Usuario:Axxgreazz/Exodo

The journey through the wilderness to Mount Sinai (13-18)

El Exodo empieza después del consentimiento del faraon, y los Israelíes salieron Rameses en camino hacia Succoth. Los nobles Egicios objetaron el consentimiento del Faraón, y ----------------------------------, quienes tuvieron que dirigirse al Mar Rojo. Afortunadamente los Israelitas estaban dignamente protegidos y estaban preparados para escapar a través del Mar Rojo, cuando Moisés produjo la división del agua. El agua colapsó una vez que los Israelitas habrían pasado totalmente, --------------------------------

The Exodus begins after Pharaoh's consent, and the Israelites leave Rameses to go to Succoth. The nobles of Egypt object to Pharaoh's consent, and so Pharaoh gathers together a large army to chase after the Israelites, who have by this point reached the Red Sea. Fortunately for the Israelites, they are divinely guarded, and are able to escape through the Red Sea, when Moses causes the waters to part. The waters collapse once the Israelites have passed, defeating Pharaoh, and the Israelites joyfully sing the Song of the Sea (13-14).

Los Israelitas continuaron su camino hacia el desierto, y una vez en la Wilderness of Sin, ellos discutieron acerca de la comida. Escuchando sus discusiones, Dios les envio un shower of quail, y subsecuentemente los proveyó diariamente de una muestra del manna del cielo. -----------

The Israelites continue their journey into the desert, and once in the Wilderness of Sin, they complain about the lack of food. Listening to their complaint, God sends them a shower of quail, and subsequently provides a daily shower of manna from heaven. Once at Rephidim, the thirst of the people gets to them, so water is miraculously provided from a rock. The Amalekites perform a sneak attack on the Israelites, and although Joshua manages to lead an army to vanquish them, God still orders an eternal war against Amalek (15-17). Jethro hears of Moses' approach, and visits him, advising Moses to appoint judges (18).

The Covenant and its Laws (19-24)

En el tercer mes que los Israelitas llegaron al Monte Sinai, Dios anunció, a través de Moisés, que los israelitas son hijos de Dios, porque él los habría liberado con su omnipotencia. Los Israelitas aceptaron este llamado, y luego, con truenos y relámpagos, --------, y con el sonido de las trompetas, Dios apareció en la cima del Monte Sinai (19).

In the third month the Israelites arrive at Mount Sinai, and God announces, via Moses, that the Israelites are God's people, because he has liberated them by his omnipotence. The Israelites accept this call, and so, with thunder and lightning, clouds of smoke, and the noise of trumpets, God appears to them at the top of Mount Sinai (19).

Dios les anunció un código moral, el Ethical Decalogue (20). Un Covenant código mas detallado es subsecuentemente entregado, relacionado a rituales y leyes civiles, Dios les promete el Canaan a los Israelitas si ellos obedecen, pero los alerta sobre la presencia del paganismo en los habitantes (21-23). Dios llamo a Moisés a la cima de la montaña para recibir un pedazo de piedra tablas conteniendo las leyes, e información adicional (24).

God then announces a summarised moral law, the Ethical Decalogue (20). A more detailed Covenant Code is subsequently provided, concerning both ritual and civil law, and God promises Canaan to the Israelites if they obey, but warns against the paganism of its inhabitants (21-23). God calls Moses up into the mountain to receive a set of stone tablets containing the law, and further instructions (24).

The Instructions for a Tabernacle, vestments, and associated ritual objects (25-31)

Instrucciones complicadas, forman una de las pocas partes legibles del Torah, son dadas detalladamente para la construcción de un tabernacle, de este modo Dios puede estar constantemente entre los Israelitas (25-28). Estas instrucciones influyen en la construcción de :

• el Arca de la Alianza, que contendría las tablas.
• Un mercy seat, con dos ---------------------------
• Un menorah, nunca fue extinguido, -------------
• Una construcción contiene estas cosas, incluyendo cubiertas para los techos, paredes ---------------------------table, and menorah, from the remainder.
• Las cubiertas externas, incluyen pilares con pedestales bronce , conectados por unos ganchos y barras plateadas.

Intricate instructions, forming one of the least readable portions of the Torah, are then given detailing the construction of a tabernacle, so that God can dwell permanently amongst the Israelites (25-28). These directions provide for a particularly extensive construction:

• The Ark of the Covenant, to contain the tablets
• A mercy seat, with two gilt cherubim either side, for God to sit at
• A menorah, never to be extinguished, and its oil
• A construction to contain these things, involving curtains for a roof, walls on silver feet, outer curtain, and a purple veil to separate the Holy of Holies, table, and menorah, from the remainder.
• The outer court, involving pillars on bronze pedestals, connected up by hooks and silver crossbars.

