Moses: Difference between revisions
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[[Image:Moses bush.jpg|thumb|200px|From [[Dura-Europos synagogue]].]] |
[[Image:Moses bush.jpg|thumb|200px|From [[Dura-Europos synagogue]].]] |
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===Exodus and Leviticus=== |
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Moses was a son of [[Amram]], son of [[Kohath]] the [[Levite]], one of the seventy sons of Israel who entered Egypt with Jacob's household, and hsi mother was Jochebed (also Yocheved), who was kin to Kohath. Moses had one older (by seven years) sister, [[Miriam]], and one older (by three years) brother, [[Aaron]].<ref name="eb">{{cite book |title=Illustrated Bible Dictionary|last=Easton|first= Matthew George |authorlink=Matthew George Easton|year=1897 |publisher= T. Nelson|location=London ; New York|id="Moses" |isbn=1-157-58258-3}}</ref> |
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===Birth and upbringing=== |
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At the time when Moses was born, [[Pharaoh]], afraid that the Jews would outnumber the Egyptians, had commanded that all male Hebrew children born be killed by drowning in the river [[Nile]]. Moses' mother, save her son, therefore kept him concealed for three months.<ref name="eb"/><ref name="j4">{{cite web|url=http://jewishencyclopedia.com/view.jsp?artid=830&letter=M&search=moses#0|title=Biblical data on Moses}}</ref><ref name="ce">{{CathEncy|title=Moses|url=http://www.newadvent.org/cathen/10596a.htm}}</ref> When she could keep him hidden no longer, rather than deliver him to be killed, she set him in a marsh on the Nile River in a small craft of bulrushes coated in pitch.<ref name="j4"/> Moses' sister [[Miriam]] observed the tiny boat until the Pharaoh's daughter ([[Bithiah]],<ref name="eb"/> Thermuthis <ref name=autogenerated1>{{cite web|url=http://www.nalanda.nitc.ac.in/resources/english/etext-project/history/antiqjews/book-2chapter9.html|title=Antiquities of the Jews, Book II, Chapter 9, Paragraph 5}}</ref>) coming to bathe with her handmaidens,<ref>[http://www.chabad.org/library/bible_cdo/aid/9863/jewish/Chapter-2.htm]</ref> saw the baby in the basket and had her handmaiden fetch it for her. Miriam came forward and asked Pharaoh's daughter whether she would like a Hebrew woman to nurse the baby.<ref name="eb"/> Thereafter, Jochebed was employed as the child's nurse, and Moses grew up with Pharaoh's daughter. |
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===Shepherd in Midian=== |
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One day after Moses had reached adulthood he saw an Egyptian beating a Hebrew. Moses killed the Egyptian and buried his body in the sand.<ref name="j4"/> But the affair was known, and Moses fled to [[Midian]]. There he was adopted by [[List of minor biblical figures#Hobab|Hobab]], who gave him his daughter [[Zipporah]] in marriage and made him the superintendent of his herds.<ref name="j4"/><ref>{{cite web|url=http://www.gutenberg.org/catalog/world/readfile?fk_files=2359&pageno=63|title=Antiquities of the Jews, Book II, Chapter 11, Paragraph 2}}</ref> Moses lived in Midian for forty years as a shepherd, during which time his son [[Gershom]] was born.<ref name="j4"/><ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Exodus%202:16-22;&version=9;|title=Exodus 2:16–22}}</ref> |
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===The burning bush=== |
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One day, Moses led his flock to [[Mount Horeb]] ([[Biblical Mount Sinai|Mount Sinai]]). There he saw a [[burning bush|bush that burned, but was not consumed]]. [[God]] spoke to him from the bush, revealing to Moses his name, [[I Am that I Am|his name]], and commanding himto return to Egypt and lead the Israelites out of bondage.<ref name="j4"/> |
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[[File:SyriacBibleParisFolio8rrMosesBeforePharaoh.jpg|thumb|250px|Moses before the Pharaoh, a 6th-century miniature from the [[Syriac Bible of Paris]].]] |
[[File:SyriacBibleParisFolio8rrMosesBeforePharaoh.jpg|thumb|250px|Moses before the Pharaoh, a 6th-century miniature from the [[Syriac Bible of Paris]].]] |
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[[File:Bacchiacca 002.jpg|thumb|250px|Moses strikes water from the stone, by [[Francesco Bacchiacca]]]] |
[[File:Bacchiacca 002.jpg|thumb|250px|Moses strikes water from the stone, by [[Francesco Bacchiacca]]]] |
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[[File:VictoryOLord.JPG|thumb|250px|Moses holding up his arms during the battle, assisted by Aaron and Hur. Painting by [[John Everett Millais]]]] |
[[File:VictoryOLord.JPG|thumb|250px|Moses holding up his arms during the battle, assisted by Aaron and Hur. Painting by [[John Everett Millais]]]] |
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The [[Israelites]] settled in the [[Land of Goshen]] in the time of [[Joseph (biblical figure)|Joseph]] and [[Jacob (biblical figure|Jacob]], but after the death of Joesph a new pharaoh arose who oppressed the children of Israel. At this time Moses was born to [[Amram]], son of [[Kohath]] the [[Levite]], who entered Egypt with Jacob's household, and his mother was Jochebed (also Yocheved), who was kin to Kohath. Moses had one older (by seven years) sister, [[Miriam]], and one older (by three years) brother, [[Aaron]]. [[Pharaoh]] had commanded that all male Hebrew children born be drowned in the river [[Nile]], but Moses' mother placed him in an ark and concealed the ark in the bulrushes by the riverbank, where the baby was discovered and adopted by Pharaoh's daughter. |
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===Return to Egypt=== |
