( It should be noted that in the account given of the same events, in rabbinic sources ( b. Talmud Shabbat 99a ; Exodus Rabbah 41 ) and in the Qur ' an, Aaron is not the idol-maker and upon Moses ' return begged his pardon as he had felt mortally threatened by the Israelites ( Quran 7: 142-152 ).

William Albright held a more favorable view towards the traditional views regarding Moses, and accepted the essence of the biblical story, as narrated between Exodus 1: 8 and Deuteronomy 34: 12, but recognized the impact that centuries of oral and written transmission have had on the account, causing it to acquire layers of accretions.

The verb " pasàch " () is first mentioned in the Torah account of the Exodus from Egypt (), and there is some debate about its exact meaning: the commonly held assumption that it means " He passed over ", in reference to God " passing over " the houses of the Hebrews during the final of the Ten Plagues of Egypt, stems from the translation provided in the Septuagint ( παρελευσεται in, and εσκεπασεν in ).

Historical criticism has identified two accounts of the tabernacle in Exodus, a briefer account and a longer one.

In his Against Apion, the 1st-century CE historian Josephus Flavius debates the synchronism between the Biblical account of the Exodus of the Israelites from Egypt, and two Exodus-like events that the Egyptian historian Manetho apparently mentions.

The account of the Exodus is given particular attention in the readings since it is considered to be the Old Testament antetype of Christian salvation.

The strange account in Exodus 4. 24 where Yahweh meets Moses by the way and tries to kill him is retold in a way that attributes the attack to Mastema instead ( Jubilees 48: 1-3 ).

According to the Torah account, the Lord had driven them out before the Edomites, descendants of Abraham, some time before the Exodus.

The name ' Elim ' was taken from the account in the Book of Exodus, chapter 15, verse 27, where the Israelites, leaving the bondage of Egypt under the leadership of Moses, found an oasis called Elim: " Then they came to Elim, where there were twelve wells of water and seventy palm trees ; so they camped there by the waters.

The more elusive the facts, the more the data elude direct human perception, the more inevitable and indispensable the myth ( as in string theory, psychoanalytic theory, the biblical account of the Exodus, creation, and eschatology ).

At least three of these readings and associated psalms must be read, which must include the account of the first Passover from the Book of Exodus.

In the Torah's account of the journey of the Israelites after the Exodus, Machir ( the individual ) is portrayed as conquering the territories known as Gilead and Bashan, which had previously been occupied by Amorites.

The account of the Exodus of the Israelites from Egypt is also consistent with the identification of Nachal Mitzarayim with the Pelusian arm and not the Wadi El-Arish.

Richard Elliott Friedman says " at a minimum we can say that the writer of the golden calf account in Exodus seems to have taken the words that were traditionally ascribed to Jeroboam and placed them in the mouths of the people.

P provides chapters 25-31, the elaborate blueprints for the traveling tent-sanctuary, Exodus then switches back to J for the Golden Calf story, and P concludes with the account of the construction of the sanctuary.

According to the Biblical account ( Exodus 25: 19 ; 37: 6 ), the mercy seat was manufactured from pure gold, and was the same width and breadth as the Ark beneath it – 2. 5 cubits long, and 1. 5 cubits wide ; the Ark and mercy seat were, according to this passage, kept inside the Holy of Holies – the Temple's innermost sanctuary, the Sanctum Sanctorum, which was separated from the remainder of the temple by a thick curtain ( parochet ), because the ark and mercy seat were associated with the presence of Yahweh.

By the same account of The Exodus then, Nahshon did not survive the forty year sojourn in the wilderness to enter the Promised Land.

Some have interpreted the document as an Egyptian account of the Plagues of Egypt and the Exodus in the Old Testament of the Bible, and it is often cited as proof for the Biblical account by various religious organisations.

Roland Enmarch, author of a new translation of the papyrus, notes: " The broadest modern reception of Ipuwer amongst non-Egyptological readers has probably been as a result of the use of the poem as evidence supporting the Biblical account of the Exodus.

On a literal reading, these are similar to aspects of the Exodus account.

While the story in the books of Exodus, Numbers and Deuteronomy is the best-known account of the Exodus, there are over a hundred and fifty references scattered through the Bible.

The earliest non-Biblical account of the Exodus is in the writings of the Greek author Hecataeus of Abdera: the Egyptians blame a plague on foreigners and expel them from the country, whereupon Moses, their leader, takes them to Canaan, where he founds the city of Jerusalem.

Raymond Brown sees the story as patterned on the Exodus story of the killing of the Hebrew firstborn by Pharaoh and the birth of Moses.

Until the 18th century, the general belief in Christendom was that the earth was created about 4, 000-5, 500 years before the birth of Christ, and that the Garden of Eden, the Flood, the Tower of Babel, and the stories of Abraham and the Exodus described actual events, constituting a genuine narrative history from Creation to the founding of Israel.

