The Exodus - Knowledge

1087:, the leader of the Jewish community on its return from Babylon, a pivotal role in its promulgation. Many theories have been advanced to explain the composition of the first five books of the Bible, but two have been especially influential. The first of these, Persian Imperial authorisation, advanced by Peter Frei in 1985, is that the Persian authorities required the Jews of Jerusalem to present a single body of law as the price of local autonomy. Frei's theory was demolished at an interdisciplinary symposium held in 2000, but the relationship between the Persian authorities and Jerusalem remains a crucial question. The second theory, associated with Joel P. Weinberg and called the "Citizen-Temple Community", is that the Exodus story was composed to serve the needs of a post-exilic Jewish community organized around the Temple, which acted in effect as a bank for those who belonged to it. The books containing the Exodus story served as an "identity card" defining who belonged to this community (i.e., to Israel), thus reinforcing Israel's unity through its new institutions. 1731:"While there is a consensus among scholars that the Exodus did not take place in the manner described in the Bible, surprisingly most scholars agree that the narrative has a historical core, and that some of the highland settlers came, one way or another, from Egypt..." "Archaeology does not really contribute to the debate over the historicity or even historical background of the Exodus itself, but if there was indeed such a group, it contributed the Exodus story to that of all Israel. While I agree that it is most likely that there was such a group, I must stress that this is based on an overall understanding of the development of collective memory and of the authorship of the texts (and their editorial process). Archaeology, unfortunately, cannot directly contribute (yet?) to the study of this specific group of Israel's ancestors." 340: 1979:, p. 36: "The impression one has now is that the debate has settled down. Although they do not seem to admit it, the minimalists have triumphed in many ways. That is, most scholars reject the historicity of the 'patriarchal period', see the settlement as mostly made up of indigenous inhabitants of Canaan and are cautious about the early monarchy. The exodus is rejected or assumed to be based on an event much different from the biblical account. On the other hand, there is not the widespread rejection of the biblical text as a historical source that one finds among the main minimalists. There are few, if any, maximalists (defined as those who accept the biblical text unless it can be absolutely disproved) in mainstream scholarship, only on the more fundamentalist fringes." 33: 229: 897: 786: 417: 1709:"The biblical text has its own inner logic and consistency, largely divorced from the concerns of secular history. conversely, the Bible, never intended to function primarily as a historical document, cannot meet modern canons of historical accuracy and reliability. There is, in fact, remarkably little of proven or provable historical worth or reliability in the biblical Exodus narrative, and no reliable independent witnesses attest to the historicity or date of the Exodus events." 1436: 1063:. In the Pentateuch, Moses creates the brazen serpent in Numbers 21:4-9. Meindert Dijkstra writes that while the historicity of the Mosaic origin of the Nehushtan is unlikely, its association with Moses appears genuine rather than the work of a later redactor. Mark Walter Bartusch notes that the nehushtan is not mentioned at any prior point in Kings, and suggests that the brazen serpent was brought to Jerusalem from the Northern Kingdom after its destruction in 722 BCE. 1266: 1520: 1031:, which portrays the Exodus as beginning a history culminating in the building of the temple at Jerusalem. Pamela Barmash argues that the psalm is a polemic against the Northern Kingdom; as it fails to mention that kingdom's destruction in 722 BCE, she concludes that it must have been written before then. The psalm's version of the Exodus contains some important differences from what is found in the Pentateuch: there is no mention of Moses, and the 996:, who uses the words "Here are your gods, O Israel, which brought you up out of the land of Egypt" (1 Kings 12:28). Scholars relate Jeroboam's calves to the golden calf made by Aaron of Exodus 32. Both include a nearly identical dedication formula ("These are your gods, O Israel, who brought you up out of the land of Egypt", Exodus 32:8). This episode in Exodus is "widely regarded as a tendentious narrative against the Bethel calves". Egyptologist 1262:. The fringes worn at the corners of traditional Jewish prayer shawls are described as a physical reminder of the obligation to observe the laws given at the climax of Exodus: "Look at it and recall all the commandments of the Lord" (Numbers). The festivals associated with the Exodus began as agricultural and seasonal feasts but became completely subsumed into the Exodus narrative of Israel's deliverance from oppression at the hands of God. 1390:'s discussion of the exodus in 1 Corinthians 5:7-8 and his comparison of the early church in Corinth to the Israelites in the desert "he two most significant NT passages touching on the exodus". John also refers to Jesus as manna (John 6:31-5), water flowing from a rock in the desert (John 7:37-9), and as a pillar of fire (John 8:12). Early Christians frequently interpreted actions taken in the Exodus, and sometimes the Exodus as a whole, 1534: 1700:) a title meaning "chief" and shortened from "chief lector priest". The Pharaoh's magicians are able to replicate Moses and Aaron's actions until the third plague (gnats), when they are the first to recognize that a divine power is at work (Exodus 8:19). In plague four (festering boils), they themselves are afflicted and no longer contest with Moses and Aaron. 4833: 737:. The geography is vague with regions such as Goshen unidentified, and there are internal problems with dating in the Pentateuch. No modern attempt to identify a historical Egyptian as a prototype for Moses has found wide acceptance, and no period in Egyptian history matches the biblical accounts of the Exodus. Some elements of the story are 1072:

themselves heading first, unexpectedly, and in no obvious geographical order, to an obscure mountain." In addition, there is widespread agreement that the revelation of the law in Deuteronomy was originally separate from the Exodus: the original version of Deuteronomy is generally dated to the 7th century BCE. The contents of the books of

125:) from the indigenous Canaanite culture. Most modern scholars believe that some elements in the story of the Exodus might have some historical basis, but that any such basis has little resemblance to the story told in the Pentateuch. While the majority of modern scholars date the composition of the Pentateuch to the period of the 699:) is today held by "few, if any in mainstream scholarship, only on the more fundamentalist fringes." There is no direct evidence for any of the people or events of Exodus in non-biblical ancient texts or in archaeological remains, and this has led most scholars to omit the Exodus events from comprehensive histories of Israel. 851:

Joel S. Baden noted the presence of Semitic-speaking slaves in Egypt who sometimes escaped in small numbers as potential inspirations for the Exodus. It is also possible that oppressive Egyptian rule of Canaan during the late second millennium BCE, during the 19th and especially the 20th dynasty, may

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The climax of the Exodus is the covenant (binding legal agreement) between God and the Israelites mediated by Moses at Sinai: Yahweh will protect the Israelites as his chosen people for all time, and the Israelites will keep Yahweh's laws and worship only him. The covenant is described in stages: at

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recension. Russell and Frank Moore Cross argue that the Israelites of the Northern Kingdom may have believed that the calves at Bethel and Dan were made by Aaron. Russell suggests that the connection to Jeroboam may have been later, possibly coming from a Judahite redactor. Pauline Viviano, however,

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mention "Asiatics" living in Egypt as slaves and workers, these people cannot be securely connected to the Israelites, and no contemporary Egyptian text mentions a large-scale exodus of slaves like that described in the Bible. The earliest surviving historical mention of the Israelites, the Egyptian

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on the Egyptians each time Moses repeats his demand and Pharaoh refuses to release the Israelites. Pharaoh's magicians are able to match the first plagues, in which Yahweh turns the Nile to blood and produces a plague of frogs, but they cannot match any plagues starting with the third, the plague of

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Históricamente, no podemos hablar más de un periodo de los Patriarcas, del Éxodo de los israelitas de Egipto, de la conquista de Canaán, de un periodo de los Jueces en Palestina, ni de una Monarquía Unida dominando desde el Éufrates hasta el Arco de Egipto. Incluso la historicidad del Exilio de los

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The revelation of God on Sinai appears to have originally been a tradition unrelated to the Exodus. Joel S. Baden notes that "he seams still show: in the narrative of Israel's rescue from Egypt there is little hint that they will be brought anywhere other than Canaan – yet they find

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Despite the absence of any archaeological evidence, most scholars nonetheless hold that the Exodus probably has some sort of historical basis, with Kenton Sparks referring to it as "mythologized history". Scholars posit that a small group of Egyptian origin may have joined the early Israelites, and

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ahead to Canaan to scout the land. 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

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The story of the Exodus is told in the first half of Exodus, with the remainder recounting the 1st year in the wilderness, and followed by a narrative of 39 more years in the books of Leviticus, Numbers, and Deuteronomy, the last four of the first five books of the Bible (also called the Torah or

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itself attempts to ground the event firmly in history, reconstructing a date for the exodus as the 2666th year after creation (Exodus 12:40-41), the construction of the tabernacle to year 2667 (Exodus 40:1-2, 17), stating that the Israelites dwelled in Egypt for 430 years (Exodus 12:40-41), and

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argues from his analysis of the itinerary lists in the books of Exodus, Numbers and Deuteronomy that the biblical account represents a long-term cultural memory, spanning the 16th to 10th centuries BCE, rather than a specific event: "The beginning is vague and now untraceable." Instead, modern

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Micah 6:4–5 ("I brought you up out of Egypt and redeemed you from the land of slavery; I sent Moses to lead you, also Aaron and Miriam. My people, remember what Balak king of Moab plotted and what Balaam son of Beor answered. Remember your journey from Shittim to Gilgal, that you may know the

318:, and the two assemble the Israelites and perform miraculous signs to rouse their belief in Yahweh's promise. Moses and Aaron then go to Pharaoh and ask him to let the Israelites go into the desert for a religious festival, but he refuses and increases their workload, commanding them to make 682:

There are two main positions on the historicity of the Exodus in modern scholarship. The majority position is that the biblical Exodus narrative has some historical basis, although there is little of historical fact in it. The other position, often associated with the school of

1904:"In every generation a person is duty-bound to regard himself as if he personally has gone forth from Egypt, since it is said 'And you shall tell your son in that day saying, it is because of that which the Lord did for me when I came forth out of Egypt." —Exodus 13:8 1321:, the Festival of Booths, is associated with the Israelites living in booths after they left their previous homes in Egypt. It celebrates how God provided for the Israelites while they wandered in the desert without food or shelter. It is celebrated by building a 394:, Yahweh sends an angel to each house to kill the firstborn son and firstborn cattle, but the houses of the Israelites are spared by the blood on their doorposts. Yahweh commands the Israelites to commemorate this event in "a perpetual ordinance" (Exodus 12:14). 875:, for instance, argues that "here is no compelling reason that the exodus has to be rooted in history", and that the details of the story more closely fit the seventh through the fifth centuries BCE than the traditional dating to the second millennium BCE. 694:

of the Jewish people, providing an ideological foundation for their culture and institutions, not an accurate depiction of the history of the Israelites. The view that the biblical narrative is essentially correct unless it can explicitly be proved wrong

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and culture mentioned in the Exodus narrative, and the names Moses, Aaron and Phinehas, which seem to have an Egyptian origin. Scholarly estimates for how many could have been involved in such an exodus range from a few hundred to a few thousand people.

618:– on stone tablets; and finally, as the people gather in Moab to cross into the promised land of Canaan, Moses reveals Yahweh's new covenant "beside the covenant he made with them at Horeb" (Deuteronomy 29:1). The laws are set out in a number of codes: 732:

further states that the number of Israelite males aged 20 years and older in the desert during the wandering was 603,550, which works out to a total population of 2.5-3 million including women and children—far more than could be supported by the

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have disposed some native Canaanites to adopt into their own mythology the exodus story of a small group of Egyptian refugees. Nadav Na'aman argues that oppressive Egyptian rule of Canaan may have inspired the Exodus narrative, forming a "

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suggested that it may have been the Jews themselves that inserted themselves into Manetho's narrative, in which various negative actions from the point of view of the Egyptians, such as desecrating temples, are interpreted positively.