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On the way, Moses was nearly killed by God because his son was not [[Religious male circumcision|circumcised]]. He was met by his elder brother Aaron, and gained a hearing with his oppressed kindred after they returned to Egypt, who believed Moses and Aaron after they saw the signs that were performed in the midst of the Israelite assembly.<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Exodus%204:20-31;&version=9;|title=Exodus 4:20–31}}</ref> |
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One day after Moses had reached adulthood he killed an Egyptian who was beating a Hebrew. Moses fled to [[Midian]] (a desert country south of Judah). There, on [[Mount Horeb]] (variant name for Mount Sinai) God revealed his name [[YHWH]] (probably pronounced [[Yahweh]] to Moses. and commanded him to return to Egypt and bring his Chosen People (Israel) out of bondage and into the Promised Land ([[Canaan]]). |
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===Moses and Pharaoh=== |
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Moses and Aaron stood before Pharaoh and told him that the Lord God of Israel wanted Pharaoh to permit the Israelites to celebrate a feast in the wilderness.<ref>http://www.jweekly.com/article/full/28256/it-was-moses-heart-not-his-tongue-that-made-him-a-leader/</ref> Pharaoh replied that he did not know their God and would not permit them to go. At a second hearing with Pharaoh Moses changed his rod into a serpent, but Pharaoh's magicians did the same with their rods. Moses and Aaron met Pharaoh at the Nile riverbank, and Moses had Aaron turn the river to blood, but Pharaoh's magicians could do the same.<ref name="Exodus 8:13-15">{{cite web|url=http://www.biblegateway.com/passage/?search=Exodus%208:13-15;&version=9;|title=Exodus 8:13-15}}</ref> Moses obtained a fourth meeting, and had Aaron bring frogs from the Nile to overrun Egypt, but Pharaoh's magicians were able to do the same thing. After [[Plagues of Egypt|ten plagues]] Pharaoh relented and allowed the Israelites to depart. The final plage, in which God killed the first-born of the Egyptians but "passed over" the Israelites, is commemorated as [[Passover]].<ref>{{cite web|url=http://www.jewfaq.org/holidaya.htm|title=Judaism 101: Pesach; Passover}}</ref> |
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Moses returned to carry out God's command, but God, wishing to demonstrate his power, caused Pharaoh to refuse, and only after God had subjected Egypt to [[plagues of Egypt|ten plagues]] did Pharaoh relent. Moses led the Israelites to the border of Egypt, but there God hardened Pharaoh's heart once more, so that he could destroy Pharaoh and his army at the [[Red Sea Crossing]] as a sign to Israel and the nations. |
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===The crossing of the Red Sea and the events at Sinai=== |
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From Egypt Moses led Israel to Mount Sinai, where God and the elders entered into a covenant, by which Israel would become the people of YHWH, obeying his laws, and YHWH would be their god. Through Moses delivered laws to Israel, (the [[Exodus Code]] and the [[Ten Commandments]]), instituted the priesthood under the sons of Moses' brother [[Aaron]], and destroyed those Israelites who fell away from his worship. |
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Moses led the children of Israel out of Egypt via the [[crossing of the Red Sea]], where God destroyed Pharaoh and his army to demonstrate his power. The Israelites camped at the foot of Mount Sinai, where God revealed himself to them. Moses ascended the mountain, and received the [[Ten Commandments]] directly from God. In his absence the Israelites fell to worshiping the [[Golden Calf]]. In terrible anger, Moses broke the commandment [[Tablets of Stone|tablets]]<ref>{{bibleverse|Exodus||32:19|HE}}</ref> and ordered the priests (the [[Levites]]) to kill them all.<ref>{{bibleverse|Exodus||32:27|HE}}</ref> The Levites killed about 3,000 people, some of whom were children,<ref>{{bibleverse|Exodus||32:28|HE}}</ref> and God gave Moses two new tablets containing instructions for the construction of the Tabernacle.<ref>Exodus {{bibleverse-nb|Exodus||34:1|HE}}, {{bibleverse-nb|Exodus||34:27–28|HE}}</ref> |
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In his final act at Sinai God gave Moses instructions for the [[Tabernacle]], the mobile shrine by which he would travel with Israel to the Promised Land. |
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===The years in the wilderness=== |
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[[File:MOSES WENT UP INTO A HIGH MOUNTAIN, FROM WHICH HE COULD SEE THE LAND HE WAS NEVER TO REACH..gif|thumb|Moses surveys Canaan from West of the Jordan, 1909 illustration.]] |
[[File:MOSES WENT UP INTO A HIGH MOUNTAIN, FROM WHICH HE COULD SEE THE LAND HE WAS NEVER TO REACH..gif|thumb|Moses surveys Canaan from West of the Jordan, 1909 illustration.]] |
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===Numbers and Deuteronomy=== |
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Moses led the Israelites from Sinai to Paran on the border of Canaan. There Moses sent twelve spies into the land. The spies returned with samples of the land's fertility, but warned that its inhabitants were giants. The people were afraid and wanted to return to Egypt, and some rebelled against Moses and against God, but God destroyed them. Moses told the Israelites that they were not worthy to inherit the land, and would wander the wilderness for forty years until the generation who had refused to enter Canaan had died, so that it would be their children who would possess the land. |