Las iinstrucciones son dadas por los curas(28): Instructions are also given for the garments of the priests (28):

• A shoulder-band (ephod), containing two onyx stones, each engraved with the names of six of the tribes of Israel

• A breastplate containing Urim and Thummim
• Golden chains for holding the breastplate set with twelve specific precious stones, in four rows
• A robe for the ephod, with bells and pomegranates around the seam

Una cubierta

• A coat

Una mitre

• A mitre

Un oro mitre plato con las inscripciones Santidad al Señor

• A golden mitre plate with the inscription Holiness to the Lord

• A girdle

Continuando, estas instrucciones detallan el ritual que solían ordenar los curas, incluyendo las sotanas, anointing, y 7 días de sacrificios. Hay también instrucciones para las ofrendas de carne de cordero en la mañana y en la noche (29). Las especificaciones para la construcción de un ---- son continuadas con la instrucciones para hacer un altar de incienso de oro, laver, chrysm|anointing oil]], y perfume (30). Bezaleel and Aholiab son identificados, por Dios , como los indicados para la construcción de estas cosas antes mencionadas(31).

Following these instructions are details of the ritual to be used to ordain the priests, including robing, anointing, and seven days of sacrifices. There are also instructions for daily morning and evening offerings of a lamb (29). The specifications for construction of the tabernacle is then continued with directions for making a golden altar of incense, laver, anointing oil, and perfume (30). Bezaleel and Aholiab are identified, by God, as the appointed craftsmen to construct these things (31).

The golden calf, and regiving of the law (32-34)

Mientras Moises se encontraba en al cima de la montaña, la gente se impaciento y le reclamaban a Aaron la tierra ----, a la cual ellos esperaban con alegría. Dios pidió a Moisés que les comunicara que habían llegado a ser idolatras, amenazando abandonar Israel, pero Moisés intercedió por ellos. Sin embargo, cuando él bajo al pueblo vió lo que habían hecho, y en con colera hizo pedazos las tablas de la ley. Después de todo recobro el juicio vió a Aaron y a su gente e imploró perdón a Dios, y satisfactoriamente Moisés hace dos nuevas tablas en las cuales Dios escribiría personalmente los mandamientos. Dios entrega el Decalogo --, escribiendo los diez mandamientos sobre las tablas. Moisés regresa a la gente del pueblo, los cuales los escuchan respetuosamente.

Whilst Moses is up the mountain, the people become impatient and urge Aaron to make them a golden calf, which they worship with joy. God informs Moses that they have become idolatrous, threatening to abandon Israel, but Moses intercedes for them. However, when he comes down, he sees what they have done, and in anger smashes the two tablets of the law. After pronouncing judgment upon Aaron and the people Moses again ascends to God to implore forgiveness, and is successful (32-33). Moses consequently is commanded to make two new tablets on which God will personally write the commandments. God then gives the Ritual Decalogue, writing the ten commandments onto the tablets. Moses then returns to the people, who listen to him in respectful silence (34).

The Construction of a Tabernacle, vestments, and associated ritual objects (35-40)

Moises reune la congregación, le agrada verlos manteniendo --------, y solicita ofendas al santuario. La totalidad de la población responde gustosamente, y bajo la dirección de Bezaleel, y Aholiab, hicieron el ------, su contenido, y la vestimenta de los curas, ---------------------. Esta sección es casi, pero no completamente una copia de las palabras del capítulo 25-31.

Moses collects the congregation, enjoins upon them the keeping of the Sabbath, and requests gifts for the sanctuary. The entire people respond willingly, and under the direction of Bezaleel, and Aholiab, they complete all the instructions, for making the tabernacle, its contents, and the priestly robes, and the Israelites put it together on the first day of the second month (35-40). This section is almost, but not completely, a word for word copy of Chapters 25-31.

Dating

La duración de este libro, desde la muerte de Josue al levantamiento del tabernacle en el desierto, cubre cerca de ciento cuarenta cinco años, estamos ante el supuesto de cerca de cuatrocientos treinta años (12:40) desde el tiempo de de la promesa hecha a Abraham (Gal. 3:17).

The time-span in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, covers about one hundred and forty-five years, on the supposition that one computes the four hundred and thirty years (12:40) from the time of the promises made to Abraham (Gal. 3:17).

Han habido muchos intentos por cambiar las fechas de los eventos acontecidos en este libro para precisarlos deacuerdo al Gregorian Calendar. Estos intentos muchas veces no toman en cuenta estas consideraciones: No se nombran faraones o no se les conoce Las fechas de descripciones biblicas de un gran numero de gente semita que salió de Egipto. Las fechas que la arqueología menciona indican que Jericho fue destruida.

Generalmente, la identificación del faraón es considerado la llave, y dos, las dinastías son usualmente las que nos sugieren o dan datos.

