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Thus says Yahweh in the story of Moses receiving the Decalogue, or Ten Commandments, on Mount Sinai (Exod. 20:4, Deut.
"The Lord said to Moses and Aaron in the land of Egypt: This month shall mark for you the beginning of months; it shall be the first month of the year for you" (Exod. 12:1-2).
8; see, e.g., Ludlow 5) or discussing the Israelites' terror, Moses' reassurances, and God's disabling of the Egyptian chariots during the sea crossing (Exod. 14:6-14, 24-25).
God cares for victims and makes provision for them (see Exod 22:22-24; Deut.
But according to Goldenberg, the biblical texts imply no value judgment about the nature of skin color (Exod. 12:1, for example, mentions that a wife of Moses was a "Kushite woman").
The Sabbath is itself a special sign between God and the Jewish people that marks out their distinctiveness (yes, their chosenness!) as proclaimed by the prayer veshameru (Exod. 31: 16-17), chanted with vigor in many synagogues on Friday evenings (page 85 in this Siddur).
He examined this point further at greater length in an essay entitled "Moses and the Decalogue." (29) Rowley did not accept that either the present Exodus (Exod. 20:2-17) or Deuteronomic (Deut.
In chapter one, Eden notes that Erasmus feels authorized to seize cultural goods from enemies by the patristic interpretation of key passages from the Pentateuch (Exod. 3.22; Deut.
Augustine used the example of the Israelites despoiling the Egyptians of their gold (Exod. 3:22, 11:2, 12:35-36) for this work of cultural discernment.
Yet several people in the Bible, among them Moses (Exod. 33:11, 23), Abraham, Isaac, and Jacob (Gen.
Exod 40:3435; 1 Kgs 8:10-13), and made it possible for man to encounter Him more directly.
Along the same lines, although he deals critically and competently with the Greek evidence, Tandy at times takes Biblical passages at face value: for example, treating Pharaoh's decree condemning the first-born of the Israelites (Exod. 1:22) as a historical event (31 n.