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===Journey to the borders of Canaan=== |
===Journey to the borders of Canaan=== |
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[[File:The Brazen Serpent.jpg|thumb|250px|Moses lifts up the [[Nehushtan|brass serpent]], curing the Israelites from poisonous snake bites in a painting by [[Benjamin West]].]] |
[[File:The Brazen Serpent.jpg|thumb|250px|Moses lifts up the [[Nehushtan|brass serpent]], curing the Israelites from poisonous snake bites in a painting by [[Benjamin West]].]] |
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When the forty years had passed, Moses led the Israelites east around the [[Dead Sea]] to the territories of Edom and Moab. There they escaped the temptation of idolatry, received God's blessing through [[Balaam]] the prophet, and massacred the Midianites, who were God's enemies. On the banks of the Jordan in Moab, in sight of the land, Moses assembled the [[Tribes of Israel#The Twelve Tribes|tribes]] and delivered a parting address. After recalling their wanderings he delivered God's laws to them, the laws by which they must live in the land (the [[Book of Deuteronomy|Deuteronomist code]]), and when he was finished sang a [[Song of Moses|song]] of praise and pronounced a [[Blessing of Moses|blessing]] on the people. He then went up [[Mount Nebo]] to the top of [[Mount Pisgah (Bible)|Pisgah]], looked over the promised land of Israel spread out before him, and died, at the age of one hundred and twenty. More humble than any other man (Num. 12:3), "there hath not arisen a prophet since in Israel like unto Moses, whom [[Yahweh|YHWH]] knew face to face" (Deuteronomy. 34:10). |
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[[File:Moses-icon.jpg|thumb|A [[Russian Orthodox]] [[icon]] of the prophet Moses, gesturing towards the [[burning bush]]. 18th-century ([[Iconostasis]] of [[Transfiguration of Jesus|Transfiguration]] Church, [[Kizhi]] Monastery, [[Karelia]], [[Russia]]).]] |
[[File:Moses-icon.jpg|thumb|A [[Russian Orthodox]] [[icon]] of the prophet Moses, gesturing towards the [[burning bush]]. 18th-century ([[Iconostasis]] of [[Transfiguration of Jesus|Transfiguration]] Church, [[Kizhi]] Monastery, [[Karelia]], [[Russia]]).]] |
Revision as of 03:53, 12 August 2014
Moses | |
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Mount Nebo, Moab | |
Spouse | Zipporah |
Children | Gershom Eliezer |
Parent(s) | Amram (father) Jochebed (mother) |
Relatives | Aaron (brother) Miriam (sister) |
Moses (
The existence of Moses as well as the veracity of the
According to the
God sent Moses back to Egypt to demand the release of the Israelites from slavery. After the
Name
Moses' name is given to him by Pharaoh's daughter: "He became her son, and she named him Moshe (Moses)." This name may be either Egyptian or Hebrew. If connected to an Egyptian root, via msy "to be born" and ms, "a son", it forms a wordplay: "he became her son, and she named him Son." There should, however, be a divine element to the name Moses (bearers of the Egyptian name are the "son of" a god, as in Thutmose, "son of Thut"), and his full name may therefore have included the name of one of the Egyptian gods. If the name is from a Hebrew root, then it is connected to the verb "to draw out": "I drew him (masha) out of the water," states Pharaoh's daughter, possibly looking forward to Moses at the well in Midian, or to his role in saving Israel at the Red Sea. Most scholars agree that the name is Egyptian, and that the Hebrew etymology is a later interpretation.[8]
Biblical narrative
Exodus and Leviticus
The
One day after Moses had reached adulthood he killed an Egyptian who was beating a Hebrew. Moses fled to
Moses returned to carry out God's command, but God, wishing to demonstrate his power, caused Pharaoh to refuse, and only after God had subjected Egypt to
From Egypt Moses led Israel to Mount Sinai, where God and the elders entered into a covenant, by which Israel would become the people of YHWH, obeying his laws, and YHWH would be their god. Through Moses delivered laws to Israel, (the Exodus Code and the Ten Commandments), instituted the priesthood under the sons of Moses' brother Aaron, and destroyed those Israelites who fell away from his worship.
In his final act at Sinai God gave Moses instructions for the Tabernacle, the mobile shrine by which he would travel with Israel to the Promised Land.
Numbers and Deuteronomy
Moses led the Israelites from Sinai to Paran on the border of Canaan. There Moses sent twelve spies into the land. The spies returned with samples of the land's fertility, but warned that its inhabitants were giants. The people were afraid and wanted to return to Egypt, and some rebelled against Moses and against God, but God destroyed them. Moses told the Israelites that they were not worthy to inherit the land, and would wander the wilderness for forty years until the generation who had refused to enter Canaan had died, so that it would be their children who would possess the land.
Journey to the borders of Canaan
When the forty years had passed, Moses led the Israelites east around the
Mosaic law
The Book of Kings relates how a "law of Moses" was discovered in the Temple during the reign of King Josiah (r. 641–609 BC). This book is mostly identified as an early version of the Book of Deuteronomy, perhaps chapters 5-26 and chapter 28 of the extant text. This text contains a number of laws, dated to the 8th century BC kingdom of Judah, a time when a minority Yahwist faction was actively attacking mainstream polytheism, succeeding in establishing official monolatry of the God of Israel under Josiah by the late 7th century BC.
