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thomas Mann's novella, "The Law" portrays the events of the Exodus of the Children of Israel from Egypt in a similar fashion as Mann told the story of Joseph in his Joseph novels - with gentle rationality and delicate irony. The commentaries by Volker Ladenthin and Thomas Vormbaum take up specific aspects of the story from a literary and judicial perspective.

Mann, Thomas. --- Thomas Mann. --- LAW / General. --- Moses --- Moïse --- Moiseĭ --- Moisés --- Mosè --- Mosheh --- Mosheh, --- Mosis --- Moyshe, --- Mózes --- Mūsá --- Nabī Mūsá --- משה --- משה,

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Moses --- 221-05 --- 222.2 --- 221-05 Personen in het Oude Testament --- Personen in het Oude Testament --- Genesis --- Moïse --- Moiseĭ --- Moisés --- Mosè --- Mosheh --- Mosheh, --- Mosis --- Moyshe, --- Mózes --- Mūsá --- Nabī Mūsá --- משה --- משה, --- Islamic interpretations.

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The political and social changes that occurred with the transformation of the Roman Empire into a Roman Christian Empire and with the bishops' new social position as imperial bishops called for new literary representations of the ideal Christian leader. In this struggle, the figure of Moses turned up as a suitable figure intimately connected with questions of authority and power and, related to this, with the risk of dissension and discord. While the portrait of Moses as a political figure was hardly applicable in Christian discourses of the 2nd and 3rd centuries, it became the centre of interest during the 4th century. This new emphasis was, however, no more new than that it actually revived traditions of 1st-century Jewish biographical and autobiographical narratives.

Greek literature, Hellenistic --- Christian literature, Early --- Littérature grecque hellénistique --- Littérature chrétienne primitive --- Jewish authors --- History and criticism. --- Auteurs juifs --- Histoire et critique --- Moses --- 221-05 --- 27 "03" --- Personen in het Oude Testament --- Kerkgeschiedenis--?"03" --- 221-05 Personen in het Oude Testament --- Littérature grecque hellénistique --- Littérature chrétienne primitive --- Hellenistic Greek literature --- Moïse --- Moiseĭ --- Moisés --- Mosè --- Mosheh --- Mosheh, --- Mosis --- Moyshe, --- Mózes --- Mūsá --- Nabī Mūsá --- משה --- משה,

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Theocracy --- Theocratie --- Théocratie --- Biblical teaching --- 222.7 --- -God --- Kronieken. Ezra. Nehemia --- Moses (Biblical leader) --- -Kronieken. Ezra. Nehemia --- Bible. O.T. Chronicles --- Criticism, interpretation, etc --- God --- Moses --- Moïse --- Moiseĭ --- Moisés --- Mosè --- Mosheh --- Mosheh, --- Mosis --- Moyshe, --- Mózes --- Mūsá --- Nabī Mūsá --- משה --- משה, --- Bible. --- Chronicles (Book of the Old Testament) --- Divre ha-yamim (Book of the Old Testament) --- Paralipomenon (Book of the Old Testament) --- Yŏktae kisŏ (Book of the Old Testament) --- Yŏktaegi (Book of the Old Testament) --- Chronikbuch (Book of the Old Testament) --- Criticism, interpretation, etc. --- Religion --- Philosophy & Religion --- Christianity --- Judaism --- Theocracy - Biblical teaching

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Die Untersuchung zeichnet die Entstehung des Levitismus nach. Dieser kommt erst in der spätvorexilischen Zeit als judäische Innovation des Stammeskonzeptes auf. Überlieferungen über den Jakobsohn Levi werden nach 722 in Juda zur Formung einer Gruppenidentität der Beamten und literalen Eliten genutzt. Mose und Aaron als Beamte des Gottes Israel werden Protagonisten dieser Gruppierung, weswegen man auch das Priestertum am Zentralheiligtum als Teil der Beamtenschaft integrierte, sodass u.a. im Deuteronomium von levitischen Priestern gesprochen wird. In der nachexilischen Zeit wurden eine Reihe von Berufen und Gruppen unter der Bezeichnung „Leviten“ als eine Art Tempelbeamtentum der Priesterschaft unterstellt. Damit wurde eine Professionalisierung des Kultbetriebes und eine radikale Trennung von kultischen und nichtkultischen Bereichen und Tätigkeiten verbunden. Nach diesem Konzept agierten die Leviten für das Volk und repräsentierten es in den nichtkultischen Bereichen des Tempeldienstes. The study tracks the origins of the Biblical Levitism. It only emerged in the late pre-exilic period as a Judean innovation of the tribal concept. After 722, traditions about Jacob's son Levi were used in Judah to form a group identity of officials and literal elites. Moses and Aaron, as officials of the God of Israel, became protagonists of this group. Therefore, the priests at the central shrine were also integrated as part of the officials, so that Deuteronomy, for example, speaks of Levitical priests. In the post-exilic period, a number of professions and groups were subordinated to the priesthood under the designation "Levites" as a kind of temple office. In the process, a professionalisation of the cultic sector and a radical separation of cultic and non-cultic areas and activities took place. In this, the Levites acted on behalf of the people and represented them in the non-cultic areas of the temple.

Biblical Interpretations --- Biblical Studies --- Priests, Jewish --- Levites --- 221.08 --- Jews --- 221.08 Oud Testament: bijbelse theologie --- Oud Testament: bijbelse theologie --- Biblical teaching --- Priests --- Moses --- Aaron --- Aaron, --- Aron --- אהרן --- Aharon --- Hārūn b. ʻImrān --- هارون --- Hārūn --- Аарон --- Ααρών --- 아론 --- Aronne --- Aroni --- Ārons --- Aaronas --- アロン --- Aarão --- Arão --- Арон --- Aaroona --- אהרן, --- Aharon, --- Áárọ́nì --- 亞倫 --- Yalun --- Ya lun --- Moïse --- Moiseĭ --- Moisés --- Mosè --- Mosheh --- Mosheh, --- Mosis --- Moyshe, --- Mózes --- Mūsá --- Nabī Mūsá --- משה --- משה,