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

Joel S. Baden[45] noted the presence of Semitic-speaking slaves hinein Egypt who sometimes escaped rein small numbers as potential inspirations for the Exodus.[46] 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 have disposed some native Canaanites to adopt into their own mythology the exodus story of a small group of Egyptian refugees.

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 hinein the perception of Second Temple Judaism at the time of the Liedertext's redaction by the Priestly writers: the Tabernacle is the place where God is physically present, where, through the priesthood, Israel could be rein direct, literal communion with him.[26]

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Most scholars who accept a historical core of the exodus date this possible exodus group to the thirteenth century BCE at the time of Ramses II (19th dynasty), with some instead dating it to the twelfth century BCE under Ramses III (20th dynasty).[5] Evidence rein favor of historical traditions forming a background to the Exodus myth include the documented movements of small groups of Ancient Semitic-speaking peoples into and out of Egypt during the 18th and 19th dynasties, some elements of Egyptian folklore and culture mentioned in the Exodus narrative,[43] and the names Moses, Aaron and Phinehas, which seem to have an Egyptian origin.

[14] No modern attempt to identify a historical Egyptian as a prototype for Moses has found wide acceptance, and no period rein 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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He hardens their Laboratorium and orders the killing of all newborn boys. A Levite woman named Jochebed saves her baby by Situation him adrift on the Nile in an ark of bulrushes. Pharaoh's daughter finds the child, names him Moses, and brings him up as her own.

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[10] Hinein the first book of the Pentateuch, the Book of Schöpfungsgeschichte, the Israelites had come to live rein Egypt rein the Boden of Goshen during a famine, under the protection of an Israelite, Joseph, who had become a high official in the court of the Egyptian pharaoh. Exodus begins with the death of Joseph and the ascension of a new pharaoh "who did not know Joseph" (Exodus 1:8).[10]

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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.[73] Fruchtfleisch Walter Bartusch notes that the nehushtan is not mentioned at any prior point in Kings, and suggests that the brazen serpent welches brought to Jerusalem from the Northern Kingdom after its destruction in 722 BCE.[72]

Moses comes down from the mountain, smashes the stone tablets rein anger, and commands the Levites to massacre the unfaithful Israelites. God commands Moses to construct two new tablets. Moses ascends the mountain again, where God dictates the Ten Commandments for Moses to write on the tablets.

Geography of the Book of Exodus, with the Nile River and its delta, left, the Red Sea and Sinai desert, center, and the land of Israel, upper right As desert life proves arduous, the Israelites complain and long for Egypt, but God miraculously provides manna for them to eat and water to drink. The Israelites arrive at the mountain of God, Exodus Wallet where Moses's father-hinein-law Jethro visits Moses; at his suggestion, Moses appoints judges over Israel. God asks whether they will agree to Beryllium his people – They accept. The people gather at the foot of the mountain, and with thunder and lightning, fire and clouds of smoke, the sound of trumpets, and the trembling of the mountain, God appears on the peak, and the people see the cloud and hear the voice (or possibly sound) of God.

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