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Many other scholars reject this view, and instead Tümpel the biblical exodus traditions as the invention of the exilic and Postalisch-exilic Jewish community, with little to no historical basis.[27] Lester Grabbe, for instance, argues that "[t]here is no compelling reason that the exodus has to be rooted in history",[51] 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.God elects Israel for salvation because the "sons of Israel" are "the firstborn son" of the God of Israel, descended through Shem and Abraham to the chosen line of Jacob whose name is changed to Israel. The goal of the divine plan hinein Exodus is a return to humanity's state in Eden, so that God can dwell with the Israelites as he had with Adam and Eve through the Ark and Tabernacle, which together form a model of the universe; hinein later Abrahamic religions Israel becomes the guardian of God's plan for humanity, to bring "God's creation blessing to mankind" begun in Adam.[31]
The second half of Exodus marks the point at which, and describes the process through which, God's theophany becomes a permanent presence for Israel via the Tabernacle. That so much of the book (chapters 25–31, 35–40) describes the plans of the Tabernacle demonstrates the importance it played in the perception of Second Temple Judaism at the time of the Liedtext's redaction by the Priestly writers: the Tabernacle is the place where God is physically present, where, through the priesthood, Israel could Beryllium rein direct, literal communion with him.[26]
They wreak havoc until the Pharaoh and his son chase them out to the borders of Syria, where Osarseph gives the lepers a law code and changes his name to Moses. The identification of Osarseph with Moses hinein Manetho's account may be an interpolation or may come from Manetho.[89][90][88]
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Some of the earliest evidence for Judahite traditions of the exodus is found rein Psalm 78, which portrays the Exodus as beginning a history culminating hinein 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 hinein 722 BCE, she concludes that it must have been written before then.[67] The psalm's version of the Exodus contains some important differences from what is found rein the Pentateuch: there is no mention of Moses, and the manna is described as "food of the mighty" rather than as bread hinein the wilderness.
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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 Boden.
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) hinein chapter 19.
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There are two main positions on the historicity of the Exodus rein modern scholarship.[1] The majority position is that the biblical Exodus narrative has some historical Stützpunkt, although there is little of historical fact in it.
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 Ezra, the leader of the Jewish community on its return from Babylon, a pivotal role in its promulgation.[79] Many theories have been advanced to explain the composition of the first five books of the Bible, but two have been especially influential.[80] The first of these, Persian Imperial authorisation, advanced by Peter Ungehindert hinein 1985, is that the Persian authorities required the Jews of Jerusalem to present a single body of law as the price of local autonomy.
Hinein the final plague, 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 Veranstaltung rein "a perpetual ordinance" (Exodus 12:14).[19]
[68] Nadav Na'aman argues for other signs that the Exodus welches a tradition rein Judah before the destruction of the northern kingdom, including the Song of the Sea and Psalm 114, as well as the great political importance that the narrative came to assume there.[60][i]
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