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 ).

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.

They gained a second hearing with Pharaoh and changed Moses ' rod into a serpent, but Pharaoh's magicians did the same with their rods.

In response, Moses bade Joshua lead the men to fight while he stood on a hill with the rod of God in his hand.

As long as Moses held the rod up, Israel dominated the fighting, but if Moses let down his hands, the tide of the battle turned in favor of the Amalekites.

This account further testifies that all Egyptian temples of Isis thereafter contained a rod, in remembrance of that used for Moses ' miracles.

Aaron's rod refers to any of the staves carried by Moses ' brother, Aaron, in the Old Testament of the Bible.

The Bible tells how, along with Moses ' rod, Aaron's rod was endowed with miraculous power during the Plagues of Egypt that preceded the Exodus.

The rods of both Moses and Aaron were endowed with miraculous power during the Plagues of Egypt ( Exodus 7: 17, 8: 5, 8: 16-17, 9: 23, and 10: 13 ); God commanded Moses to raise his rod over the Red Sea when it was to be parted ( Exodus 14: 16 ) and in prayer over Israel in battle ( Exodus 17: 9 ); Moses brings forth water from a stone using his rod ( Exodus 17, Numbers 20: 11 ).

In Exodus 7 ( Parshat Va ' eira in the Torah ), God sends Moses and Aaron to Pharaoh once more, instructing Aaron that when Pharaoh demands to see a miracle, he is to " cast down his rod " and it will become a serpent.

It is likewise the holy rod with which Moses worked ( Exodus 4: 20, 21 ), with which Aaron performed wonders before Pharaoh ( Exodus 7: 10 ), and with which, finally, David slew the giant Goliath ( I Samuel 17: 40 ).

When Moses entered Jethro's household he read the Name, and by means of it was able to draw up the rod, for which service Zipporah, Jethro's daughter, was given to him in marriage.

When Moses, at Jethro's request, went in search of it, the rod was brought to him by an angel.

This typological explanation of Moses ' rod as the cross is not a novel one.

) says: " This rod of Moses, with which he subdued the Egyptians, is the symbol of the cross of Jesus, who conquered the world.

If Wilhelm Reich is the Moses who has led them out of the Egypt of sexual slavery, Dylan Thomas is the poet who offers them the Dionysian dialectic of justification for their indulgence in liquor, marijuana, sex, and jazz.

His credulity is perhaps best illustrated in his introduction to The Emancipation Of Massachusetts, which purports to examine the trials of Moses and to draw a parallel between the leader of the Israelite exodus from Egypt and the leadership of the Puritan clergy in colonial New England.

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.

The other account is found in Deuteronomy 10: 6, where Moses is reported as saying that Aaron died at Moserah and was buried there.

( 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 ).

This is the reason that Alfred divided his code into precisely 120 chapters: 120 was the age at which Moses died and, in the number-symbolism of early medieval biblical exegetes, 120 stood for law.

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

According to biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the levites – the Gershonites, Kohathites, Merarites, and Aaronids ; Aaron – the eponymous ancestor of the Aaronids – couldn't be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses ( brother of Aaron ), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites ( without identifying their names ).

The first one is Amram the father of Moses and the second one is Joachim the father of Mary, the mother of Jesus.

Amram, the father of Moses and Aaron, is a revered patriarch of Islam.

In some legends, Abaddon is identified as a realm where the " damned " lie in fire and snow, one of the places in " Hell " that Moses visited.

The book is structured in two roughly equal parts, the story of the campaigns of the Israelites in central, southern and northern Canaan and the destruction of their enemies, followed by the division of the conquered land among the twelve tribes ; the two parts are framed by set-piece speeches by God and Joshua commanding the conquest and at the end warning of the need for faithful obedience of the Law ( torah ) revealed to Moses.

God's commission to Joshua in chapter 1 is framed as a royal installation, the people's pledge of loyalty to Joshua as successor Moses recalls royal practices, the covenant-renewal ceremony led by Joshua was the prerogative of the kings of Judah, and God's command to Joshua to meditate on the " book of the law " day and night parallels the description of Josiah in 2 Kings 23: 25 as a king uniquely concerned with the study of the law — not to mention their identical territorial goals ( Josiah died in 609 BCE while attempting to annex the former Israel to his own kingdom of Judah ).

* Joshua's vision of the " commander of Yahweh's army " ( 5: 13 – 15 ) is reminiscent of the divine revelation to Moses in the burning bush ( Ex.

* Joshua successfully intercedes on behalf of the Israelites when Yahweh is angry for their failure to fully observe the " ban " ( herem ), just as Moses frequently persuaded God not to punish the people ( Ex.

The " servant of Yahweh " can be interpreted as any of three plausible characters: the first is an individual chosen by God, like Moses, Hezekiah, Josiah, Cyrus, etc., who is identified as a messianic figure of the future.

The people murmur against God and are punished by fire ; Moses complains of the stubbornness of the Israelites and is ordered to choose seventy elders to assist him in the government of the people.

Miriam and Aaron insult Moses at Hazeroth, which angers God ; Miriam is punished with leprosy and is shut out of camp for seven days, at the end of which the Israelites proceed to the desert of Paran.

Moses is ordered to make plates to cover the altar with the two hundred fifty censers left after the destruction of Korah's band.

However an alternative explanation is that Jude quotes the Book of Enoch aware that verses 14-15 are in fact an expansion of the words of Moses from Deuteronomy 33: 2.

