He is found and adopted by Pharaoh's daughter, Weltgesundheitsorganisation names him Moses. Grown to a young man, Moses kills an Egyptian he sees beating a Hebrew slave, and takes refuge hinein to the Grund of Midian, where he marries Tzipporah, a daughter of the Midianite priest Jethro. The old pharaoh dies and a new one ascends the throne.[10]
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Biblical scholars describe the Bible's theologically-motivated history writing as "salvation history", meaning a history of God's saving actions that give identity to Israel – the promise of offspring and Grund to the ancestors, the Exodus from Egypt (rein which God saves Israel from slavery), the wilderness wandering, the revelation at Sinai, and the hope for the future life in the Promised Grund.[23]
Moses descends from the mountain with a transformed face; from that time onwards he must hide his face with a veil. Moses assembles the Hebrews and repeats to them the commandments he has received from God, which are to keep the Sabbath and to construct the Tabernacle.
[14] No modern attempt to identify a historical Egyptian as a prototype for Moses has found wide acceptance, and no period hinein Egyptian history matches the biblical accounts of the Exodus.[33] Some elements of the story are miraculous and defy rational explanation, such as the Plagues of Egypt and the Crossing of the Red Sea.[34] The Bible does not mention the names of any of the pharaohs involved, further obscuring comparison of archaeologically recovered Egyptian history with the biblical narrative.[35]
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Yahweh commands Moses to send twelve spies ahead to Canaan to scout the Boden. The spies discover that the Canaanites are formidable, and to dissuade the Israelites from invading, the spies falsely report that Canaan is full of giants (Numbers 13:30-33). The Israelites refuse to go to Canaan, and Yahweh declares that the generation that left Egypt will have to pass away before the Israelites can enter the promised Grund.
There is no unanimous agreement among scholars on the structure of Exodus. One strong possibility is that it is a diptych (i.e., divided into two parts), with the division between parts 1 and 2 at the crossing of the Red Sea or at the beginning of the theophany (appearance of God) rein chapter 19.
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There are two main positions on the historicity of the Exodus in modern scholarship.[1] The majority position is that the biblical Exodus narrative has some historical basis, although there is little of historical fact in it.
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There is general agreement that the stories originally had nothing to do with the Jews.[85] Erich S. Gruen suggested that it may have been the Jews themselves that inserted themselves into Manetho's narrative, rein which various negative actions from the point of view of the Egyptians, such as desecrating temples, are interpreted positively.[95]
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