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dies and the Israelites remain for nineteen years. To provide water, Yahweh commands Moses to get water from a rock by speaking to it, but Moses instead strikes the rock with his staff, for which Yahweh forbids him from entering the

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before himself returning from Egypt (Matt 2:13-15). Other parallels in Matthew include that he is baptized by water (Matt 3:13-17), and tested in the desert; unlike the Israelites, he is able to resist temptation (Matt. 4.1-3). The

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to depict Moses leading the Israelites across the Red Sea. African Americans suffering under slavery and racial oppression interpreted their situation in terms of the Exodus, making it a catalyst for social change. South American

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Most mainstream scholars do not accept the biblical Exodus account as history for a number of reasons. Most agree that the Exodus stories were written centuries after the apparent setting of the stories. Scholars argue that the

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is used here in its academic sense, meaning "a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon." It is

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are recited: "In every generation a person is duty-bound to regard himself as if he personally has gone forth from Egypt." Because the Israelites fled Egypt in haste without time for bread to rise, the unleavened bread

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Egypt will have to pass away before the Israelites can enter the promised land. The Israelites will have to remain in the wilderness for forty years, and Yahweh kills the spies through a plague except for the righteous

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is described as "food of the mighty" rather than as bread in the wilderness. Nadav Na'aman argues for other signs that the Exodus was a tradition in Judah before the destruction of the northern kingdom, including the

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A number of historical events and situations have been compared to the Exodus. Many early American settlers interpreted their flight from Europe to a new life in America as a new exodus. American "founding fathers"

1135:. Hecataeus tells how the Egyptians blamed a plague on foreigners and expelled them from the country, whereupon Moses, their leader, took them to Canaan. In this version, Moses is portrayed extremely positively. 777:

archaeology suggests continuity between Canaanite and Israelite settlement, indicating a primarily Canaanite origin for Israel, with no suggestion that a group of foreigners from Egypt comprised early Israel.

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According to Ezekiel 20:8-9, the enslaved Israelites also practised "abominations" and worshiped the gods of Egypt. This provoked Yahweh to destroy them but he relented to avoid his name being "profaned".

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thinks this unlikely. Mark suggests that the outpouring of Jesus' blood creates a new covenant (Mark 14:24) in the same way that Moses' sacrifice of bulls had created a covenant (Exodus 24:5). In the

180:, a major prophet in Islam. The narrative has also resonated with various groups in more recent centuries, such as among the early American settlers fleeing religious persecution in Europe, and among 117:

The consensus of modern scholars is that the Pentateuch does not give an accurate account of the origins of the Israelites, who appear instead to have formed as an entity in the central highlands of

527:, where Aaron dies. The Israelites try to go around Edom, but the Israelites complain about lack of bread and water, so Yahweh sends a plague of poisonous snakes to afflict them (Numbers 21:4-7). 3935: 1242:. In the Bible, the Exodus is frequently mentioned as the event that created the Israelite people and forged their bond with God, being described as such by the prophets Hosea, Jeremiah, and 1083:

Scholars broadly agree that the publication of the Torah (or of a proto-Pentateuch) took place in the mid-Persian period (the 5th century BCE), echoing a traditional Jewish view which gives

1157:, where Osarseph gives the lepers a law code and changes his name to Moses. The identification of Osarseph with Moses in Manetho's account may be an interpolation or may come from Manetho. 1277:

For Jews, the Passover celebrates the freedom of the Israelites from captivity in Egypt, the settling of Canaan by the Israelites, and the "passing over" of the angel of death during the

1325:, a temporary shelter also called a booth or tabernacle, in which the rituals of Sukkot are performed, recalling the impermanence of the Israelites' homes during the desert wanderings. 4152: 1099:(late 4th century BCE–late 1st century BCE) record several Egyptian tales of the expulsion of a group of foreigners connected to the Exodus. These tales often include elements of the 1401:

9:17, Paul interprets the hardened heart of Pharaoh during the Plagues of Egypt as referring to the hardened hearts of the Jews who rejected Christ. Early Christian authors such as

336:(sea monster or snake) (Exodus 7:8-13); however, Pharaoh's magicians are also able to do this, though Moses' serpent devours the others. Pharaoh refuses to let the Israelites go. 1305:

Shavuot celebrates the granting of the Law to Moses on Mount Sinai; Jews are called to rededicate themselves to the covenant on this day. Some denominations follow Shavuot with

749:. 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. 904: 1020:

concludes that neither the references to Jeroboam's calves in Hosea (Hosea 8:6 and 10:5) nor the frequent prohibitions of idol worship in the seventh-century southern prophet

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The story may, therefore, have originated a few centuries earlier, perhaps in the 10th or 9th century BCE, and there are signs that it took different forms in Israel, in the

1015:). Stephen Russell dates this tradition to "the eighth century BCE or earlier", and argued that it preserves a genuine Exodus tradition from the Northern Kingdom, but in a 614:

Exodus 24:3–8 the Israelites agree to abide by the "book of the covenant" that Moses has just read to them; shortly afterwards God writes the "words of the covenant" – the

271:(Exodus 1:11). The pharaoh also orders the slaughter at birth of all male Hebrew children. One Hebrew child, however, is rescued and abandoned in a floating basket on the 566:

having intercourse (Numbers 25:7-9). Yahweh commands the Israelites to destroy the Midianites, and Moses and Phinehas take another census. Then they conquer the lands of

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The pharaoh becomes concerned by the number and strength of the Israelites in Egypt and enslaves them, commanding them to build at two "supply" or "store cities" called

1895:" broke in pieces the bronze serpent that Moses had made, for until those days the people of Israel had made offerings to it; it was called Nehushtan" (2 Kings 18:4). 471:

kill three thousand of the Israelites (Exodus 32:28), and Yahweh sends a plague on them. The Israelites now accept the covenant, which is reestablished; they build a

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Nelson, W. David (2015). "Discontinuity and Dissonance: Torah, Textuality, and Early Rabbinic Hermeneutics of Exodus". In Barmash, Pamela; Nelson, W. David (eds.).

4263: 6096: 1044:, as well as the great political importance that the narrative came to assume there. A Judahite cultic object associated with the exodus was the brazen serpent or 6126: 972:

state that God "brought a vine out of Egypt" (Psalm 80:8) and record ritual observances of Israel's deliverance from Egypt as well as a version of part of the

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Pfoh, Emanuel (September–December 2010). "UNA DECONSTRUCCIÓN DEL PASADO DE ISRAEL EN EL ANTIGUO ORIENTE: HACIA UNA NUEVA HISTORIA DE LA ANTIGUA PALESTINA".

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Viviano, Pauline (2019). "Do the Books of Hosea and Jeremiah Know of a Sinai/Horeb Golden Calf Story". In Mason, Eric F.; Lupieri, Edmondo F. (eds.).

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before being unified in the Persian era. The Exodus narrative was most likely further altered and expanded under the influence of the return from the

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suggests that the story may have been inspired by the return to Israel of Israelites and Judaeans who were placed in Egypt as garrison troops by the

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of the Seder it is written that every generation is obliged to remind and identify itself in terms of the Exodus. Thus the following words from the

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at night. However, once the Israelites have left, Yahweh "hardens" Pharaoh's heart to change his mind and pursue the Israelites to the shore of the

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Sarason, Richard S. (2015). "The Past as Paradigm:Enactments of the Exodus Motif in Jewish Liturgy". In Barmash, Pamela; Nelson, W. David (eds.).

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and detailed rules for ritual worship, among other laws. However, in Moses's absence the Israelites sin against Yahweh by creating the idol of a

1558: 6091: 687:, is that the biblical exodus traditions are the invention of the exilic and post-exilic Jewish community, with little to no historical basis. 4705: 436:, but are defeated. Jethro, the father-in-law of Moses, convinces him to appoint judges for the tribes of Israel. The Israelites reach the 835:). Evidence in favor of historical traditions forming a background to the Exodus myth include the documented movements of small groups of 534:, and the Israelites who look at it are cured (Numbers 21:8-9). The Israelites are soon in conflict with various other kingdoms, and king 1987: 3620: 3593: 2277: 6242: 6041: 5560: 5451: 1787:

How to Read the Bible: History, Prophecy, Literature - Why Modern Readers Need to Know the Difference and What It Means for Faith Today

102:). The narrative of the Exodus describes a history of Egyptian bondage of the Israelites followed by their exodus from Egypt through a 4604: 819:

Most scholars who accept a historical core of the exodus date this possible exodus group to the thirteenth century BCE at the time of

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proposed that the story comes from oral sources that "must predate the first possible acquaintance of an Egyptian writer with the

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Pharaoh finally casts the Israelites out of Egypt after his firstborn son is killed. Yahweh leads the Israelites in the form of a

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Many scholars assume that the appeal to the exodus here is the work of a Deuteronomistic editor, but that is not necessarily so.

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to curse the Israelites, but Balaam blesses them instead. Some Israelites begin having sexual relations with Moabite women and

378:. He instructs the Israelites to take a lamb on the 10th day, and on the 14th day to slaughter it and daub its blood on their 322:. Moses and Aaron return to Pharaoh and ask him to free the Israelites and let them depart. Pharaoh demands Moses to perform a 4627: 1278: 391: 129:(5th century BCE), some of the elements of this narrative are older, since allusions to the story are made by 8th-century BCE 6362: 6226: 6218: 4807: 4782: 4759: 4738: 4715: 4694: 4673: 4616: 4593: 4558: 4533: 4482: 4461: 4438: 4410: 4387: 4364: 4319: 4296: 4275: 4252: 4231: 4208: 4187: 4164: 4133: 4106: 4062: 4035: 4014: 3991: 3970: 3947: 3924: 3897: 3856: 3829: 3797: 3774: 3753: 3730: 3709: 3688: 2640: 2030: 1863: 1843: 1820: 1800: 1774: 1754: 6372: 1247: 149: 1417:

of the Old Covenant of Moses by the New Covenant of Christ, which was open to all people rather than limited to the Jews.

1203:." Assmann suggested that the story has no single origin but rather combines numerous historical experiences, notably the 960:

Evidence from the Bible suggests that the Exodus from Egypt formed a "foundational mythology" or "state ideology" for the

363:. After each plague, Pharaoh asks the Israelites to worship Yahweh to remove the plague, then still refuses to free them. 5379: 5354: 4858: 4116:

Dozeman, Thomas B.; Shectman, Sarah (2016). "Exodus". In Yee, Gale A.; Page, Hugh R. Jr.; Coomber, Matthew J. M. (eds.).

1100: 864:, a group of Semitic invaders, is also frequently discussed as a potential historical parallel or origin for the story. 673: 6425: 6306: 6298: 4546: 793: 260:. Exodus begins with the death of Joseph and the ascension of a new pharaoh "who did not know Joseph" (Exodus 1:8). 6322: 6282: 6274: 6106: 1471: 836: 283:. Grown to a young man, Moses kills an Egyptian he sees beating a Hebrew slave, and takes refuge in to the land of 2016: 1651:

A "store city" or "supply city" was a city used to store provisions and garrison an important campaign route. The

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Current scholarly consensus based on archaeology holds the enslavement and exodus traditions to be unhistorical.