The law attributed to Moses, specifically the laws set out in Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (the king and his officials), and the Levite priests were the guardians and interpreters of the law.[9]
The Book of Deuteronomy (Deuteronomy 31:9 and Deuteronomy 31:24–26) describes how Moses writes "torah" (instruction) on a scroll and lays it beside the Ark of the Covenant.[10] Similar passages include, for example, Exodus 17:14, "And YHWH said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven;" Exodus 24:4, "And Moses wrote all the words of YHWH, and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" Exodus 34:27, "And Yahweh said unto Moses, Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel;"[11] and Leviticus 26:46 "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses."
Based on this tradition, "Mosaic law" came to refer to the entire legal content of the Pentateuch, not just the Ten Commandments explicitly connected to Moses in the biblical narrative. The content of this law was excerpted and codified in
Sources
All that is known about Moses comes from the books of Exodus, Leviticus, Numbers and Deuteronomy, plus a few scattered references elsewhere in the Jewish scriptures.[12] No Egyptian sources mention Moses or the events of Exodus-Deuteronomy, nor has any archeological evidence been discovered in Egypt or the Sinai wilderness to support the story in which he is the central figure.[13]
Moses in Hellenistic literature
Non-biblical writings about Jews, with references to the role of Moses, first appear at the beginning of the
In addition to the Judeo-Roman or Judeo-Hellenic historians
The figure of Osarseph in Hellenistic historiography is a renegade Egyptian priest who leads an army of lepers against the pharaoh and is finally expelled from Egypt, changing his name to Moses.
- In Hecataeus
The earliest existing reference to Moses in Greek literature occurs in the Egyptian history of Hecataeus of Abdera (4th century BC). All that remains of his description of Moses are two references made by Diodorus Siculus, wherein, writes historian Arthur Droge, "he describes Moses as a wise and courageous leader who left Egypt and colonized Judaea."[16]: 18 Among the many accomplishments described by Hecataeus, Moses had founded cities, established a temple and religious cult, and issued laws:
- After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first . . . to persuade the multitudes to use written laws was Mneves [Moses], a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded.[16]: 18
Droge also points out that this statement by Hecataeus was similar to statements made subsequently by Eupolemus.[16]: 18
- In Artapanus
The Jewish historian Artapanus of Alexandria (2nd century BCE), portrayed Moses as a cultural hero, alien to the Pharaonic court. According to theologian John Barclay, the Moses of Artapanus "clearly bears the destiny of the Jews, and in his personal, cultural and military splendor, brings credit to the whole Jewish people."[17]
- Jealousy of Moses' excellent qualities induced Chenephres to send him with unskilled troops on a military expedition to Raguel [Jethro], the ruler of the district." [18]
Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of
thereafter contained a rod, in remembrance of that used for Moses' miracles. He describes Moses as 80 years old, "tall and ruddy, with long white hair, and dignified."Some historians, however, point out the "apologetic nature of much of Artapanus' work,"[19]: 40 with his addition extra-biblical details, as with references to Jethro: The non-Jewish Jethro expresses admiration for Moses' gallantry in helping his daughters, and chooses to adopt Moses as his son.[19]: 133
- In Strabo
Strabo, a Greek historian, geographer and philosopher, in his Geography (c. AD 24), wrote in detail about Moses, whom he considered to be an Egyptian who deplored the situation in his homeland, and thereby attracted many followers who respected the deity. He writes, for example, that Moses opposed the picturing of the deity in the form of man or animal, and was convinced that the deity was an entity which encompassed everything – land and sea:[14]: 1132
- 35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower Egypt, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. . . .
- 36. By such doctrine Moses persuaded a large body of right-minded persons to accompany him to the place where Jerusalem now stands. . . . ''[20]
In Strabo’s writings of the history of Judaism as he understood it, he describes various stages in its development: from the first stage, including Moses and his direct heirs; to the final stage where "the Temple of Jerusalem continued to be surrounded by an aura of sanctity." Strabo’s "positive and unequivocal appreciation of Moses’ personality is among the most sympathetic in all ancient literature." [14]: 1133 His portrayal of Moses is said to be similar to the writing of Hecataeus who "described Moses as a man who excelled in wisdom and courage."[14]: 1133
Egyptologist
- In Tacitus
The Roman historian Tacitus (ca. 56—120 AD) refers to Moses by noting that the Jewish religion was monotheistic and without a clear image. His primary work, wherein he describes Jewish philosophy, is his Histories (ca. 100), where, according to Murphy, as a result of the Jewish worship of one God, "pagan mythology fell into contempt."[22] Tacitus states that, despite various opinions current in his day regarding the Jews' ethnicity, most of his sources are in agreement that there was an Exodus from Egypt. By his account, the Pharaoh Bocchoris, suffering from a plague, banished the Jews in response to an oracle of the god Zeus-Amun.
