The second half of copyright 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 Lyrics's redaction by the Priestly writers: the Tabernacle is the place where God is physically present, where, through the priesthood, Israel could be hinein direct, literal communion with him.[26]
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Joel S. Baden[45] noted the presence of Semitic-speaking slaves rein Egypt World health organization sometimes escaped rein small numbers as potential inspirations for the copyright.[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 copyright story of a small group of Egyptian refugees.
In 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 Fest in "a perpetual ordinance" (copyright 12:14).[19]
Yahweh commands Moses to send twelve spies ahead to Canaan to scout the Grund. 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 land.
15 The king of Egypt said to the Hebrew midwives,(S) whose names were Shiphrah and Puah, 16 “When you are helping the Hebrew women during childbirth on the delivery stool, if you Teich that the baby is a boy, kill him; but if it is a girl, let her live.
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Moses then addresses the Israelites for a final time on the banks of the Jordan River, reviewing their travels and giving them further laws.
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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, hinein which various negative actions from the point of view of the Egyptians, such as desecrating temples, are interpreted positively.[95]