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The Israelites begin to complain, and Yahweh miraculously provides them with water and food, eventually raining

6116: 6034: 5037: 4851: 1309:, during which the "two most heinous sins committed by the Jews in their relationship to God" are mourned: the 276: 5968: 5799: 5603: 3743: 3614:

Annabel Keeler, "Moses from a Muslim Perspective", in: Solomon, Norman; Harries, Richard; Winter, Tim (eds.),

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Many other scholars reject this view, and instead see the biblical exodus traditions as the invention of the

856:" of Egyptian oppression that was transferred from Canaan to Egypt itself in the popular consciousness. The 4635: 857: 413:, and the Israelites cross on dry ground, but the sea closes on the pursuing Egyptians, drowning them all. 4307: 2680: 479:

of the Israelites and establishes the duties of the Levites. Then the Israelites depart from Mount Sinai.

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Na'aman, Nadav (2011). "The Exodus Story: Between Historical Memory and Historiographical Composition".

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israelitas de Palestina hacia Babilonia como un evento único ha sido puesta en seria duda recientemente.

597:, reviewing their travels and giving them further laws. Yahweh tells Moses to summon Joshua to lead the 5922: 5570: 5126: 4837: 1656: 832: 402: 185: 2848: 1855:

Still Selling the Righteous: A Redaction-critical Investigation of Reasons for Judgment in Amos 2.6-16

1153:, to take over Egypt. They wreak havoc until the Pharaoh and his son chase them out to the borders of 6440: 6027: 5374: 5113: 2837: 1398: 1366: 165: 5593: 1878:

However, the date of composition of the Song of the Sea - ostensibly celebrating the victory at the

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is eaten on Passover, and homes must be cleansed of any items containing leavening agents, known as

5865: 5588: 5501: 4997: 4430: 1161: 935: 809: 677: 292: 122: 5608: 5598: 2814: 772:), appears to place them in or around Canaan and gives no indication of any exodus. Archaeologist 495:, who will be allowed to enter the promised land (Numbers 13:36-38). A group of Israelites led by 6460: 6430: 5685: 5131: 1447: 1169: 746: 40: 24: 2803: 1048:: according to 2 Kings 18:4, the brazen serpent had been made by Moses and was worshiped in the 5690: 5214: 5151: 4665: 4331:

The Construct of Identity in Hellenistic Judaism: Essays on Early Jewish Literature and History

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requesting passage through his land to Canaan, but the king refuses. The Israelites then go to

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Berossus and Genesis, Manetho and Exodus: Hellenistic Histories and The Date of the Pentateuch

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The stories may represent a polemical Egyptian response to the Exodus narrative. Egyptologist

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This article is about the events related in the Bible. For the second book of the Bible, see

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Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience

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Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience

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version includes a reference to a third "supply city" built by the Hebrews: " On, which is

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repeatedly calls Jesus the Passover lamb (John 1:29, 13:1, 19:36), something also found in

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the idolators and sends another plague. The full extent of Yahweh's wrath is averted when

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There is general agreement that the stories originally had nothing to do with the Jews.

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The earliest traces of the traditions behind the exodus appear in the northern prophets

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Other versions of the story are recorded by the first-century BCE Egyptian grammarian

6455: 6387: 5695: 5262: 5239: 5229: 5042: 4896: 4803: 4778: 4755: 4734: 4711: 4690: 4669: 4612: 4589: 4554: 4529: 4478: 4457: 4434: 4420: 4406: 4383: 4360: 4315: 4292: 4271: 4248: 4227: 4204: 4183: 4160: 4129: 4102: 4058: 4031: 4010: 3987: 3966: 3943: 3920: 3893: 3889: 3874: 3852: 3825: 3793: 3770: 3749: 3726: 3705: 3684: 2636: 2095: 2075: 2036: 2026: 1859: 1839: 1816: 1796: 1770: 1750: 1693: 1675: 1496: 1362: 1096: 853: 622: 587: 387: 181: 126: 91: 4220:"The Wilderness Narrative and Itineraries and the Evolution of the Exodus Tradition" 1718:

It must be stated, however, that while there is no consensus on the identity of the

6377: 6067: 6059: 6050: 5565: 5477: 5472: 5098: 5068: 4640: 4568: 4503: 4121: 3844: 2067: 1492: 1358: 1314: 1016: 973: 950: 876: 868: 801: 742: 635: 615: 483: 445: 355: 253: 201: 4982: 5912: 5839: 5384: 5328: 5146: 5022: 4796: 4794:

Tigay, Jeffrey H. (2004). "Exodus". In Berlin, Adele; Brettler, Marc Zvi (eds.).

4749: 4684: 4377: 4286: 4242: 4025: 4004: 3764: 3678: 3624: 2630: 1983: 1833: 1370: 1306: 1077: 1037: 1024:

show any knowledge of a tradition of a golden calf having been created in Sinai.

1007:, may be partially historical due to its association with the historical pharaoh 805: 785: 762: 729: 646: 449: 437: 398: 375: 245: 95: 51: 4551:

Biblical Interpretation in Early Christian Gospels, volume 1: The Gospel of Mark

1027:

Some of the earliest evidence for Judahite traditions of the exodus is found in

934:, who was active in the south around the same time, references the exodus once ( 310:

and commands him to go to Egypt to free the Hebrew slaves and bring them to the

6445: 6314: 6181: 6004: 5814: 5654: 5631: 5550: 5532: 5441: 5426: 5194: 5178: 5163: 5141: 5063: 4878: 4453:

Biblical History and Israel's Past: The Changing Study of the Bible and History

4143: 3963:

In Search of Pre-exilic Israel: Proceedings of the Oxford Old Testament Seminar

3841:

Rhythms of Religious Ritual: The Yearly Cycles of Jews, Christians, and Muslims

1883: 1719: 1563: 1553: 1547: 1539: 1426: 1387: 1375: 1350: 1282: 1270: 1239: 1233: 1211: 1154: 977: 927: 714: 709: 559: 547: 531: 416: 327: 249: 236: 177: 134: 87: 20: 4338: 3809:

Understanding Dan: An Exegetical Study of a Biblical City, Tribe, and Ancestor

6414: 6063: 5994: 5804: 5758: 5700: 5369: 5364: 5272: 5136: 5012: 4906: 4515: 4507: 4157:

Exile and Restoration Revisited: Essays on the Babylonian and Persian Periods

3866: 2079: 2040: 1615: 1577: 1478:, with and his life being narrated and recounted more than that of any other 1402: 1383: 1342: 1204: 1127: 931: 919: 872: 813: 753: 691: 653: 629: 516: 507: 311: 107: 4661:

The Song of the Sea: The Date of Composition and Influence of Exodus 15:1-21

4125: 2071: 725:(Exod. 1:11), as well as the count of 600,000 Israelite men (Exodus 12:37). 6250: 5947: 5844: 5809: 5794: 5768: 5664: 5405: 5234: 5088: 5083: 5078: 4987: 4050: 1741:

righteous acts of the Lord") is a late addition to the original book. See

1525: 1414: 1200: 1145:, tells how 80,000 lepers and other "impure people", led by a priest named 1104: 938:), but it is debated whether the passage is an addition by a later editor. 915: 734: 594: 307: 4572: 3848: 1180:

included a version of the story that claims that the Hebrews worshipped a

6392: 6257: 6162: 6157: 5932: 5880: 5789: 5773: 5763: 5753: 5748: 5555: 5431: 5224: 5219: 5204: 5093: 4346: 2087: 1995: 1746:

Illuminating Moses: A History of Reception from Exodus to the Renaissance

1310: 1196: 1189: 1184:

as their god to ridicule Egyptian religion, whereas the Roman biographer

997: 981: 789: 722: 660: 593:

Moses then addresses the Israelites for a final time on the banks of the

464: 303: 268: 4085: 3786:"Out of the Mists of History: The Exaltation of the Exodus in the Bible" 1435: 1265: 6174: 5870: 5743: 5644: 5436: 5410: 5267: 5168: 5108: 4967: 4901: 1652: 1573: 1165: 1008: 993: 828: 602: 583: 551: 472: 79: 4222:. In Levy, Thomas E.; Schneider, Thomas; Propp, William H. C. (eds.). 871:

and post-exilic Jewish community, with little to no historical basis.

208:, and the Israelite wanderings in the wilderness up to the borders of 5978: 5942: 5287: 5277: 5158: 4921: 4911: 4628:"Moses Outside the Torah and the Construction of a Diaspora Identity" 1581: 1475: 1467: 1410: 1334: 1192:

was expelled from Egypt and had two sons named Juda and Hierosolyma.

1150: 1073: 1045: 1041: 820: 642: 524: 173: 4219: 4175: 3817: 2019:. In Skolnik, Fred; Berenbaum, Michael; Thomson Gale (Firm) (eds.). 1341:

draw directly on the imagery of the Passover and the Exodus. In the

475:

for Yahweh, and receive their laws. Yahweh commands Moses to take a

212:. Its message is that the Israelites were delivered from slavery by 6019: 5973: 5885: 5875: 5719: 5622: 5540: 5524: 5307: 5302: 5297: 5244: 5173: 5047: 4941: 4936: 4931: 3680:

The Invention of Religion: Faith and Covenant in the Book of Exodus

1879: 1474:. He is the mentioned 136 times, the most of any individual in the 1406: 1290: 1286: 1251: 1229: 1185: 1146: 1132: 1122: 1056:

of Judah, who destroyed it as part of a religious reform, possibly

1053: 1028: 1021: 969: 965: 939: 844: 555: 433: 288: 153: 4178:. In Thomas E. Levy; Thomas Schneider; William H.C. Propp (eds.). 4055:

The interpretation of Exodus studies in honour of Cornelis Houtman

3722:

The mind of Egypt: history and meaning in the time of the Pharaohs

2478: 1365:, Jesus reverses the direction of the Exodus by escaping from the 1131:

and in a variant version by the first-century BCE Greek historian

5963: 5937: 5639: 5338: 5333: 5312: 5027: 5007: 4992: 4977: 4946: 4843: 4329:

Gruen, Erich S. (2016). "The Use and Abuse of the Exodus Story".

2260: 2258: 1479: 1379: 1354: 1299: 1255: 1243: 1177: 1138: 1012: 942:, active in the 7th century, mentions both Moses and the Exodus. 880: 738: 579: 468: 456:(law, instruction), and Yahweh promises them the land of Canaan. 444:, where Yahweh reveals himself to his people and establishes the 406: 379: 323: 257: 204:, the departure of the Israelites from Egypt, the revelations at 197: 145: 4819:

Golden Calf Traditions in Early Judaism, Christianity, and Islam

827:), with some instead dating it to the twelfth century BCE under 386:, and to observe the Passover meal that night, the night of the 6357: 5860: 5728: 5649: 5017: 4573:"New English Translation of the Septuagint: Electronic Version" 3911:

The Bible After Babel: Historical Criticism in a Postmodern Age

3567: 3555: 3003: 2931: 1585: 1338: 1322: 1318: 1295: 1259: 1181: 985: 861: 718: 543: 511: 488: 476: 429: 383: 284: 264: 213: 209: 118: 4312:

The Oxford Handbook of Early Christian Biblical Interpretation

4268:

The Book of Exodus: Composition, Reception, and Interpretation

4118:

The Pentateuch: Fortress Commentary on the Bible Study Edition

4006:

What Did the Biblical Writers Know, and When Did They Know It?

2292: 2255: 1722:, some proposals for its original location have been advanced. 1285:

during which parts of the exodus narrative are retold. In the

800:

contributed their own Egyptian Exodus story to all of Israel.