- A motley crowd was thus collected and abandoned in the desert. While all the other outcasts lay idly lamenting, one of them, named Moses, advised them not to look for help to gods or men, since both had deserted them, but to trust rather in themselves, and accept as divine the guidance of the first being, by whose aid they should get out of their present plight.[23]
In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh.[23]
- In Longinus
The
The writer quotes Genesis in a "style which presents the nature of the deity in a manner suitable to his pure and great being," however he does not mention Moses by name, but instead calls him "the Lawgiver of the Jews." Besides its mention of Cicero, Moses is the only non-Greek writer quoted in the work, and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.[14]: 1140
- In Josephus
In Josephus' (37 – c. 100 AD) Antiquities of the Jews, Moses is mentioned throughout. For example Book VIII Ch. IV, describes Solomon's Temple, also known as the First Temple, at the time the Ark of the Covenant was first moved into the newly built temple:
When
ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them...[24]
According to Feldman, Josephus also attaches particular significance to Moses' possession of the "cardinal virtues of wisdom, courage, temperance, and justice." He also includes piety as an added fifth virtue. In addition, he "stresses Moses' willingness to undergo toil and his careful avoidance of bribery. Like Plato's philosopher-king, Moses excels as an educator."[19]: 130
- In Numenius
Numenius, a Greek philosopher who was a native of Apamea, in Syria, wrote during the latter half of the 2nd century AD. Historian Kennieth Guthrie writes that "Numenius is perhaps the only recognized Greek philosopher who explicitly studied Moses, the prophets, and the life of Jesus . . . "[25]: 194 He describes his background:
Numenius was a man of the world; he was not limited to Greek and Egyptian mysteries, but talked familiarly of the myths of Brahmins and Magi. It is however his knowledge and use of the Hebrew scriptures which distinguished him from other Greek philosophers. He refers to Moses simply as "the prophet", exactly as for him Homer is the poet. Plato is described as a Greek Moses.[25]: 101
- In Justin Martyr
The Christian saint and religious philosopher Justin Martyr (103–165 AD) drew the same conclusion as Numenius, according to other experts. Theologian Paul Blackham notes that Justin considered Moses to be "more trustworthy, profound and truthful because he is older than the Greek philosophers."[26] He quotes him:
I will begin, then, with our first prophet and lawgiver, Moses . . . that you may know that, of all your teachers, whether sages, poets, historians, philosophers, or lawgivers, by far the oldest, as the Greek histories show us, was Moses, who was our first religious teacher.[26]
Historicity
According to the documentary hypothesis, which holds that the Torah was compiled over the course of several centuries, the tradition of Moses as a lawgiver and culture hero of the Israelites can be traced to the Deuteronomist source, corresponding to the 7th-century Kingdom of Judah. Moses is a central figure in the Deuteronomist account of the origins of the Israelites, cast in a literary style of elegant flashbacks told by Moses. The mainstream view is that the Deuteronomist relies on earlier material that may date to the
The question of the historicity of
Some biblical scholars[
A cyclical pattern to these highland settlements, corresponding to the state of the surrounding cultures, suggests that the local Canaanites combined an agricultural and nomadic lifestyles. When Egyptian rule collapsed after the invasion of the Sea Peoples, the central hill country could no longer sustain a large nomadic population, so they went from nomadism to sedentism.[30][clarification needed]
However, Finkelstein states in the same book that at the time proposed by most scientists for the Exodus, Egypt was at the peak of its glory, with a series of fortresses guarding the borders and checkpoints watching the roads to Canaan. That means an exodus of the scale described in the Torah would have been impossible.[31]
While the general narrative of the Exodus and the conquest of the Promised Land may be remotely rooted in historical events, the figure of Moses as a leader of the Israelites in these events cannot be substantiated.[32][33][34][35] William Dever agrees with the Canaanite origin of the Israelites but allows for the possibility of some immigrants from Egypt among the early hilltop settlers, leaving open the possibility of a Moses-like figure in Transjordan ca 1250-1200.[36]
Martin Noth holds that two different groups experienced the Exodus and Sinai events, and each group transmitted its own stories independently of the other one, writing that "The biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor's weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab."[37]
The "Kenite hypothesis", originally suggested by
Moses in religious traditions
Judaism
There is a wealth of stories and additional information about Moses in the Jewish apocrypha and in the genre of rabbinical exegesis known as Midrash, as well as in the primary works of the Jewish oral law, the Mishnah and the Talmud. Moses is also given a number of bynames in Jewish tradition. The
Jewish historians who lived at Alexandria, such as Eupolemus, attributed to Moses the feat of having taught the Phoenicians their alphabet,[44] similar to legends of Thoth. Artapanus of Alexandria explicitly identified Moses not only with Thoth / Hermes, but also with the Greek figure Musaeus (whom he calls "the teacher of Orpheus"), and ascribed to him the division of Egypt into 36 districts, each with its own liturgy. He names the princess who adopted Moses as Merris, wife of Pharaoh Chenephres.[45]
Ancient sources mention an Assumption of Moses and a Testimony of Moses. A Latin text was found in
To Orthodox Jews, Moses is called Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a. He is defined "Our Leader Moshe", "Servant of God", and "Father of all the Prophets". In their view, Moses received not only the Torah, but also the revealed (written and oral) and the hidden (the `hokhmat nistar teachings, which gave Judaism the Zohar of the Rashbi, the Torah of the Ari haQadosh and all that is discussed in the Heavenly Yeshiva between the Ramhal and his masters). He is also considered the greatest prophet.[46]
Arising in part from his age, but also because 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of Genesis 6:3), "may you live to 120" has become a common blessing among Jews.
Christianity
Prophet Moses | |
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Mount Nebo, Moab | |
Venerated in | Judaism Christianity Islam |
Feast | Orthodox Church & Catholic Church: Sept 4 |
Attributes | Tablets of the Law |
For
Moses also figures in several of Jesus' messages. When he met the Pharisee Nicodemus at night in the third chapter of the Gospel of John, he compared Moses' lifting up of the bronze serpent in the wilderness, which any Israelite could look at and be healed, to his own lifting up (by his death and resurrection) for the people to look at and be healed. In the sixth chapter, Jesus responded to the people's claim that Moses provided them manna in the wilderness by saying that it was not Moses, but God, who provided. Calling himself the "bread of life", Jesus stated that He was provided to feed God's people.
