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According to traditional rabbinic biblical chronology, Moses was 80 years old when the Exodus occurred, the Israelites had been in Egypt for 210 years in total, and thus in combination with the rabbinical claim that Jochebed was born on the border of Egypt, as her parents had entered it, this would require Jochebed to have been 130 years old ...
Chapter 2 begins with the birth of Moses, and continues: A certain member of the house of Levi went and took [into his household as his wife] a woman of Levi. The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months.
The Exodus 2:5) does not give a name to Pharaoh's daughter or to her father; she is referred to in Hebrew as Baṯ-Parʿo (Hebrew: בת־פרעה), "daughter of Pharaoh." [1] The Book of Jubilees 47:5 and Josephus both call her Thermouthis (Greek: Θερμουθις), also transliterated as Tharmuth and Thermutis, the Greek name of Renenutet, a fertility deity depicted as an Egyptian cobra.
The firstborn or firstborn son (Hebrew בְּכוֹר bəḵōr) is an important concept in Judaism.The role of firstborn son carries significance in the redemption of the first-born son, in the allocation of a double portion of the inheritance, and in the prophetic application of "firstborn" to the nation of Israel.
Zipporah [a] is mentioned in the Book of Exodus as the wife of Moses, and the daughter of Jethro, the priest and prince of Midian. [1] She is the mother of Moses' two sons: Eliezer, and Gershom. In the Book of Chronicles, two of her grandsons are mentioned: Shebuel, son of Gershom; and Rehabiah, son of Eliezer (1 Chronicles 23:16–17).
Reading Exodus 2:23–25, the Jerusalem Talmud taught that God redeemed the Israelites from Egypt for five reasons: (1) because of the tribulation reported in Exodus 2:23, (2) because of the entreaty reported in Exodus 2:23, (3) because of the merit of the ancestors reported in Exodus 2:24, (4) because of repentance, as Exodus 2:25 says, " God ...
Redemption is required for "the first to exit the womb" (Exodus 13:2) so it is not performed if a daughter is born first. If a woman gives birth to a second son vaginally when the first son was born by caesarean section, that child is not redeemed either. [14]
However, later in the book (2 Samuel 21:8) there is a mention of her five sons. In response to this discrepancy, the Talmud poses an idea similar to adoption; suggesting that her sister Merab gave birth to the children, but Michal was the one who raised them, and they therefore belonged to her.