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There have been several attempts to fix the date of the events in the book to a precise point on the Gregorian Calendar. These attempts generally rest on three considerations

• Who the unnamed pharaoh was
• The dates for non-biblical accounts of large numbers of semitic people leaving Egypt
• The date that archaeology implies Jericho was destroyed

Generally, fixing the identification of the Pharaoh is considered the key, and two dynasties are usually suggested:

• Thutmose III or Amenhotep II of the 18th Dynasty, around 1444 BCE, favoured by religious scholars, since it precedes the destruction of Jericho, although some doubt surrounds the archaeological evidence supporting the Exodus and Canaanite conquest dating.
• Ramses II or Merneptah of the 19th Dynasty, around 1290 BCE, favoured by a large minority of secular scholars, since it is relates the Semitic Israelites with the Semitic Hyksos, although this contradicts several key aspects of the biblical account, and neglects several recent archaeological discoveries in Tel el-Dab'a and Jericho.

Authorship

Like the remainder of the Torah, traditional and religious attitudes are that the book is the work of Moses himself. Also like the remainder of the Torah, a large majority (90%) of modern scholarship disagrees, and instead supports the documentary hypothesis, which asserts that there were several, post-Moses, authors, whose stories have been intertwined by a later redactor. The three main authors of the work are said, in this hypothesis, to be the Jahwist, Elohist, and Priestly source. In addition, the poetic Song of the Sea, and the prose Covenant Code, are thought to have been originally independent works which the associated author, of these three, chose to embed in their works.

Of these, in the hypothesis, the Elohist is identified as uniquely responsible for the episode of the golden calf, and the priestly source as uniquely responsible for the chiastic, and monotonous, instructions for creating the tabernacle, vestments, and ritual objects, and the account of their creation. Notable, the three main authors are also each uniquely associated with one part of the law code - the Elohist with the Covenant Code, the Priestly source with the Ethical Decalogue, and the Jahwist with the Ritual Decalogue.

The other parts of the book are believed to have been constructed by intertwining the Jahwist, Elohist, and Priestly, versions of each of the stories. Deconstructions of the stories into these sources, applying the hypothesis, identify heavy variations between stories, for example, the Priestly Source never warning Pharaoh about the plagues, but instead presenting the plagues as a test of his magicians, and always involving Aaron, whereas the Elohist always provides a warning, the Pharaoh is always described as giving in, but then hardening when Moses undoes the plague, and hardly ever includes Aaron in a positive light.

See also

• The Exodus
• Moses
• Tabernacle
• Torah portions in Exodus: Shemot, Va'eira, Bo, Beshalach, Yitro, Mishpatim, Terumah, Tetzaveh, Ki Tisa, Vayakhel, and Pekudei

References

• Colin J. Humphreys, The Miracles of Exodus: A Scientist’s Discovery of the Extraordinary Natural Causes of the Biblical Stories 2003, HarperSanFrancisco
• W. F. Albright From the Stone Age to Christianity (2nd edition) Doubleday/Anchor
• W. F. Albright Archaeology and the Religion of Israel (5th edition) 1969, Doubleday/Anchor
• Encyclopedia Judaica, Keter Publishing, entry on "Population", volume 13, column 866.
• Y. Shiloh, "The Population of Iron Age Palestine in the Light of a Sample Analysis of Urban Plans, Areas and Population Density." Bulletin of the American Schools of Oriental Research (BASOR), 1980, 239:25-35
• Exploring Exodus: The Origins of Biblical Israel Nahum Sarna, Shocken Books, 1986 (first edition), 1996 (reprint edition), chapter 5, "Six hundred thousand men on foot".
• "Those Amazing Biblical Numbers: Taking Stock of the Armies of Ancient Israel" William Sierichs, Jr.
• "The Rise of Ancient Israel : Symposium at the Smithsonian Institution October 26, 1991" by Hershel Shanks, William G. Dever, Baruch Halpern and P. Kyle McCarter, Biblical Archaeological Society, 1992.
• The Biblical Exodus in the Light of Recent Research: Is There Any Archaeological or Extra-Biblical Evidence?, Hershel Shanks, Editor, Biblical Archaeological Society, 1997

External links

Online versions and translations of Exodus

• Shmot (Original Hebrew - English at Mechon-Mamre.org)
• Exodus in Arabic language) from http://St-Takla.org

Jewish translations

• Exodus at Mechon-Mamre (Jewish Publication Society translation)
• Exodus (The Living Torah) Rabbi Aryeh Kaplan's translation and commentary at Ort.org
• Shemot - Exodus (Judaica Press) translation with Rashi's commentary at Chabad.org

Christian translations

• Exodus at The Great Books (New Revised Standard Version)
• Exodus at Wikisource (Authorised King James Version)