Moses, along with Elijah, is presented as meeting with Jesus in all three Gospel accounts of the Transfiguration of Jesus in Matthew 17, Mark 9, and Luke 9, respectively. Later Christians found numerous other parallels between the life of Moses and Jesus to the extent that Jesus was likened to a "second Moses." For instance, Jesus' escape from the slaughter by Herod in Bethlehem is compared to Moses' escape from Pharaoh's designs to kill Hebrew infants. Such parallels, unlike those mentioned above, are not pointed out in Scripture. See the article on typology.
His relevance to modern Christianity has not diminished. Moses is considered to be a saint by several churches; and is commemorated as a prophet in the respective Calendars of Saints of the
Mormonism
Members of
Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death (
Islam
Moses is mentioned more in the
Moses is defined in the Qur'an as both prophet (nabi) and messenger (rasul), the latter term indicating that he was one of those prophets who brought a scripture and law to his people.
Huston Smith (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.[56]
Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include
In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection.[54][57] Pharaoh's wife Asiya, not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.
The Qur'an's account has emphasized Moses' mission to invite the Pharaoh to accept God's divine message[58] as well as give salvation to the Israelites.[54][59] According to the Qur'an, Moses encourages the Israelites to enter Canaan, but they are unwilling to fight the Canaanites, fearing certain defeat. Moses responds by pleading to Allah that he and his brother Aaron be separated from the rebellious Israelites.[60]
According to Islamic tradition, Moses is buried at Maqam El-Nabi Musa, Jericho.
Baha'i Faith
In the
Modern reception
Literature
Thomas Mann's novella The Tables of the Law is a retelling of the story of the exodus from Egypt, with Moses as its main character.
In Freud
Sigmund Freud, in his last book, Moses and Monotheism in 1939, postulated that Moses was an Egyptian nobleman who adhered to the monotheism of Akhenaten. Following a theory proposed by a contemporary biblical critic, Freud believed that Moses was murdered in the wilderness, producing a collective sense of patricidal guilt that has been at the heart of Judaism ever since. "Judaism had been a religion of the father, Christianity became a religion of the son", he wrote. The possible Egyptian origin of Moses and of his message has received significant scholarly attention.[21]
Opponents of this view observe that the religion of the Torah seems different from Atenism in everything except the central feature of devotion to a single god,[64] although this has been countered by a variety of arguments, e.g. pointing out the similarities between the Hymn to Aten and Psalm 104.[65][66] Freud's interpretation of the historical Moses is not well accepted among historians, and is considered pseudohistory by many.[67]
Criticism
In the late 18th century the
Figurative art
Moses is depicted in several U.S. government buildings because of his legacy as a lawgiver. In the
Moses appears eight times in carvings that ring the Supreme Court Great Hall ceiling. His face is presented along with other ancient figures such as Solomon, the Greek god Zeus and the Roman goddess of wisdom, Minerva. The Supreme Court building's east pediment depicts Moses holding two tablets. Tablets representing the Ten Commandments can be found carved in the oak courtroom doors, on the support frame of the courtroom's bronze gates and in the library woodwork. A controversial image is one that sits directly above the chief justice's head. In the center of the 40-foot-long Spanish marble carving is a tablet displaying Roman numerals I through X, with some numbers partially hidden.[73]
Michelangelo's statue
Another author explains, "When
Film and television
Moses was portrayed by Theodore Roberts in DeMille's 1923 silent film The Ten Commandments. Moses appears as the central character in the 1956
Burt Lancaster played Moses in the 1975 television miniseries Moses the Lawgiver. In the 1981 film History of the World, Part I, Moses is portrayed by Mel Brooks.[80] Sir Ben Kingsley is the narrator of the 2007 animated film, The Ten Commandments.
Moses appears as the central character in the 1998 DreamWorks Pictures animated movie, The Prince of Egypt. He is voiced by Val Kilmer.[81]
See also
- Mosaic authorship
- Osarseph
- Passage of the Red Sea
- Table of prophets of Abrahamic religions
Notes
- ^ Deuteronomy 34:10
- 13 principles of faith, 7th principle
- ^ "Princeton University Press Press Reviews, retrieved 6th June 2009". Press.princeton.edu. 2011-11-06. Retrieved 2012-04-03.
- ^ The Quest for the Historical Israel: Debating Archeology and the History of Early Israel, 2007, Society of Biblical Literature, Atlanta, ISBN 978-1-58983-277-0.
- ^ John Van Seters, "The life of Moses", ISBN 90-390-0112-X
- ^ Seder Olam Rabbah[full citation needed]
- ^ Jerome's Chronicon (4th century) gives 1592 for the birth of Moses, the 17th-century Ussher chronology calculates 1619 BC (Annals of the World, 1658)
- ^ Dozeman 2009, p. 81-82.
- ^ Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998) p.19ff
- ^ Deuteronomy.
- ^ "Exodus". Quod.lib.umich.edu. Retrieved 2012-04-03.
- ^ Van Seters 2004, p. 194.
- ^ Meyers 2005, p. 5-6.