256:, who had become a high official in the court of the Egyptian 6367: 6147: 5282: 5103: 4972: 4962: 4916: 4266:. In Dozeman, Thomas; Evans, Craig A.; Lohr, Joel N. (eds.). 2321: 2319: 1550:, the continuation of the narrative in the conquest of Canaan 1346: 1032: 571: 563: 535: 500: 496: 492: 460: 425: 367: 315: 280: 169: 138: 111: 83: 82:

whose narrative is spread over four of the five books of the

3191: 2870: 2868: 2725: 2336: 2334: 2066:(3 (143)). Ciudad de México: El Colegio De Mexico: 669–697. 1882:- ranges from an early mid-12th century BCE period through 5493: 4027:

Who Were the Early Israelites and Where Did They Come From?

3818:"Ägypten und der Exodus: Ein altes Thema, ein neuer Ansatz" 3766:

Reading the Old Testament: Introduction to the Hebrew Bible

3102: 2427: 2243: 1633: 1090: 1084: 539: 530:

After Moses prays for deliverance, Yahweh has him create a

520: 371: 360: 272: 4707:

Exodus in the Jewish Experience: Echoes and Reverberations

4475:

Exodus in the Jewish Experience: Echoes and Reverberations

4176:"The Emergence of Iron Age Israel: On Origins and Habitus" 3983:

In Search of 'Ancient Israel': A Study in Biblical Origins

3790:

Exodus in the Jewish Experience: Echoes and Reverberations

3543: 2749: 2316: 1956: 1954: 121:

in the late second millennium BCE (around the time of the

3497: 3495: 3304: 3020: 3018: 2895: 2865: 2574: 2502: 2379: 2357: 2355: 2353: 2351: 2349: 2331: 2202: 2200: 2198: 2196: 1080:

are late additions to the narrative by priestly sources.

295:. The old pharaoh dies and a new one ascends the throne. 6097:

Thou shalt not take the name of the Lord thy God in vain

4521:

The Talmud: Law, Theology, Narrative : a Sourcebook

4153:"From Exile and Restoration to Exile and Reconstruction" 3335: 3333: 3331: 3222: 3220: 3218: 2943: 2885: 2883: 2466: 2444: 2442: 2141: 2139: 2137: 2135: 1349:

is frequently associated with motifs of the Exodus. The

1121:) as preserved in the first century CE Jewish historian 883:

in the fifth and sixth centuries BCE, during the exile.

6127:

Thou shalt not bear false witness against thy neighbour

3654: 3642: 3519: 3507: 3480: 3468: 3444: 3432: 3398: 3396: 3316: 3292: 3280: 3244: 3232: 3181: 3179: 3177: 2955: 2715: 2713: 2562: 2550: 2514: 2415: 2403: 2391: 2221: 2219: 2217: 2215: 2183: 2181: 2156: 2154: 1951: 1250:

and celebrated each year during the Jewish holidays of

1238:

Commemoration of the Exodus is central to Judaism, and

567: 252:

during a famine, under the protection of an Israelite,

4288:

Ancient Israel: What Do We Know and How Do We Know It?

4072:

Douglas, Mary (1993). "The Glorious Book of Numbers".

3824:(in German). Vol. 100. Zaphon. pp. 151–180. 3492: 3420: 3345: 3268: 3256: 3150: 3138: 3066: 3030: 3015: 2737: 2661: 2649: 2526: 2490: 2367: 2346: 2304: 2193: 2122: 2120: 2118: 2116: 2114: 2112: 1929: 1927: 1925: 1687: 1678: 1668:

These magicians are referred to in the Hebrew text as

1218: 702: 690:

The biblical Exodus narrative is best understood as a

344:

Lamentations over the Death of the First-Born of Egypt

244:

Pentateuch). In the first book of the Pentateuch, the

3839:

Black, Kathy; et al. (2018). "The Jewish Year".

3630: 3408: 3357: 3328: 3215: 2979: 2967: 2919: 2907: 2880: 2819: 2785: 2586: 2454: 2439: 2278:"Ezekiel 20 Cambridge Bible for Schools and Colleges" 2231: 2132: 1168:(Bocchoris), the first-century CE Egyptian historian 1066: 4379:

Early Israel: Anthropological and Historical studies

4049:. In Roukema, Riemer; Peerbolte, Bert Jan Lietaert; 3748:. Princeton and Oxford: Princeton University Press. 3531: 3456: 3393: 3381: 3369: 3203: 3174: 3078: 2991: 2853: 2773: 2761: 2710: 2698: 2610: 2538: 2212: 2178: 2151: 1939: 1515: 1273:

