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Most commentators divide Numbers into three sections based on locale (Mount Sinai, Kadesh-Barnea and the plains of Moab), linked by two travel sections; [7] an alternative is to see it as structured around the two generations of those condemned to die in the wilderness and the new generation who will enter Canaan, making a theological distinction between the disobedience of the first ...
The traditional identification of Mount Sinai as one of the mountains at the southern tip of the Sinai Peninsula would imply that Taberah and Kibroth-hattaavah was/were probably in the Wadi Murrah, about 30 miles north-east of the southern tip, and exactly a day's journey from 'Ain Hudherah; in this area, at the Erweis el-Ebeirig, an ancient ...
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. [22]
Mount Sinai, showing the approach to Mount Sinai, 1839 painting by David Roberts, in The Holy Land, Syria, Idumea, Arabia, Egypt, and Nubia. The biblical account of the giving of the instructions and teachings of the Ten Commandments was given in the Book of Exodus, primarily between chapters 19 and 24, during which Sinai is mentioned by name twice, in Exodus 19:2; 24:16.
Marah (Hebrew: מָרָה meaning 'bitter') is one of the locations which the Exodus identifies as having been travelled through by the Israelites, during the Exodus. [1] [2] The liberated Israelites set out on their journey in the desert, somewhere in the Sinai Peninsula. It becomes clear that they are not spiritually free.
In Talmudic times, readings from the Torah within the synagogues were rendered, verse-by-verse, into an Aramaic translation. To this day, the oldest surviving custom with respect to the Yemenite Jewish prayer-rite is the reading of the Torah and the Haftara with the Aramaic translation (in this case, Targum Onkelos for the Torah and Targum Jonathan ben 'Uzziel for the Haftarah).
The Finger of God is a phrase used in the Pentateuch or the Five Books of Moses, specifically in the Book of Exodus, to describe an expression of God's power and authority. In Exodus 8:19, Pharaoah's magicians acknowledge the plagues as the finger of God, referring to the harsh natural phenomena that God has brought upon Egypt.
These have been differentiated as the "Small Covenant Code" (Exodus 34) and the "Large Covenant Code" (Exodus 20–23). [ 14 ] [ 15 ] [ 16 ] These views are not mutually exclusive. Aaron (2006), for example, discusses how the "Exodus 34 Decalogue", while presented as the Ten Commandments, appears to be a reworking of the Covenant Code.