- ^ a b c d e f Shmuel, Safrai, M. Stern (ed) The Jewish People in the First Century, Van Gorcum Fortress Press (1976)
- ^ Hammer, Reuven. The Classic Midrash: Tannaitic Commentaries on the Bible, Paulist Press (1995) p. 15
- ^ a b c Droge, Arthur J. Homer or Moses?: Early Christian Interpretations of the History of Culture, Mohr Siebeck (1989)
- ^ Barclay, John M. G. Jews in the Mediterranean diaspora: from Alexander to Trajan (323 BCE - 117 CE), University of California Press (1996) p. 130
- ^ "Moses". JewishEncyclopedia.com. Retrieved 2010-03-02.
- ^ a b c Feldman, Louis H. Josephus's Interpretation of the Bible, University of California Press (1998)
- ^ Strabo. The Geography of Strabo, XVI 35, 36, Translated by H.C. Hamilton and W. Falconer, pp. 177-178,
- ^ ISBN 0-674-58738-3. See also Y. Yerushalmi's monograph on Freud's Moses.
- ^ Tacitus, Cornelius. The works of Cornelius Tacitus: With an essay on his life and genius by Arthur Murphy, Thomas Wardle Publ. (1842) p. 499
- ^ a b Tacitus, Cornelius. Tacitus, The Histories, Volume 2, Book V. Chapters 5, 6 p. 208.
- ^ Josephus, Flavius. The works of Flavius Josephus: Comprising the Antiquities of the Jews, trans. by William Whiston, (1854) Book VIII, Ch. IV, pp. 254-255
- ^ a b Guthrie, Kenneth Sylvan. Numenius of Apamea: The Father of Neo-Platonism, George Bell & Sons (1917)
- ^ a b Blackham, Paul; ed. Paul Louis Metzger. Trinitarian Soundings in Systematic Theology, in essay: "The Trinity in the Hebrew Scriptures", Continuum International Publ. Group (2005) p. 39
- ISBN 978-0-567-29172-1.
- ISBN 978-0-521-00291-2.
- ^ I Finkelstein and N. Na'aman, eds., From Nomadism to Monarchy (Jerusalem: Israel Exploration Society, 1994)
- ISBN 0-684-86912-8.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ Finkelstein, Israel and Silberman, Neil Asher (2001). The Bible Unearthed. New York: Free Press. ISBN 0-684-86912-8.
- ^ Who Were the Early Israelites? by William G. Dever (William B. Eerdmans Publishing, Grand Rapids, MI, 2003)
- ^ The Bible Unearthed by Neil Asher Silberman and Israel Finkelstein (Simon and Schuster, New York, 2001)
- ^ "''False Testament''by Daniel Lazare (Harper's Magazine, New York, May 2002)". Harpers.org. Retrieved 2010-10-11.
- ^ "Archaeology and the Hebrew Scriptures".
- ISBN 0-8028-2126-X.
- ^ a b "Moses." Encyclopædia Britannica. 2007. Encyclopædia Britannica Online
- ^ DDD (1999:911).
- ^ Midrash Rabbah, Ki Thissa, XL. 3-3, Lehrman, P.463
- ^ Yalkut Shimoni, Shemot 166 to Chronicles I 4:18, 24:6; also see Vayikra Rabbah 1:3; Chasidah p.345
- ^ Rashi to Bava Batra 15s, Chasidah p.345
- ^ Bava Batra 15a on Deuteronomy 33:21, Chasidah p.345
- ^ Rashi to Berachot 54a, Chasidah p.345
- Præparatio Evangelicaix. 26
- ^ Eusebius, l.c. ix. 27
- ^ "Judaism 101: Moses, Aaron and Miriam". Jewfaq.org. Retrieved 2010-03-02.
- ^ This title is held specifically in Islam.
- ^ This is a specifically Jewish title
- ^ Moses is commemorated as a forefather, along with the patriarchs, in the Armenian Apostolic Church
- ^ Great Synaxaristes: Template:Gr icon Ὁ Προφήτης Μωϋσῆς. 4 Σεπτεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
- OCLC 24502140
- OCLC 24502140
- ^ The Doctrine and Covenants 110:11
- ^ a b c d Annabel Keeler, "Moses from a Muslim Perspective", in: Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's children: Jews, Christians, and Muslims in conversation, by . T&T Clark Publ. (2005), pp. 55 - 66.
- ^
Keeler (2005) describes Moses from the Muslim perspective:
- ”Among prophets, Moses has been described as the one ‘whose career as a messenger of God, lawgiver and leader of his community most closely parallels and foreshadows that of Muhammad’, and as ‘the figure that in the Koran was presented to Muhammad above all others as the supreme model of saviour and ruler of a community, the man chosen to present both knowledge of the one God, and a divinely revealed system of law’. We find him clearly in this role of Muhammad’s forebear in a well-known tradition of the miraculous ascension of the Prophet, where Moses advises Muhammad from his own experience as messenger and lawgiver.”
- ^ Smith, Huston. The world's religions HarperCollins, (1991) p. 245
- ^ Quran 28:7
- ^ Quran 79:17–19
- ^ Quran 20:47–48
- ^ Quran 5:20
- ^ Historical Context of the Bábi and Bahá'í Faiths
- ^ Paradise and Paradigm: Key Symbols in Persian Christianity and the Baháí̕ Faith, Christopher Buck - 1999
- ^ The Bahá'í: The Religious Construction of a Global Identity - Page 256, Michael McMullen - 2000
- ^ "Order of the Aten Temple".