table setting, commemorating the Passover and Exodus

1149:, join forces with the former Hyksos, now living in 886: 3090: 3054: 2598: 2109: 1922: 4795: 4581: 4310:. In Blouwers, Paul M.; Martens, Peter W. (eds.). 4155:. In Grabbe, Lester L.; Knoppers, Gary N. (eds.). 3908: 3162: 3126: 3114: 3042: 1784: 1172:, and the first-century BCE Gallo-Roman historian 1000:suggests that event, which would have taken place 922:, both active in the 8th century BCE in northern 605:, from where he sees the Promised Land, and dies. 248:, the Israelites had come to live in Egypt in the 2166: 2014: 1766:Reading the Pentateuch: A Historical Introduction 1466:The story of the Exodus is also recounted in the 625:or Ten Commandments, Exodus 20 and Deuteronomy 5; 314:in Canaan. Yahweh also speaks to Moses's brother 6412: 2025:. Vol. 6 (2nd ed.). pp. 612–623. 4567: 4115: 3843:. Vol. 1. Claremont Press. pp. 9–74. 3788:. In Barmash, Pamela; Nelson, W. David (eds.). 3573: 3561: 2484: 2298: 2264: 2249: 1812:Introduction to the Hebrew Bible: Third Edition 843:and 19th dynasties, some elements of Egyptian 780: 6092:Thou shalt not make unto thee any graven image 1815:. Augsburg Fortress, Publishers. p. 354. 1470:, in which Moses is one of the most prominent 6035: 5509: 4859: 4314:. Oxford University Press. pp. 547–560. 2015:Greenberg, Moshe; Sperling, S. David (2007). 1659:" (LXX Exodus 1:11, trans. Larry J. Perkins). 1642:being used to mean "something that is false". 1508:also takes much inspiration from the Exodus. 1110:The earliest non-biblical account is that of 4686:Images of Egypt in Early Biblical Literature 4450:Moore, Megan Bishop; Kelle, Brad E. (2011). 3938:. In Brenner, Athalya; Yee, Gale A. (eds.). 1669: 1485: 331: 176:as part of the extensive referencing of the 4611:. Oxford University Press. pp. 58–89. 4491: 4217: 2874: 2731: 2580: 1972:Sources for 'most scholars' or 'consensus': 1858:. Bloomsbury Publishing. pp. 156–157. 1281:. Passover involves a ritual meal called a 1164:, who set the story in the time of Pharaoh 741:and defy rational explanation, such as the 59: 6042: 6028: 5516: 5502: 5452:With a strong hand and an outstretched arm 4866: 4852: 4605:"Bitter Lives: Israel In And Out of Egypt" 4584:Egypt, Canaan, and Israel in Ancient Times 4449: 4097:. In Feldman, L.H.; Levison, J.R. (eds.). 2472: 2433: 1960: 804:cautiously identifies this group with the 794:suggested pharaohs in the Exodus narrative 667: 216:their god, and therefore belong to him by 6102:Remember the sabbath day, to keep it holy 5447:Remember the sabbath day, to keep it holy 4495:Journal of Ancient Near Eastern Religions 1966: 1762: 1743:Miller II, Robert D. (25 November 2013). 1742: 1103:("Hyksos period") and most are extremely 519:. Moses sends a messenger to the king of 6236:Catholic Total Abstinence Union Fountain 4834:Old maps showing the route of the Exodus 4729:. In Shaw, Ian; Jameson, Robert (eds.). 4609:The Oxford History of the Biblical World 4602: 4150: 4095:"Josephus Between Greeks and Barbarians" 4044: 3820:. In Wimmer, S. J.; Zwickel, W. (eds.). 3806: 3783: 3762: 3627:, T&T Clark Publ. (2005), pp. 55–66. 3144: 3036: 3024: 2973: 2961: 2901: 2743: 2667: 2629:Friedman, Richard Elliott (2017-09-12). 2628: 2592: 2556: 2409: 2397: 2385: 2361: 2340: 2206: 2145: 1782: 1394:to prefigure Jesus or actions of Jesus. 1264: 1207:and Hyksos periods, into a folk memory. 1091:Hellenistic Egyptian parallel narratives 895: 784: 415: 354:After this, Yahweh inflicts a series of 338: 227: 31: 6087:Thou shalt have no other gods before me 4816: 4703: 4682: 4657: 4579: 4544: 4514: 4240: 4196: 4071: 3933: 3906: 3881: 3718: 3701:Moses the Egyptian: The Memory of Egypt 3697: 3676: 3660: 3648: 3608: 3525: 3513: 3426: 3351: 3298: 3286: 3274: 3262: 3250: 3226: 3197: 3072: 3009: 2985: 2949: 2937: 2925: 2913: 2889: 2859: 2755: 2460: 2448: 2373: 2325: 2310: 2237: 1851: 1808: 1176:. The first-century CE Roman historian 156:. Early Christians saw the Exodus as a 6413: 4768: 4751:Introduction to Reading the Pentateuch 4472: 4398: 4375: 4305: 4284: 4261: 4200:Josephus's Interpretation of the Bible 3979: 3956: 3815: 3586:Ltd, Hymns Ancient Modern (May 1996). 3549: 3501: 3363: 3084: 2825: 2791: 2779: 2767: 2681:"Joel S. Baden | Yale Divinity School" 2655: 2568: 2544: 2520: 2508: 2421: 2225: 2160: 1982: 1976: 1945: 1933: 1095:Writers in Greek and Latin during the 172:. The Exodus is also recounted in the 144:The story of the Exodus is central in 6228:Moses Breaking the Tablets of the Law 6220:Moses and his Ethiopian wife Zipporah 6023: 5497: 4847: 4793: 4639:. 8, article 15: 2–12. Archived from 4625: 4553:. T & T Clark. pp. 100–115. 4419: 4345: 4328: 4173: 4092: 4023: 4002: 3838: 3741: 3636: 3537: 3486: 3474: 3462: 3450: 3438: 3414: 3402: 3387: 3375: 3339: 3322: 3310: 3238: 3209: 3185: 3108: 3096: 3060: 3048: 2997: 2719: 2704: 2616: 2532: 2496: 2187: 2172: 2126: 1988:"Deconstructing the walls of Jericho" 1831: 1313:and the doubting of God's promise by 291:, a daughter of the Midianite priest 6206:(Sistine Chapel, 1481-1482 painting) 6049: 5579: 4724: 4352:A Guide to Jewish Religious Practice 4120:. Fortress Press. pp. 137–178. 2604: 2057: 1430: 1386:(1 Cor 5:7-8). Michael Graves calls 1052:in Jerusalem until the time of king 506:The Israelites come to the oasis of 420:Moses parts the Red Sea (1907 print) 152:and celebrated in festivals such as 5380:Mekhilta of Rabbi Shimon ben Yochai 4840:, Eran Laor Cartographic Collection 4747: 4477:. Lexington Books. pp. 23–51. 4057:. Leuven: Peeters. pp. 17–26. 3585: 3168: 3156: 3132: 3120: 1791:. Oxford University Press. p. 1559:List of films related to the Exodus 1219:Religious and cultural significance 891: 703:Reliability of the biblical account 674:Sources and parallels of the Exodus 608: 13: 4873: 4203:. University of California Press. 3792:. Lexington Books. pp. 1–22. 1852:Hamborg, Graham R. (24 May 2012). 1809:Collins, John J. (15 April 2018). 1357:on the Exodus, though the scholar 1328: 1067:Composition of the Torah narrative 926:, but their southern contemporary 16:Founding myth of the Jewish people 14: 6472: 4827: 4571:; Wright, Benjamin, eds. (2014). 4247:. T & T Clark International. 3885:The Song of the Sea: Ex 15:1 – 21 3617:Abraham's Muslims in conversation 3596:from the original on 17 June 2016 1246:. The Exodus is invoked daily in 930:shows no knowledge of an exodus. 905:Gustave Doré's illustrations for 887:Development and final composition 839:into and out of Egypt during the 452:: the Israelites are to keep his 6107:Honour thy father and thy mother 4733:. Wiley Blackwell. p. 313. 4333:. de Gruyter. pp. 197–228. 3579: 1898: 1532: 1518: 1434: 901:Ezra Reads the Law to the People 837:Ancient Semitic-speaking peoples 196:The Exodus tells a story of the 4773:. In Dozeman, Thomas B. (ed.). 4607:. In Coogan, Michael D. (ed.). 3745:The Book of Exodus: A Biography 3669: 2842: 2831: 2808: 2797: 2673: 2622: 2270: 1889: 1872: 1734: 1725: 1712: 1703: 1662: 1645: 1501:Great Seal of the United States 1141:, also preserved in Josephus's 713:specifying place names such as 601:. Yahweh tells Moses to ascend 467:. As punishment Yahweh has the 191: 6117:Thou shalt not commit adultery 4777:. Cambridge University Press. 4588:. Princeton University Press. 4549:. In Hatina, Thomas R. (ed.). 4426:Canaanite Myth and Hebrew Epic 4405:. Cambridge University Press. 4151:Eskenazi, Tamara Cohn (2009). 3934:Coomber, Matthew J.M. (2012). 3683:. Princeton University Press. 1625: 1608: 1188:claimed that the Egyptian god 980:records the dedication of two 482:Yahweh commands Moses to send 366:Moses is commanded to fix the 1: 3965:. Continuum. pp. 23–40. 1911: 1886:, down to as late as 350 BCE. 1769:. Paulist Press. p. 90. 1223: 1115: 1057: 1001: 766: 275:. He is found and adopted by 5523: 4683:Russell, Stephen C. (2009). 4636:Journal of Hebrew Scriptures 4603:Redmount, Carol A. (2001) . 4376:Lemche, Niels Peter (1985). 4241:Gmirkin, Russell E. (2006). 4226:. Springer. pp. 39–54. 4218:Finkelstein, Israel (2015). 3936:"Before Crossing the Jordan" 3725:. Harvard University Press. 3704:. Harvard University Press. 1916: 1783:McKenzie, Steven L. (2005). 1333:The Christian ritual of the 781:Potential historical origins 550:, so Yahweh orders Moses to 306:, where Yahweh appears in a 223: 7: 5969:Challah from Shmurah Matzah 4802:. Oxford University Press. 4731:A Dictionary of Archaeology 4580:Redford, Donald B. (1992). 4526:University Press of America 4045:Dijkstra, Meindert (2006). 3882:Brenner, Martin L. (2012). 3822:Ägypten und Altes Testament 3811:. Sheffield Academic Press. 3763:Bandstra, Barry L. (2008). 3574:Dozeman & Shectman 2016 3562:Dozeman & Shectman 2016 2485:Dozeman & Shectman 2016 2299:Dozeman & Shectman 2016 2265:Dozeman & Shectman 2016 2250:Pietersma & Wright 2014 1832:Wolff, Hans Walter (1990). 1763:McDermott, John J. (2002). 1511: 1420: 1353:has been suggested to be a 1317:. A third Jewish festival, 148:. It is recounted daily in 37:Departure of the Israelites 10: 6477: 5923:Eve of Passover on Shabbat 5571:White House Passover Seder 4838:National Library of Israel 4769:Sparks, Kenton L. (2010). 4658:Russell, Brian D. (2007). 4575:. Oxford University Press. 