges of Israel,” the heroic leaders whose deeds it records, this book covers a period of time from the death of Joshua to the birth of Samuel, an era often called “the dark ages” of Hebrew history.
Here is a story, on the human side, of disobedience and disaster, and on the divine side, of direction and deliverance. Of the 13 judges named, only 3 are well known: Deborah, Gideon, and Samson.
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So named from Job, its chief character, the book deals with an ageless question, one that is puzzling to every generation – the problem of human suffering, particularly the affliction of the righteous.
The reader is given an account of the sufferings of the pious Patriarch Job, of the argument carried on between Job and his friends as to the cause of his sufferings, and finally, of the solution to his difficulty. The book’s principal aim is to refute the popular view that all suffering is the result of sin in the life of the sufferer.
- Job 1
- Job 2
- Job 3
- Job 4
- Job 5
- Job 6
- Job 7
- Job 8
- Job 9
- Job 10
- Job 11
- Job 12
- Job 13
- Job 14
- Job 15
- Job 16
- Job 17
- Job 18
- Job 19
- Job 20
- Job 21
- Job 22
- Job 23
- Job 24
- Job 25
- Job 26
- Job 27
- Job 28
- Job 29
- Job 30
- Job 31
- Job 32
- Job 33
- Job 34
- Job 35
- Job 36
- Job 37
- Job 38
- Job 39
- Job 40
- Job 41
- Job 42
What is this?
The Genius annotation is the work of the Genius Editorial project. Our editors and contributors collaborate to create the most interesting and informative explanation of any line of text. It’s also a work in progress, so leave a suggestion if this or any annotation is missing something.
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The word “genesis” signifies “generation” or “origin” and comes from the Greek translation of Genesis 2:4.
It is an appropriate title for the first book of the Bible, which contains the record of the origin of the universe, the human race, family life, nations, sin redemption, etc.
The first 11 chapters, which deal with primeval or pre-Patriarchal times, present the antecedents of Hebrew history from Adam to Abraham. The remaining chapters (12 – 50) are concerned with God’s dealings with the Patriarchs Abraham, Isaac, and Jacob, and Jacob’s son Joseph, all “fathers” of the people whom God has chosen to carry out His plan for the redemption of mankind. The book closes with these “Chosen People” in Egypt.
The Hebrew common name of the book is “Sefer B'reishit” (??? ??????), “Book of ‘In the Beginning’” after the first important word in the text. This is the most common way that Jewish books or chapters are named.
However, each book of the Torah had a rabbinic nickname which describes it in some way, and these correspond to the Greek names that we are familiar with.
The rabbinic nickname for Genesis is “Sefer Yetsira”, “The Book of Formation/Creation” (??? ?????).
- Genesis 1
- Genesis 2
- Genesis 3
- Genesis 4
- Genesis 5
- Genesis 6
- Genesis 7
- Genesis 8
- Genesis 9
- Genesis 10
- Genesis 11
- Genesis 12
- Genesis 13
- Genesis 14
- Genesis 15
- Genesis 16
- Genesis 17
- Genesis 18
- Genesis 19
- Genesis 20
- Genesis 21
- Genesis 22
- Genesis 23
- Genesis 24
- Genesis 25
- Genesis 26
- Genesis 27
- Genesis 28
- Genesis 29
- Genesis 30
- Genesis 31
- Genesis 32
- Genesis 33
- Genesis 34
- Genesis 35
- Genesis 36
- Genesis 37
- Genesis 38
- Genesis 39
- Genesis 40
- Genesis 41
- Genesis 42
- Genesis 43
- Genesis 44
- Genesis 45
- Genesis 46
- Genesis 47
- Genesis 48
- Genesis 49
- Genesis 50
What is this?
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What is this?
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A reference to military drummer boys. The drums were of notable importance to the battlefield communications system of the American Civil War, with various drum rolls used to signal different commands from officers to troops (like attacks).
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It’s some very clever nerdplay. In physics, a pendulum’s motion is said to be “degenerate” as friction increasingly slows it down. However, the word “degenerate” can also mean an immoral or corrupt person. Earl is describing the pendulum’s motion as well as saying he is a moral/corrupt person who is becoming more corrupted with time.
Rolling on, “pendulum swinging slow” is a twist on “chain swinging low” lines that’s common in rap. A pendulum looks a lot like the medallions found on the end of chains. I also think Earl isn’t a fan of ‘bling bling’ rap lines, which would be why he wants to play off those lines with a possible Poe reference, giving some depth to an otherwise shallow idea.
#POE REFERENCE?
This could possibly be a reference to Edgar Allan Poe’s short story “The Pit and the Pendulum.”. In the story, a prisoner wakes up to find himself strapped to a wooden board by ropes. When he looks up, he sees a gigantic pendulum swinging slowly back and forth. To his horror, it is also slowly sliding downwards. As the pendulum reaches a point inches above his heart, he is able to break free of the ropes
The Poe interpretation is very interesting. However, it only works if we consider the completion of the line to be “a degenerate moving.” The first suggestion seems more accurate as he continues with “a degenerate moving through the city with criminal stealth.” Most importantly, there is no mention of the pendulum bearing a scythe like the one found in Poe’s story.
Doesn’t the swinging scythe from poe’s poem make the most sense here? ‘a degenerate moving through the city with criminal stealth, welcome to enemy turf’ makes it sound as though he himself is the degenerate and, while moving around the city with ‘criminal stealth’, he is constantly shadowed by a swinging pendulum that makes everything feel sinister? Like there’s the potential for danger/something bad to happen because the world is essentially ‘enemy turf’ for him? It would fit well with the following lines, too, in that he refers to ‘golf’ and getting up off the pavement, as though he’s a golf ball being swung at (by the pendulum) and everything is just a game?
Just my interpretation, anyway
The pendulum can be the idea in the philosophy of Schopenhauer. He says life is a pendulum swinging from suffering to boredom.
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Also, I don’t really think the ‘swinging low’ thing is a play on lines about chains. However, Earl’s line can evoke a remembrance of those lines. So in terms of this line being in dialogue with the ‘chain swining low’ lines I agree. But to say for certain it IS a ‘play’ on those lines is a bit too far for me.
34
I just want to add that this is a good example of a enjambment. The meaning runs from one line into the next. As for the possible Poe reference: there are theories which say all texts are linked to eachother, and I tend to agree. I don’t think Earl has the Poe story in mind when writing this, though. But that doesn’t matter. We will never know, and the text is out of the authors hands now. What I want to stress is that the possibility of a Poe reference is not dependent on ‘where the line ends’, because and enjambent is exactly a play on where the line ends.
Earl could be referring to how his songs are more often than not at a low BPM rate and the metronome is always swinging at a slow rate