- ^ Jan Assmann, op. cit.
- .
- ISBN 0-521-63096-7.
- ^ Thomas Paine The Age of Reason part II, 1796
- ^ Robert G. Ingersoll, Some Mistakes of Moses chapter XXIX
- ^ Richard Dawkins, The God Delusion, 2006, chapter 7
- ^ "Relief Portraits of Lawgivers: Moses. Architect of the Capitol". Aoc.gov. 2009-02-13. Retrieved 2010-03-02.
- ^ "Courtroom Friezes: North and South Walls: Information Sheet." Supreme Court of the United States. [1]
- ^ "In the Supreme Court itself, Moses and his law on display" Religion News Service
- ^ MacLean, Margaret. (ed) Art and Archaeology, Vol. VI, Archaeological Institute of America (1917) p. 97
- ISBN 978-0-615-19497-4.
- ISBN 0-440-24135-9.
- ISBN 0-271-02900-5.
- ISBN 0-8065-2460-X.
- ISBN 0-19-818487-5.
- ^ "History of the World: Part I".
- ^ "Prince of Egypt".
Further reading
- Asch, Sholem. Moses. New York: Putnam, 1958. ISBN 0-7426-9137-3.
- Assmann, Jan. Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press, 1997. ISBN 0-674-58738-3.
- Barenboim, Peter. Biblical Roots of Separation of Power, Moscow : Letny Sad, 2005, ISBN 5-94381-123-0, http://lccn.loc.gov/2006400578
- Barzel, Hillel. "Moses: Tragedy and Sublimity." In Literary Interpretations of Biblical Narratives. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman & Thayer S. Warshaw, 120–40. Nashville: Abingdon Press, 1974. ISBN 0-687-22131-5.
- Buber, Martin. Moses: The Revelation and the Covenant. New York: Harper, 1958.
- Card, Orson Scott. Stone Tables. Deseret Book Co., 1998. ISBN 1-57345-115-0.
- Chasidah, Yishai. "Moses." In Encyclopedia of Biblical Personalities: Anthologized from the Talmud, Midrash and Rabbinic Writings, 340–99. Brooklyn: Shaar Press, 1994.
- Cohen, Joel. Moses: A Memoir. Mahwah, N.J.: Paulist Press, 2003. ISBN 0-8091-0558-6.
- Dozeman, Thomas B. (2009). Commentary on Exodus. Eerdmans.
{{cite book}}
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(help) - Daiches, David. Moses: The Man and his Vision. New York: Praeger, 1975. ISBN 0-275-33740-5.
- Fast, Howard. Moses, Prince of Egypt. New York: Crown Pubs., 1958.
- Freud, Sigmund. Moses and Monotheism. New York: Vintage, 1967. ISBN 0-394-70014-7.
- Gjerman, Corey. Moses: The Father I Never Knew. Portland: Biblical Fantasticals, 2007. ISBN 978-1-4241-7113-2.
- Halter, Marek. Zipporah, Wife of Moses. New York: Crown, 2005. ISBN 1-4000-5279-3.
- Hoffmeier, James K. 'Moses and the Exodus.' In: Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition, pp. 135–63. New York: Oxford University Press, 1996.
- Ingraham, J. H.. The Pillar of Fire: Or Israel in Bondage. New York: A.L. Burt, 1859. Reprinted Ann Arbor, Mich.: Scholarly Publishing Office, University of Michigan Library, 2006. ISBN 1-4255-6491-7.
- Kirsch, Jonathan. Moses: A Life. New York: Ballantine, 1998. ISBN 0-345-41269-9.
- Kohn, Rebecca. Seven Days to the Sea: An Epic Novel of the Exodus. New York: Rugged Land, 2006. ISBN 1-59071-049-5.
- Lehman, S.M. (translator), Freedman, H. (ed.), Midrash Rabbah, 10 volumes, The Soncino Press, London, 1983.
- Mann, Thomas. "Thou Shalt Have No Other Gods Before Me." In The Ten Commandments, 3–70. New York: Simon & Schuster, 1943.
- Murdock, D.M. Did Moses Exist? The Myth of the Israelite Lawgiver. Seattle: Stellar House Publishing, 2014. ISBN 0-9799631-8-4.
- Salibi, Kamal. The Bible Came from Arabia. London: Jonathan Cape, 1985.
- Sandmel, Samuel. Alone Atop the Mountain. Garden City, N.Y.: Doubleday, 1973. ISBN 0-385-03877-1.
- Southon, Arthur E. On Eagles' Wings. London: Cassell and Co., 1937. Reprinted New York: McGraw-Hill, 1954.
- Wiesel, Elie. “Moses: Portrait of a Leader.” In Messengers of God: Biblical Portraits & Legends, 174–210. New York: Random House, 1976. ISBN 0-394-49740-6.
- Van Seters, John (2004). "Moses". In Barton, John (ed.). The Biblical World. Taylor & Francis.
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- Wildavsky, Aaron. Moses as Political Leader. Jerusalem: Shalem Press, 2005. ISBN 965-7052-31-9.
- Westminster Press, 1949.
- Van Seters, John: Life of Moses
- K. van der Toorn, Bob Becking, Pieter Willem van der Horst: Dictionary of deities and demons in the Bible
External links
This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "Moses". The Jewish Encyclopedia. New York: Funk & Wagnalls.
- The Geography, Book XVI, Chapter II The entire context of the cited chapter of Strabo's work