4197:Feldman, Louis H. (1998). 3980:Davies, Philip R. (2015). 3807:Bartusch, Mark W. (2003). 1614:The name "exodus" is from 1424: 1227: 1101:Second Intermediate Period 962:Northern Kingdom of Israel 957:in the sixth century BCE. 671: 440:and Yahweh calls Moses to 428:down for them to eat. The 409:. Moses uses his staff to 18: 6426:Egypt in the Hebrew Bible 6350: 6267: 6195: 6140: 6074: 6057: 5987: 5956: 5905: 5898: 5853: 5827: 5782: 5736: 5727: 5718: 5673: 5630: 5621: 5531: 5460: 5419: 5398: 5375:Mekhilta of Rabbi Ishmael 5347: 5321: 5253: 5187: 5114:Pillars of fire and cloud 5056: 4955: 4889: 4270:. BRILL. pp. 61–87. 4093:Droge, Arthur J. (1996). 3986:. Bloomsbury Publishing. 3907:Collins, John J. (2005). 3784:Barmash, Pamela (2015b). 2060:Estudios de Asia y África 1486:As historical inspiration 1367:Massacre of the Innocents 302:Meanwhile, Moses goes to 184:striving for freedom and 6214:(c. 1513–1515 sculpture) 6204:Descent from Mount Sinai 5866:Flourless chocolate cake 4821:. Brill. pp. 36–48. 4748:Ska, Jean Louis (2006). 4508:10.1163/156921211X579579 4431:Harvard University Press 4306:Graves, Michael (2019). 4074:Jewish Studies Quarterly 3816:Bietak, Manfred (2022). 3012:, pp. 1–20, 15, 19. 2940:, pp. 41–43, 46–47. 1992:lib1.library.cornell.edu 1838:. Augsburg. p. 23. 1601: 1592:telling the Exodus story 1162:Lysimachus of Alexandria 907:La Grande Bible de Tours 810:Richard Elliott Friedman 678:Historicity of the Bible 548:worshipping Moabite gods 326:, and Aaron throws down 123:Late Bronze Age collapse 110:under the leadership of 6222:(c. 1645-1650 painting) 4545:Perkins, Larry (2006). 4285:Grabbe, Lester (2017). 4262:Grabbe, Lester (2014). 4174:Faust, Avraham (2015). 4126:10.2307/j.ctt1b3t6qt.11 4047:"Moses, the Man of God" 4024:Dever, William (2003). 4003:Dever, William (2001). 3957:Davies, Graham (2004). 3742:Baden, Joel S. (2019). 2072:10.24201/eaa.v45i3.1995 1697: 1688: 1679: 1472:prophets and messengers 1279:death of the first-born 1170:Chaeremon of Alexandria 812:identifies it with the 747:Crossing of the Red Sea 668:Origins and historicity 459:Yahweh establishes the 200:of the Israelites, the 6436:Stations of the Exodus 5691:Maxwell House Haggadah 5215:Stations of the Exodus 4798:The Jewish Study Bible 4626:Romer, Thomas (2008). 4399:Meyers, Carol (2005). 4099:Josephus' Contra Apion 3961:. In Day, John (ed.). 3959:"Was There an Exodus?" 3940:Exodus and Deuteronomy 2473:Moore & Kelle 2011 2434:Moore & Kelle 2011 2284:. 2024. Archived from 1961:Moore & Kelle 2011 1670: 1569:Stations of the Exodus 1274: 1174:Gnaeus Pompeius Trogus 992:by the Israelite king 976:(Psalm 81:10-11). The 964:. The northern psalms 949:, and in the southern 911: 796: 421: 351: 348:Charles Sprague Pearce 332: 240: 104:passage in the Red Sea 44: 23:. For other uses, see 6292:Les Dix Commandements 6082:I am the Lord thy God 5918:Fast of the Firstborn 5390:In Antebellum America 5355:Sources and parallels 5003:High Priest of Israel 4689:. Walter de Gruyter. 4357:KTAV Publishing House 3849:10.2307/j.ctvwrm4gj.6 3719:Assmann, Jan (2003). 3698:Assmann, Jan (2009). 3677:Assmann, Jan (2018). 3623:29 April 2016 at the 3200:, pp. 29, 34–35. 3111:, p. 2 and fn.3. 2022:Encyclopaedia Judaica 1749:. BRILL. p. 19. 1674:, which derives from 1382:(1 Pet 1:18-20), and 1268: 899: 788: 419: 342: 330:, which turns into a 231: 35: 6363:In Catholic theology 6340:The Ten Commandments 6324:The Ten Commandments 6308:The Ten Commandments 6300:The Ten Commandments 6284:The Ten Commandments 6276:The Ten Commandments 6153:Biblical Mount Sinai 6132:Thou shalt not covet 6122:Thou shalt not steal 5686:Birds' Head Haggadah 4727:"Israel, Israelites" 4264:"Exodus and History" 3915:. Eerdmans. p. 3769:. Cengage Learning. 3589:Third Way (magazine) 2288:on February 1, 2024. 1499:recommended for the 955:Babylonian captivity 770: 1207 BCE 632:, Exodus 20:22–23:3; 630:Book of the Covenant 320:bricks without straw 106:, in pursuit of the 69:Departure from Egypt 6400:Ethics in the Bible 6170:Ark of the Covenant 6112:Thou shalt not kill 5706:Washington Haggadah 5483:Zipporah at the inn 5245:Yam Suph (Reed Sea) 5074:Ark of the Covenant 3552:, pp. 548–549. 3313:, pp. 218–220. 3159:, pp. 226–227. 2758:, pp. 412–413. 2487:, pp. 138–139. 2328:, pp. 139–142. 2002:on 10 November 2001 1986:(29 October 1999). 1835:Micah: A Commentary 1506:Liberation theology 1413:all emphasized the 1337:and the holiday of 1119: 320 BCE 1112:Hecataeus of Abdera 1061: 727 BCE 1005: 931 BCE 697:Biblical maximalism 685:Biblical minimalism 659:Deuteronomic Code, 641:The ritual laws of 503:(Numbers 16:1-33). 374:at the head of the 287:, where he marries 6383:Seven Laws of Noah 5928:Passover sacrifice 5681:Amsterdam Haggadah 5604:Maror and Chazeret 5561:"Outstretched Arm" 5360:Textual variations 5200:Massah and Meribah 5118:Priestly clothing 5038:Pharaoh's daughter 4775:Methods for Exodus 4725:Shaw, Ian (2002). 4421:Cross, Frank Moore 3942:. Fortress Press. 3241:, pp. 134–35. 2511:, p. 153–154. 2017:"Exodus, Book of." 1596:The Exodus Decoded 1446:. You can help by 1275: 947:Transjordan region 912: 797: 774:Israel Finkelstein 656:, Leviticus 17–26; 599:conquest of Canaan 461:Aaronic priesthood 422: 352: 277:Pharaoh's daughter 241: 45: 6408: 6407: 6388:Great Commandment 6310:(2006 miniseries) 6017: 6016: 6013: 6012: 5894: 5893: 5823: 5822: 5714: 5713: 5696:Sarajevo Haggadah 5617: 5616: 5491: 5490: 5240:Wilderness of Sin 5230:Battle of Refidim 5127:golden head plate 5043:Shiphrah and Puah 4809:978-0-19-529751-5 4784:978-1-139-48738-2 4771:"Genre Criticism" 4761:978-1-57506-122-1 4740:978-0-631-23583-5 4717:978-1-4985-0293-1 4696:978-3-11-022171-8 4675:978-0-820-48809-7 4618:978-0-19-988148-2 4595:978-0-691-03606-9 4569:Pietersma, Albert 4560:978-0-567-38142-2 4535:978-0-761-83115-0 4484:978-1-4985-0293-1 4463:978-0-8028-6260-0 4440:978-0-674-09176-4 4412:978-0-521-00291-2 4389:978-90-04-07853-6 4366:978-0-873-34004-5 4321:978-0-19-102820-5 4298:978-0-567-67043-4 4277:978-90-04-28266-7 4254:978-0-567-02592-0 4233:978-3-319-04768-3 4210:978-0-520-20853-7 4189:978-3-319-04768-3 4166:978-0-567-46567-2 4135:978-1-5064-1442-3 4108:978-90-04-10325-2 4064:978-90-429-1806-1 4037:978-0-8028-4416-3 4016:978-0-8028-2126-3 3993:978-0-567-66299-6 3972:978-0-567-08206-0 3949:978-1-4514-0819-5 3926:978-0-8028-2892-7 3899:978-3-110-86722-0 3890:Walter de Gruyter 3858:978-1-946230-15-7 3831:978-3-96327-062-8 3799:978-1-4985-0293-1 3776:978-0-495-39105-0 3755:978-0-691-16954-5 3732:978-0-674-01211-0 3711:978-0-674-02030-6 3690:978-1-4008-8923-5 3489:, pp. 80–86. 3477:, pp. 60–61. 3453:, pp. 19–20. 3441:, pp. 22–23. 3325:, pp. 35–36. 2952:, pp. 46–47. 2904:, pp. 10–12. 2734:, pp. 62–69. 2685:divinity.yale.edu 2642:978-0-06-256526-6 2635:. HarperCollins. 2571:, pp. 65–67. 2535:, pp. 15–17. 2523:, pp. 63–64. 2499:, pp. 18–19. 2436:, pp. 86–87. 2424:, pp. 23–24. 2343:, pp. 59–60. 2032:978-0-02-866097-4 1884:post-exilic times 1865:978-0-567-04860-8 1845:978-0-8066-2449-5 1822:978-1-5064-4605-9 1802:978-0-19-803655-5 1776:978-0-8091-4082-4 1756:978-90-04-25854-9 1497:Benjamin Franklin 1464: 1463: 1363:Gospel of Matthew 1097:Ptolemaic Kingdom 860:expulsion of the 854:collective memory 792:, one of several 623:Ethical Decalogue 588:Tribe of Manasseh 401:in the day and a 182:African Americans 160:prefiguration of 127:Achaemenid Empire 6468: 6441:Jewish mythology 6378:613 commandments 6254:(1968 sculptures 6246:(1962 sculpture) 6068:Ritual Decalogue 6060:Tablets of Stone 6051:Ten Commandments 6044: 6037: 6030: 6021: 6020: 5903: 5902: 5734: 5733: 5725: 5724: 5628: 5627: 5577: 5576: 5518: 5511: 5504: 5495: 5494: 5478:Ten Commandments 5473:Plagues of Egypt 5348:Textual analysis 5099:Incense offering 5069:Ark of bulrushes 4868: 4861: 4854: 4845: 4844: 4822: 4813: 4801: 4788: 4765: 4744: 4721: 4700: 4679: 4654: 4652: 4651: 4645: 4632: 4622: 4599: 4587: 4576: 4564: 4539: 4511: 4488: 4467: 4444: 4416: 4393: 4370: 4342: 4325: 4302: 4281: 4258: 4237: 4214: 4193: 4170: 4147: 4112: 4089: 4068: 4041: 4020: 3997: 3976: 3953: 3930: 3914: 3903: 3878: 3835: 3812: 3803: 3780: 3759: 3736: 3715: 3694: 3664: 3658: 3652: 3646: 3640: 3634: 3628: 3612: 3606: 3605: 3603: 3601: 3583: 3577: 3571: 3565: 3559: 3553: 3547: 3541: 3535: 3529: 3523: 3517: 3511: 3505: 3499: 3490: 3484: 3478: 3472: 3466: 3460: 3454: 3448: 3442: 3436: 3430: 3424: 3418: 3412: 3406: 3400: 3391: 3385: 3379: 3373: 3367: 3361: 3355: 3349: 3343: 3337: 3326: 3320: 3314: 3308: 3302: 3296: 3290: 3284: 3278: 3272: 3266: 3260: 3254: 3248: 3242: 3236: 3230: 3224: 3213: 3207: 3201: 3195: 3189: 3183: 3172: 3166: 3160: 3154: 3148: 3142: 3136: 3130: 3124: 3118: 3112: 3106: 3100: 3094: 3088: 3082: 3076: 3070: 3064: 3058: 3052: 3046: 3040: 3034: 3028: 3022: 3013: 3007: 3001: 2995: 2989: 2983: 2977: 2971: 2965: 2959: 2953: 2947: 2941: 2935: 2929: 2923: 2917: 2911: 2905: 2899: 2893: 2887: 2878: 2872: 2863: 2857: 2851: 2846: 2840: 2835: 2829: 2823: 2817: 2812: 2806: 2801: 2795: 2789: 2783: 2777: 2771: 2765: 2759: 2753: 2747: 2741: 2735: 2729: 2723: 2717: 2708: 2702: 2696: 2695: 2693: 2691: 2677: 2671: 2665: 2659: 2658:, pp. 8–10. 