Blackburn provides examples of Old Testament moral criticisms such as the phrase in Exodus 22: 18 that has " helped to burn alive tens or hundreds of thousands of women in Europe and America ": " Thou shalt not suffer a witch to live ," and notes that the Old Testament God apparently has " no problems with a slave-owning society ", considers birth control a crime punishable by death, and " is keen on child abuse ".

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 when she gave birth to Moses ; rabbinical literature regards this to have been alluded to by the biblical description of the dedication of the Israelite altar, at which 130 shekel weight of silver was offered.

Some Rabbinic scholars maintain that Job was in fact one of three advisors that Pharaoh consulted, prior to taking action against the increasingly multiplying " Children of Israel " mentioned in the Book of Exodus during the time of Moses ' birth.

After studying film in London, he became assistant director to Otto Preminger on Exodus ( 1960 ), Leon Uris's epic about the birth of Israel.

In the Hebrew Bible and the Qur ' an, Aaron ( or ; Ahărōn, Hārūn, Greek ( Septuagint ): Ααρών ), who is often called "' Aaron the Priest "' () and once Aaron the Levite () ( Exodus 4: 14 ), was the older brother of Moses, ( Exodus 6: 16-20, 7: 7 ; Qur ' an 28: 34 ) and a prophet of God.

He, along with Moses, performed " signs " before his people which impressed them with a belief in the reality of the divine mission of the brothers ( Exodus 4: 15 – 16 ).

At the command of Moses he stretched out his rod in order to bring on the first of three plagues ( Exodus 7: 19, 8: 1, 12 ).

In the infliction of the remaining plagues, he appears to have acted merely as the attendant of Moses, whose outstretched rod drew the divine wrath upon the Pharaoh and his subjects ( Exodus 9: 23, 10: 13, 22 ).

At the battle with Amalek, he is chosen with Hur to support the hand of Moses that held the " rod of God " ( Exodus 17: 9 ).

It was during the prolonged absence of Moses that Aaron yielded to the clamors of the people, and made a Golden Calf as a visible image of the divinity who had delivered them from Egypt ( Exodus 32: 1-6 ).

) At the intercession of Moses, Aaron was saved from the plague which smote the people ( Deuteronomy 9: 20, Exodus 32: 35 ), although it was against Aaron ’ s tribe of Levi that the work of punitive vengeance was committed ( Exodus 32: 26 ).

In the Book of Exodus, Amram () Arabic عمران Imran, is the father of Aaron, Moses, and Miriam and the husband of Jochebed.

The Exodus Rabbah argues that when the Pharaoh instructed midwives to throw male children into the Nile, Amram divorced Jochebed, who was three months pregnant with Moses at the time, arguing that there was no justification for the Israelite men to father children if they were just to be killed ; however, the text goes on to state that Miriam, his daughter, chided him for his lack of care for his wife's feelings, persuading him to recant and marry Jochebed again.

According to some traditional interpretations of the Book of Exodus, Book of Numbers, and the Letter to the Hebrews the Ark also contained Aaron's rod, a jar of manna and the first Torah scroll as written by Moses ; however, the first of the Books of Kings says that at the time of king Solomon, the Ark contained only the two Tablets of the Law.

According to the Book of Exodus, the Ark was built at the command of God, in accordance with the instructions given to Moses on Mount Sinai.

According to the Book of Exodus, God instructed Moses on Mount Sinai during his 40-day stay upon the mountain within the thick cloud and darkness where God was ( Ex.

Moses instructed Bezalel and Oholiab to construct the Ark ( Exodus 31 ).

The book is as intriguing for the themes it leaves out as for what it includes: the ark of the covenant, which is given so much importance in the stories of Moses and Joshua, is almost entirely missing, cooperation between the various tribes is limited, and there is no mention of a central shrine for worship or of a high priest ( the office to which Aaron was appointed at the end of the Exodus story ).

As in the Greek usage and in the Benedictine, certain canticles like the Song of Moses ( Exodus xv.

:* Shemot, on Exodus 1-5: Affliction in Egypt, Moses is found and called, Pharaoh

:* Ki Tisa, on Exodus 30-34: Census, anointing oil, golden calf, stone tablets, Moses radiant

Jewish and Christian tradition viewed Moses as the author of Exodus and the entire Pentateuch, but by the end of the 19th century the increasing awareness of the discrepancies, inconsistencies, repetitions and other features of the Pentateuch had led scholars to abandon this idea.

The theophany in Exodus begins " the third day " from their arrival at Sinai in chapter 19: Yahweh and the people meet at the mountain, God appears in the storm and converses with Moses, giving him the Ten Commandments while the people listen.

It describes events in the Old Testament of the Bible, specifically Exodus 7: 16: " And the Lord spoke unto Moses, go unto Pharaoh, and say unto him, thus saith the Lord, Let my people go, that they may serve me ", in which God commands Moses to demand the release of the Israelites from bondage in Egypt.

Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus.