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I think that the term "Red Sea" is a mis-translation of the term "Reed Sea". This was a small body of water that was north of the usually proposed route that Moses took. It no longer exists as a result of the creation of the Suez Canal. It was a shallow boggy area. It does not strain ones credulity nearly as much to imagine the events of the crossing as ...


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Very possible that "תחש" (tachash) was a colloquialism or long forgotten figure of speech used to refer to any durable leather. Much evidence that the ancient near eastern peoples in proximity to the Red Sea, Egypt and the Sinai had a rich history of making leather out of numerous animal hides both marine and terrestrial. Not sure why the The New King James ...


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The Idea in Brief Both the oral and written Jewish tradition (as codified in pre-Talmudic Midrashim and the Masoretic Text, respectively) indicate that the blindness, deafness, and muteness in this verse were that of the Egyptians, who would be unresponsive to the message of Moses to release the Jewish people from captivity. Discussion The first place to ...


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To correctly understand the passage, one must understand the context, Ex. 22:22-24, Ye shall not afflict any widow, or fatherless child. 23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; 24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your ...


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Of course, אֱלֹהִים ʾĕlōhîm has a much broader semantic range than YHWH, as implied by the way the question is framed. They are by no means synonymous. The entry in Brown-Driver-Briggs lists a number of references where ʾĕlōhîm is used of one who stands in God's place (as HALOT also has it): Some references are regularly cited together here, especially ...


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ṭōḇ means “good”, as Gesenius or any other dictionary will tell you. It is part of the core vocabulary of Hebrew. Depending on the context you can also render it as “good looking”, “virtuous” or whatever, but the basic meaning is perfectly clear. This problem here is not linguistic, but it is about understanding the story, which seems to imply that if Moses ...


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After doing some research, it seems that the adjective טוֹב (tov) is sometimes used in reference to people in a manner referring other than to a personality trait (i.e., "kind"). For example, in Gen. 6:2, it is written, And the sons of God saw the daughters of men, that that they were [טֹבֹת], and they took wives for themselves, whomever they chose. ...


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Interesting question. Rashi gives us unrelated answers to each question. First, citing a midrash contained in the Babylonian Talmud, Sotah 12a, and in Exodus Rabbah 1:20, a miracle occurred when Moses was born and that the house was suddenly filled with light. Second, citing the same sources, Rashi explains that the Egyptians would observe women and count ...


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Under Jewish law he did not commit murder. The Egyptian was in Talmudic parlance a rodef -- a pursuer; i.e. one who was trying to kill another person or persons. In such instances, the pursued have the right to self-defense. Rava coined the , and third-parties have the right to kill the pursuer. Rava coined the famous Talmudic dictum (Babyl. Talmud, ...



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