2653: 2647: 2646: 2626: 2620: 2614: 2608: 2602: 2596: 2590: 2584: 2581:Finkelstein 2015 2578: 2572: 2566: 2560: 2554: 2548: 2542: 2536: 2530: 2524: 2518: 2512: 2506: 2500: 2494: 2488: 2482: 2476: 2470: 2464: 2458: 2452: 2446: 2437: 2431: 2425: 2419: 2413: 2407: 2401: 2395: 2389: 2388:, p. 28-29. 2383: 2377: 2371: 2365: 2359: 2344: 2338: 2329: 2323: 2314: 2308: 2302: 2296: 2290: 2289: 2274: 2268: 2262: 2253: 2247: 2241: 2235: 2229: 2223: 2210: 2204: 2191: 2185: 2176: 2170: 2164: 2158: 2149: 2143: 2130: 2124: 2107: 2103: 2054: 2049: 2047: 2011: 2009: 2007: 1998:. Archived from 1970: 1964: 1958: 1949: 1943: 1937: 1931: 1905: 1902: 1896: 1893: 1887: 1876: 1870: 1869: 1849: 1829: 1806: 1790: 1780: 1760: 1738: 1732: 1729: 1723: 1716: 1710: 1707: 1701: 1691: 1682: 1676:Ancient Egyptian 1673: 1666: 1660: 1649: 1643: 1629: 1623: 1612: 1586:Torah portions ( 1542: 1537: 1536: 1535: 1528: 1523: 1522: 1521: 1493:Thomas Jefferson 1459: 1456: 1438: 1431: 1359:Larry J. Perkins 1315:the Twelve Spies 1120: 1117: 1062: 1059: 1006: 1003: 974:Ten Commandments 951:Kingdom of Judah 892:Early traditions 877:Philip R. Davies 802:William G. Dever 771: 768: 754:ancient Egyptian 743:Plagues of Egypt 636:Ritual Decalogue 616:Ten Commandments 609:Covenant and law 446:Ten Commandments 411:part the Red Sea 335: 279:, who names him 202:Plagues of Egypt 73: 70: 67: 64: 61: 56:Yəṣīʾat Mīṣrayīm 6476: 6475: 6471: 6470: 6469: 6467: 6466: 6465: 6411: 6410: 6409: 6404: 6346: 6263: 6230:(1659 painting) 6191: 6136: 6070: 6053: 6048: 6018: 6009: 5983: 5952: 5913:Bedikat Chametz 5890: 5849: 5819: 5778: 5710: 5669: 5660:L'Shana Haba'ah 5613: 5575: 5527: 5522: 5492: 5487: 5456: 5415: 5394: 5385:Song of the Sea 5343: 5317: 5249: 5183: 5052: 5023:Nadab and Abihu 4951: 4885: 4884: 4872: 4830: 4825: 4810: 4785: 4762: 4754:. Eisenbrauns. 4741: 4718: 4697: 4676: 4649: 4647: 4643: 4630: 4619: 4596: 4561: 4536: 4485: 4464: 4441: 4413: 4390: 4367: 4322: 4299: 4278: 4255: 4234: 4211: 4190: 4167: 4144:j.ctt1b3t6qt.11 4136: 4109: 4065: 4038: 4017: 3994: 3973: 3950: 3927: 3900: 3859: 3832: 3800: 3777: 3756: 3733: 3712: 3691: 3672: 3667: 3659: 3655: 3647: 3643: 3635: 3631: 3625:Wayback Machine 3613: 3609: 3599: 3597: 3584: 3580: 3572: 3568: 3560: 3556: 3548: 3544: 3536: 3532: 3524: 3520: 3512: 3508: 3500: 3493: 3485: 3481: 3473: 3469: 3461: 3457: 3449: 3445: 3437: 3433: 3425: 3421: 3413: 3409: 3401: 3394: 3386: 3382: 3374: 3370: 3362: 3358: 3350: 3346: 3338: 3329: 3321: 3317: 3309: 3305: 3297: 3293: 3285: 3281: 3273: 3269: 3261: 3257: 3249: 3245: 3237: 3233: 3225: 3216: 3208: 3204: 3196: 3192: 3184: 3175: 3167: 3163: 3155: 3151: 3143: 3139: 3131: 3127: 3119: 3115: 3107: 3103: 3095: 3091: 3083: 3079: 3071: 3067: 3059: 3055: 3047: 3043: 3035: 3031: 3023: 3016: 3008: 3004: 2996: 2992: 2984: 2980: 2972: 2968: 2960: 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5668: 5667: 5662: 5657: 5655:Echad Mi Yodea 5652: 5647: 5642: 5636: 5634: 5625: 5619: 5618: 5615: 5614: 5612: 5611: 5606: 5601: 5596: 5591: 5585: 5583: 5574: 5573: 5568: 5563: 5558: 5553: 5551:Ha Lachma Anya 5548: 5543: 5537: 5535: 5529: 5528: 5521: 5520: 5513: 5506: 5498: 5489: 5488: 5486: 5485: 5480: 5475: 5470: 5464: 5462: 5458: 5457: 5455: 5454: 5449: 5444: 5442:Eye for an eye 5439: 5434: 5429: 5427:I Am that I Am 5423: 5421: 5417: 5416: 5414: 5413: 5408: 5402: 5400: 5396: 5395: 5393: 5392: 5387: 5382: 5377: 5372: 5367: 5362: 5357: 5351: 5349: 5345: 5344: 5342: 5341: 5336: 5331: 5325: 5323: 5319: 5318: 5316: 5315: 5310: 5305: 5300: 5295: 5290: 5285: 5280: 5275: 5270: 5265: 5259: 5257: 5255:Torah readings 5251: 5250: 5248: 5247: 5242: 5237: 5232: 5227: 5222: 5217: 5212: 5207: 5202: 5197: 5191: 5189: 5185: 5184: 5182: 5181: 5179:Temple menorah 5176: 5171: 5166: 5164:Staff of Moses 5161: 5156: 5155: 5154: 5149: 5144: 5139: 5134: 5129: 5124: 5116: 5111: 5106: 5101: 5096: 5091: 5086: 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Bloomsbury. 4282: 4276: 4259: 4253: 4238: 4232: 4215: 4209: 4194: 4188: 4171: 4165: 4159:. Bloomsbury. 4148: 4134: 4113: 4107: 4090: 4080:(3): 193–216. 4069: 4063: 4042: 4036: 4021: 4015: 3999: 3998: 3992: 3977: 3971: 3954: 3948: 3931: 3925: 3904: 3898: 3879: 3857: 3836: 3830: 3813: 3804: 3798: 3781: 3775: 3760: 3754: 3738: 3737: 3731: 3716: 3710: 3695: 3689: 3673: 3671: 3668: 3666: 3665: 3663:, p. 123. 3653: 3651:, p. 335. 3641: 3639:, p. 107. 3629: 3607: 3592:. p. 18. 3578: 3576:, p. 160. 3566: 3564:, p. 150. 3554: 3542: 3530: 3528:, p. 107. 3518: 3516:, p. 114. 3506: 3504:, p. 548. 3491: 3479: 3467: 3455: 3443: 3431: 3419: 3417:, p. 105. 3407: 3392: 3380: 3368: 3356: 3344: 3342:, p. 106. 3327: 3315: 3303: 3301:, p. 227. 3291: 3289:, p. 170. 3279: 3267: 3255: 3253:, p. 342. 3243: 3231: 3214: 3212:, p. 131. 3202: 3190: 3188:, p. 134. 3173: 3171:, p. 225. 3161: 3149: 3137: 3135:, p. 218. 3125: 3123:, p. 217. 3113: 3101: 3089: 3077: 3075:, p. 204. 3065: 3053: 3041: 3029: 3014: 3002: 3000:, p. 124. 2990: 2978: 2966: 2964:, p. 8-9. 2954: 2942: 2930: 2918: 2906: 2894: 2879: 2864: 2852: 2849:Jeremiah 16:14 2841: 2830: 2828:, p. 315. 2818: 2807: 2796: 2794:, p. 105. 2784: 2772: 2760: 2748: 2736: 2724: 2722:, p. 477. 2709: 2697: 2672: 2660: 2648: 2641: 2621: 2619:, p. 231. 2609: 2607:, p. 313. 2597: 2585: 2573: 2561: 2549: 2537: 2525: 2513: 2501: 2489: 2477: 2465: 2453: 2438: 2426: 2414: 2412:, p. 146. 2402: 2400:, p. 4–5. 2390: 2378: 2366: 2345: 2330: 2315: 2313:, p. 139. 2303: 2301:, p. 149. 2291: 2269: 2267:, p. 139. 2254: 2242: 2230: 2211: 2192: 2190:, p. xiv. 2177: 2165: 2163:, p. 327. 2150: 2131: 2129:, p. 476. 2108: 2105: 2104: 2062:(in Spanish). 2055: 2031: 2012: 1980: 1973: 1965: 1950: 1938: 1920: 1918: 1915: 1913: 1910: 1907: 1906: 1897: 1888: 1871: 1864: 1844: 1821: 1801: 1775: 1755: 1733: 1724: 1720:Land of Goshen 1711: 1702: 1661: 1644: 1624: 1622:, "going out", 1606: 1605: 1603: 1600: 1599: 1598: 1593: 1571: 1566: 1564:Moses in Islam 1561: 1556: 1554:Ipuwer Papyrus 1551: 1548:Book of Joshua 1544: 1543: 1540:Judaism portal 1529: 1513: 1510: 1487: 1484: 1462: 1461: 1441: 1439: 1427:Moses in Islam 1425:Main article: 1422: 1419: 1376:Gospel of John 1351:Gospel of Mark 1330: 1327: 1291:Pesaḥim (10:5) 1248:Jewish prayers 1240:Jewish culture 1234:Passover Seder 1225: 1222: 1220: 1217: 1212:Erich S. Gruen 1092: 1089: 1068: 1065: 1011:(the biblical 978:Books of Kings 893: 890: 888: 885: 782: 779: 717:(Gen. 46:28), 710:Book of Exodus 704: 701: 669: 666: 665: 664: 657: 650: 639: 633: 626: 610: 607: 542:asks the seer 532:brazen serpent 403:pillar of fire 250:Land of Goshen 237:Edward Poynter 225: 222: 193: 190: 150:Jewish prayers 21:Book of Exodus 15: 9: 6: 4: 3: 2: 6473: 6462: 6459: 6457: 6454: 6452: 6449: 6447: 6444: 6442: 6439: 6437: 6434: 6432: 6429: 6427: 6424: 6422: 6419: 6418: 6416: 6401: 6398: 6394: 6391: 6389: 6386: 6384: 6381: 6379: 6376: 6375: 6374: 6371: 6369: 6366: 6364: 6361: 6359: 6356: 6355: 6353: 6349: 6343: 6341: 6337: 6335: 6333: 6329: 6327: 6325: 6321: 6319: 6317: 6313: 6311: 6309: 6305: 6303: 6301: 6297: 6295: 6293: 6289: 6287: 6285: 6281: 6279: 6277: 6273: 6272: 6270: 6266: 6259: 6255: 6253: 6249: 6247: 6245: 6241: 6238: 6237: 6233: 6231: 6229: 6225: 6223: 6221: 6217: 6215: 6213: 6209: 6207: 6205: 6201: 6200: 6198: 6194: 6188: 6185: 6183: 6180: 6176: 6173: 6172: 6171: 6168: 6164: 6161: 6159: 6156: 6155: 6154: 6151: 6149: 6146: 6145: 6143: 6139: 6133: 6130: 6128: 6125: 6123: 6120: 6118: 6115: 6113: 6110: 6108: 6105: 6103: 6100: 6098: 6095: 6093: 6090: 6088: 6085: 6083: 6080: 6079: 6077: 6073: 6069: 6065: 6064:Finger of God 6061: 6056: 6052: 6045: 6040: 6038: 6033: 6031: 6026: 6025: 6022: 6006: 6003: 6001: 5998: 5996: 5995:Song of Songs 5993: 5992: 5990: 5986: 5980: 5977: 5975: 5972: 5970: 5967: 5965: 5962: 5961: 5959: 5955: 5949: 5946: 5944: 5941: 5939: 5936: 5934: 5931: 5929: 5926: 5924: 5921: 5919: 5916: 5914: 5911: 5910: 5908: 5904: 5901: 5897: 5887: 5884: 5882: 5879: 5877: 5874: 5872: 5869: 5867: 5864: 5862: 5859: 5858: 5856: 5852: 5846: 5843: 5841: 5838: 5836: 5833: 5832: 5830: 5826: 5816: 5813: 5811: 5808: 5806: 5805:Yehuda Matzos 5803: 5801: 5798: 5796: 5793: 5791: 5788: 5787: 5785: 5781: 5775: 5772: 5770: 5767: 5765: 5762: 5760: 5759:Matzo lasagna 5757: 5755: 5752: 5750: 5747: 5745: 5742: 5741: 5739: 5735: 5732: 5730: 5726: 5723: 5721: 5717: 5707: 5704: 5702: 5701:Szyk Haggadah 5699: 5697: 5694: 5692: 5689: 5687: 5684: 5682: 5679: 5678: 5676: 5674:Illustrations 5672: 5666: 5663: 5661: 5658: 5656: 5653: 5651: 5648: 5646: 5643: 5641: 5638: 5637: 5635: 5633: 5629: 5626: 5624: 5620: 5610: 5607: 5605: 5602: 5600: 5597: 5595: 5592: 5590: 5587: 5586: 5584: 5582: 5578: 5572: 5569: 5567: 5564: 5562: 5559: 5557: 5554: 5552: 5549: 5547: 5544: 5542: 5539: 5538: 5536: 5534: 5530: 5526: 5519: 5514: 5512: 5507: 5505: 5500: 5499: 5496: 5484: 5481: 5479: 5476: 5474: 5471: 5469: 5466: 5465: 5463: 5459: 5453: 5450: 5448: 5445: 5443: 5440: 5438: 5435: 5433: 5430: 5428: 5425: 5424: 5422: 5418: 5412: 5409: 5407: 5404: 5403: 5401: 5397: 5391: 5388: 5386: 5383: 5381: 5378: 5376: 5373: 5371: 5370:Exodus Rabbah 5368: 5366: 5365:Covenant Code 5363: 5361: 5358: 5356: 5353: 5352: 5350: 5346: 5340: 5337: 5335: 5332: 5330: 5327: 5326: 5324: 5320: 5314: 5311: 5309: 5306: 5304: 5301: 5299: 5296: 5294: 5291: 5289: 5286: 5284: 5281: 5279: 5276: 5274: 5271: 5269: 5266: 5264: 5261: 5260: 5258: 5256: 5252: 5246: 5243: 5241: 5238: 5236: 5233: 5231: 5228: 5226: 5223: 5221: 5218: 5216: 5213: 5211: 5208: 5206: 5203: 5201: 5198: 5196: 5193: 5192: 5190: 5186: 5180: 5177: 5175: 5172: 5170: 5167: 5165: 5162: 5160: 5157: 5153: 5152:undergarments 5150: 5148: 5145: 5143: 5140: 5138: 5135: 5133: 5130: 5128: 5125: 5123: 5120: 5119: 5117: 5115: 5112: 5110: 5107: 5105: 5102: 5100: 5097: 5095: 5092: 5090: 5087: 5085: 5082: 5080: 5077: 5075: 5072: 5070: 5067: 5065: 5062: 5061: 5059: 5055: 5049: 5046: 5044: 5041: 5039: 5036: 5034: 5031: 5029: 5026: 5024: 5021: 5019: 5016: 5014: 5011: 5009: 5006: 5004: 5001: 4999: 4996: 4994: 4991: 4989: 4986: 4984: 4981: 4979: 4976: 4974: 4971: 4969: 4966: 4964: 4961: 4960: 4958: 4954: 4948: 4945: 4943: 4940: 4938: 4935: 4933: 4930: 4928: 4925: 4923: 4920: 4918: 4915: 4913: 4910: 4908: 4905: 4903: 4900: 4898: 4895: 4894: 4892: 4888: 4881: 4880: 4876: 4875: 4869: 4864: 4862: 4857: 4855: 4850: 4849: 4846: 4839: 4835: 4832: 4831: 4820: 4815: 4811: 4805: 4800: 4799: 4792: 4791: 4786: 4780: 4776: 4772: 4767: 4763: 4757: 4753: 4752: 4746: 4742: 4736: 4732: 4728: 4723: 4719: 4713: 4710:. Lexington. 