Most of these communities ( with some exceptions such as the Yemenites ) do in fact use much the same religious ritual as the Sephardim proper and, like them, base their religious law on the Shulchan Aruch without the glosses of Moses Isserles.

Moses Finley underscores that the fact helots could serve as hoplites constituted a grave flaw in the system.

According to King's Handbook of Springfield, by Moses King, the Pioneer Valley " is not an ordinary river channel ; it is, in fact, a trough between two systems of mountains.

According to some Biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the levites-the Gershonites, Kohathites, Merarites, and Aaronids ; Aaron — the eponymous ancestor of the Aaronids — couldn't be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses ( brother of Aaron ), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites ( without identifying their names ).

The doctrine does not appear in earlier apocalyptic, in which the angels have the task of watching over the bodies of the saints ( Life of Adam, 46-47 ); and in the New Testament, Jude 9, following the Assumption of Moses, and indeed is more reminiscent of the Hellenistic doctrine of the angel-escorts of the soul, though it does not in fact derive from it.

According to biblical scholars, the Torah's genealogy for Levi's descendants, is actually an aetiological myth reflecting the fact that there were four different groups among the Levites – the Gershonites, Kohathites, Merarites, and Aaronids ; Aaron – the eponymous ancestor of the Aaronids – couldn't be portrayed as a brother to Gershon, Kohath, and Merari, as the narrative about the birth of Moses ( brother of Aaron ), which textual scholars attribute to the earlier Elohist source, mentions only that both his parents were Levites ( without identifying their names ).

In contrast to Palamas ' teaching that the " glory of God " revealed in various episodes of Jewish and Christian Scripture ( e. g., the burning bush seen by Moses, the Light on Mount Tabor at the Transfiguration ) was in fact the uncreated Energies of God ( i. e., the grace of God ), Barlaam held that they were created effects, because no part of God whatsoever could be directly perceived by humans.

The Torah lays stress on the fact that, while to other prophets God made Himself known in a vision, speaking to them in a dream, He spoke with Moses " mouth to mouth ," " as a man would speak with his neighbor ," in clear sight and not in riddles ( Num.

" Let us here observe, that after any portion of the human family are made acquainted with the important fact that there is a God, who has created and does uphold all things, the extent of their knowledge respecting his character and glory will depend upon their diligence and faithfulness in seeking after him, until, like Enoch, the brother of Jared, and Moses, they shall obtain faith in God, and power with him to behold him face to face.

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.

For this reason, to a modern reader the wording of the Seder Rav Amram appears far closer to an Ashkenazic than a Sephardic text, a fact which misled Moses Gaster into believing that the Ashkenazic rite was based on the Babylonian while the Sephardic rite was essentially Palestinian.

Eventually Pinsker came to agree with Moses Lilienblum that hatred of Jews was rooted in the fact that they were foreigners everywhere except their original homeland, the Land of Israel.

During the conclusion of the series, it is revealed that Moses Lwanga is in fact a replacement for the original Unknown Soldier, who tells him that the Unknown Soldier is more than just a figure, he is the very face of violence and conflict who must throw out morality and conscience in favor of becoming a force more than human to fight because war is an eternal reality.

Noted Yale critic of secular and sacred literature Harold Bloom, who classes these the book of Moses and the Book of Abraham among the “ more surprising ” and “ neglected ” works of LDS scripture, is intrigued by the fact that many of their themes are “ strikingly akin to ancient suggestions ” that essentially restate “ the archaic or original Jewish religion, a Judaism that preceded even the Yahwist .” While expressing “ no judgment, one way or the other, upon the authenticity ” of LDS scripture, he finds “ enormous validity ” in the way these writings “ recapture … crucial elements in the archaic Jewish religion .… that had ceased to be available either to normative Judaism or to Christianity, and that survived only in esoteric traditions unlikely to have touched Smith directly.

Though Moses ha-Darshan was considered a rabbinical authority, he owes his reputation principally to the fact that together with Tobiah ben Eliezer he was the most prominent representative of midrashic-symbolic Bible exegesis ( derash ) in the 11th century.

Cosmas aimed to prove that pre-Christian geographers had been wrong in asserting that the earth was spherical and that it was in fact modelled on the tabernacle, the house of worship described to Moses by God during the Jewish Exodus from Egypt.

After fleeing legal proceedings, Solomon is reported dead in an airplane crash, leaving Moses to sort fact from fiction and life from death.

The rule of the Law of Moses that sacrifice can be offered to Yahweh only at the Temple in Jerusalem was never fully established in fact ( just as the entire Law of Moses was never established in real life ).

It varies from brief accounts of particular facts ( Poemen and Saint Kuksha ) to novella-like or novel-like narratives ( Moses the Hungarian and Theodore and Basil )... Also noteworthy are the early chronicles, which are unique for their wealth of information and their blending of fact and fiction, written sources and eyewitness accounts.

Thus as the prophet spoken of by Moses in-" The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me ; unto him ye shall hearken "-Jesus was telling the young man " if you would know how to attain eternal life, come follow me and I will show you " If in fact the young man had followed Jesus, he would have eventually seen how to obtain eternal life and seen that Jesus truly was the " one who was good " and would have along with the Apostle Thomas been quite willing to call Jesus " My Lord and my God ".

It was in fact a religious struggle, comparable to that of the Israelites who were led by Moses out of the bondage of Egypt.