4709: 4708: 4702: 4698: 4692: 4688: 4687: 4681: 4677: 4671: 4667: 4663: 4662: 4656: 4646:on 2020-10-21 4642: 4638: 4637: 4629: 4624: 4620: 4614: 4610: 4606: 4601: 4597: 4591: 4586: 4585: 4578: 4574: 4570: 4566: 4562: 4556: 4552: 4548: 4543: 4542: 4537: 4531: 4527: 4523: 4522: 4517: 4513: 4509: 4505: 4501: 4497: 4496: 4490: 4486: 4480: 4476: 4471: 4470: 4465: 4459: 4455: 4454: 4448: 4447: 4442: 4436: 4432: 4428: 4427: 4422: 4418: 4414: 4408: 4404: 4403: 4397: 4396: 4391: 4385: 4381: 4380: 4374: 4373: 4368: 4362: 4358: 4354: 4353: 4348: 4344: 4340: 4336: 4332: 4327: 4323: 4317: 4313: 4309: 4304: 4300: 4294: 4290: 4289: 4283: 4279: 4273: 4269: 4265: 4260: 4256: 4250: 4246: 4245: 4239: 4235: 4229: 4225: 4221: 4216: 4212: 4206: 4202: 4201: 4195: 4191: 4185: 4181: 4177: 4172: 4168: 4162: 4158: 4154: 4149: 4145: 4141: 4137: 4131: 4127: 4123: 4119: 4114: 4110: 4104: 4100: 4096: 4091: 4087: 4083: 4079: 4075: 4070: 4066: 4060: 4056: 4052: 4051:Houtman, Cees 4048: 4043: 4039: 4033: 4029: 4028: 4022: 4018: 4012: 4008: 4007: 4001: 4000: 3995: 3989: 3985: 3984: 3978: 3974: 3968: 3964: 3960: 3955: 3951: 3945: 3941: 3937: 3932: 3928: 3922: 3918: 3913: 3912: 3905: 3901: 3895: 3891: 3887: 3886: 3880: 3876: 3872: 3868: 3867:j.ctvwrm4gj.6 3864: 3860: 3854: 3850: 3846: 3842: 3837: 3833: 3827: 3823: 3819: 3814: 3810: 3805: 3801: 3795: 3791: 3787: 3782: 3778: 3772: 3768: 3767: 3761: 3757: 3751: 3747: 3746: 3740: 3739: 3734: 3728: 3724: 3723: 3717: 3713: 3707: 3703: 3702: 3696: 3692: 3686: 3682: 3681: 3675: 3674: 3662: 3657: 3650: 3645: 3638: 3633: 3626: 3622: 3619: 3618: 3611: 3595: 3591: 3590: 3582: 3575: 3570: 3563: 3558: 3551: 3546: 3540:, p. 53. 3539: 3534: 3527: 3522: 3515: 3510: 3503: 3498: 3496: 3488: 3483: 3476: 3471: 3465:, p. 20. 3464: 3459: 3452: 3447: 3440: 3435: 3429:, p. 75. 3428: 3423: 3416: 3411: 3405:, p. 19. 3404: 3399: 3397: 3390:, p. 26. 3389: 3384: 3378:, p. 10. 3377: 3372: 3366:, p. 43. 3365: 3360: 3354:, p. 53. 3353: 3348: 3341: 3336: 3334: 3332: 3324: 3319: 3312: 3307: 3300: 3295: 3288: 3283: 3277:, p. 37. 3276: 3271: 3265:, p. 35. 3264: 3259: 3252: 3247: 3240: 3235: 3229:, p. 34. 3228: 3223: 3221: 3219: 3211: 3206: 3199: 3194: 3187: 3182: 3180: 3178: 3170: 3165: 3158: 3153: 3147:, p. 86. 3146: 3145:Eskenazi 2009 3141: 3134: 3129: 3122: 3117: 3110: 3105: 3099:, p. 99. 3098: 3093: 3087:, p. 49. 3086: 3081: 3074: 3069: 3063:, p. 10. 3062: 3057: 3050: 3045: 3039:, p. 28. 3038: 3037:Dijkstra 2006 3033: 3027:, p. 41. 3026: 3025:Bartusch 2003 3021: 3019: 3011: 3006: 2999: 2994: 2988:, p. 96. 2987: 2982: 2975: 2974:Barmash 2015b 2970: 2963: 2962:Barmash 2015b 2958: 2951: 2946: 2939: 2934: 2928:, p. 55. 2927: 2922: 2916:, p. 41. 2915: 2910: 2903: 2902:Barmash 2015b 2898: 2892:, p. 50. 2891: 2886: 2884: 2877:, p. 40. 2876: 2871: 2869: 2861: 2856: 2850: 2845: 2839: 2838:Jeremiah 15:1 2834: 2827: 2822: 2816: 2811: 2805: 2800: 2793: 2788: 2782:, p. 85. 2781: 2776: 2770:, p. 84. 2769: 2764: 2757: 2752: 2746:, p. 78. 2745: 2744:Redmount 2001 2740: 2733: 2728: 2721: 2716: 2714: 2706: 2701: 2686: 2682: 2676: 2670:, p. 65. 2669: 2668:Redmount 2001 2664: 2657: 2652: 2644: 2638: 2634: 2633: 2625: 2618: 2613: 2606: 2601: 2594: 2593:Barmash 2015b 2589: 2583:, p. 49. 2582: 2577: 2570: 2565: 2558: 2557:Barmash 2015b 2553: 2547:, p. 69. 2546: 2541: 2534: 2529: 2522: 2517: 2510: 2505: 2498: 2493: 2486: 2481: 2475:, p. 88. 2474: 2469: 2463:, p. 46. 2462: 2457: 2451:, p. 11. 2450: 2445: 2443: 2435: 2430: 2423: 2418: 2411: 2410:Bandstra 2008 2406: 2399: 2398:McKenzie 2005 2394: 2387: 2386:Bandstra 2008 2382: 2375: 2370: 2364:, p. 60. 2363: 2362:Redmount 2001 2358: 2356: 2354: 2352: 2350: 2342: 2341:Redmount 2001 2337: 2335: 2327: 2322: 2320: 2312: 2307: 2300: 2295: 2287: 2283: 2279: 2273: 2266: 2261: 2259: 2251: 2246: 2240:, p. 94. 2239: 2234: 2228:, p. 73. 2227: 2222: 2220: 2218: 2216: 2209:, p. 59. 2208: 2207:Redmount 2001 2203: 2201: 2199: 2197: 2189: 2184: 2182: 2174: 2169: 2162: 2157: 2155: 2148:, p. 87. 2147: 2146:Redmount 2001 2142: 2140: 2138: 2136: 2128: 2123: 2121: 2119: 2117: 2115: 2113: 2102: 2097: 2093: 2089: 2085: 2081: 2077: 2073: 2069: 2065: 2061: 2056: 2053: 2042: 2038: 2034: 2028: 2024: 2023: 2018: 2013: 2001: 1997: 1993: 1989: 1985: 1984:Herzog, Ze'ev 1981: 1978: 1975: 1974: 1969: 1963:, p. 81. 1962: 1957: 1955: 1947: 1942: 1936:, p. 36. 1935: 1930: 1928: 1926: 1921: 1901: 1892: 1885: 1881: 1875: 1867: 1861: 1857: 1856: 1847: 1841: 1837: 1836: 1828: 1824: 1818: 1814: 1813: 1804: 1798: 1794: 1789: 1788: 1778: 1772: 1768: 1767: 1758: 1752: 1748: 1747: 1737: 1728: 1721: 1715: 1706: 1699: 1695: 1690: 1686: 1681: 1677: 1672: 1665: 1658: 1654: 1648: 1641: 1636: 1635: 1628: 1621: 1617: 1611: 1607: 1597: 1594: 1591: 1589: 1583: 1579: 1578:Bo (parashah) 1575: 1572: 1570: 1567: 1565: 1562: 1560: 1557: 1555: 1552: 1549: 1546: 1545: 1541: 1530: 1527: 1516: 1509: 1507: 1502: 1498: 1494: 1483: 1481: 1477: 1473: 1469: 1458: 1449: 1445: 1442:This section 1440: 1437: 1433: 1432: 1428: 1418: 1416: 1412: 1408: 1404: 1403:Justin Martyr 1400: 1395: 1393: 1392:typologically 1389: 1385: 1384:1 Corinthians 1381: 1377: 1372: 1369:committed by 1368: 1364: 1360: 1356: 1352: 1348: 1344: 1343:New Testament 1340: 1336: 1326: 1324: 1320: 1316: 1312: 1308: 1303: 1301: 1297: 1292: 1288: 1284: 1280: 1272: 1267: 1263: 1261: 1257: 1253: 1249: 1245: 1241: 1235: 1231: 1216: 1213: 1208: 1206: 1202: 1198: 1193: 1191: 1187: 1183: 1179: 1175: 1171: 1167: 1163: 1158: 1156: 1152: 1148: 1144: 1143:Against Apion 1140: 1136: 1134: 1130: 1129: 1128:Against Apion 1124: 1113: 1108: 1106: 1102: 1098: 1088: 1086: 1081: 1079: 1075: 1064: 1055: 1051: 1047: 1043: 1039: 1034: 1030: 1025: 1023: 1018: 1014: 1010: 999: 995: 991: 987: 983: 982:golden calves 979: 975: 971: 967: 963: 958: 956: 952: 948: 943: 941: 937: 933: 929: 925: 921: 917: 909: 908: 902: 898: 884: 882: 878: 874: 873:Lester Grabbe 870: 865: 863: 859: 855: 849: 846: 842: 838: 834: 830: 826: 822: 817: 815: 814:Tribe of Levi 811: 807: 803: 795: 791: 787: 778: 775: 764: 759: 755: 750: 748: 744: 740: 736: 731: 726: 724: 720: 716: 711: 700: 698: 693: 692:founding myth 688: 686: 679: 675: 662: 658: 655: 654:Holiness Code 651: 648: 644: 640: 637: 634: 631: 627: 624: 621: 620: 619: 617: 606: 604: 600: 596: 591: 589: 585: 581: 577: 573: 569: 565: 561: 557: 553: 549: 545: 541: 537: 533: 528: 526: 522: 518: 517:Promised Land 513: 509: 508:Kadesh Barnea 504: 502: 498: 494: 490: 485: 480: 478: 474: 470: 466: 462: 457: 455: 451: 447: 443: 439: 435: 431: 427: 418: 414: 412: 408: 404: 400: 395: 393: 389: 385: 381: 377: 373: 369: 364: 362: 357: 349: 345: 341: 337: 334: 329: 325: 321: 317: 313: 312:Promised Land 309: 305: 300: 296: 294: 290: 286: 282: 278: 274: 270: 266: 261: 259: 255: 251: 247: 238: 234: 230: 221: 219: 215: 211: 207: 203: 199: 189: 187: 183: 179: 178:life of Moses 175: 171: 167: 163: 159: 155: 151: 147: 142: 140: 136: 132: 128: 124: 120: 115: 113: 109: 108:Promised Land 105: 101: 97: 93: 89: 85: 81: 77: 76:founding myth 57: 53: 49: 42: 41:David Roberts 38: 34: 30: 26: 22: 6451:Origin myths 6373:Alternatives 6339: 6331: 6326:(2007 film) 6323: 6315: 6307: 6299: 6291: 6283: 6275: 6251: 6243: 6234: 6227: 6219: 6211: 6203: 6186: 6075:Commandments 5957:Laws/customs 5948:Pesach Sheni 5845:Potato kugel 5828:Main courses 5800:René Neymann 5795:Manischewitz 5769:Matzah pizza 5665:Vehi Sheamda 5545: 5467: 5406:Nash Papyrus 5089:Burning bush 5084:Bronze laver 5079:Asherah pole 4877: 4818: 4797: 4774: 4750: 4730: 4706: 4685: 4660: 4648:. Retrieved 4641:the original 4634: 4608: 4583: 4550: 4520: 4499: 4493: 4474: 4456:. Eerdmans. 4452: 4425: 4401: 4378: 4351: 4347:Klein, Isaac 4330: 4311: 4287: 4267: 4243: 4223: 4199: 4182:. Springer. 4179: 4156: 4117: 4098: 4077: 4073: 4054: 4030:. Eerdmans. 4026: 4009:. Eerdmans. 4005: 3982: 3962: 3939: 3910: 3884: 3840: 3821: 3808: 3789: 3765: 3744: 3721: 3700: 3679: 3670:Bibliography 3661:Coomber 2012 3656: 3649:Assmann 2018 3644: 3632: 3616: 3610: 3598:. 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