Moses

Moses (/ˈmoʊzɪz, -zɪs/)[2][Note 1] was a prophet according to the teachings of the Abrahamic religions; however, scholarly consensus sees Moses as a legendary figure and not a historical person.[3]

According to the Hebrew Bible, he was adopted by an Egyptian princess, and later in life became the leader of the Israelites and lawgiver, to whom the authorship of the Torah, or acquisition of the Torah from Heaven is traditionally attributed. Also called Moshe Rabbenu in Hebrew (מֹשֶׁה רַבֵּנוּ, lit. "Moses our Teacher"), he is the most important prophet in Judaism.[4][5] He is also an important prophet in Christianity, Islam, the Bahá'í Faith, and a number of other Abrahamic religions.

According to the Book of Exodus, Moses was born in a time when his people, the Israelites, an enslaved minority, were increasing in numbers and the Egyptian Pharaoh was worried that they might ally themselves with Egypt's enemies.[6] Moses' Hebrew mother, Jochebed, secretly hid him when the Pharaoh ordered all newborn Hebrew boys to be killed in order to reduce the population of the Israelites. Through the Pharaoh's daughter (identified as Queen Bithia in the Midrash), the child was adopted as a foundling from the Nile river and grew up with the Egyptian royal family. After killing an Egyptian slavemaster (because the slavemaster was smiting a Hebrew), Moses fled across the Red Sea to Midian, where he encountered The Angel of the Lord,[7] speaking to him from within a burning bush on Mount Horeb (which he regarded as the Mountain of God).

God sent Moses back to Egypt to demand the release of the Israelites from slavery. Moses said that he could not speak eloquently,[8] so God allowed Aaron, his brother, to become his spokesperson. After the Ten Plagues, Moses led the Exodus of the Israelites out of Egypt and across the Red Sea, after which they based themselves at Mount Sinai, where Moses received the Ten Commandments. After 40 years of wandering in the desert, Moses died within sight of the Promised Land on Mount Nebo.

Jerome gives 1592 BCE,[9] and James Ussher 1571 BCE as Moses' birth year.[10][Note 2] In the Book of Deuteronomy, Moses was called "the man of God".[13]

Moses
Philippe de Champaigne - Moses with the Ten Commandments - WGA04717
Moses with the Ten Commandments by Philippe de Champaigne.
Born
Died
NationalityIsraelite
Known forProphet
Spouse(s)
Children
Parent(s)
Relatives

Name

The name of Moses belongs to 1st millennium Egyptian.[14]:2 The Biblical account of Moses' birth provides him with a folk etymology to explain the ostensible meaning of his name.[15][16] He is said to have received it from the Pharaoh's daughter: "he became her son. She named him Moses (Moshe), saying, 'I drew him out (meshitihu) of the water.'"[17][18] This explanation links it to a verb mashah, meaning "to draw out", which makes the Pharaoh's daughter's declaration a play on words.[18][19] The princess made a grammatical mistake which is prophetic of his future role in legend, as someone who will "draw the people of Israel out of Egypt through the waters of the Red Sea."[20]

Several etymologies have been proposed. An Egyptian root msy, "child of", has been considered as a possible etymology, arguably an abbreviation of a theophoric name, as for example in Egyptian names like Thutmoses (Thoth created him) and Ramesses (Ra created him),[15] with the god's name omitted. Abraham Yahuda, based on the spelling given in the Tanakh, argues that it combines "water" or "seed" and "pond, expanse of water", thus yielding the sense of "child of the Nile" (mw-še).[21]

The Hebrew etymology in the Biblical story may reflect an attempt to cancel out traces of Moses' Egyptian origins.[20] The Egyptian character of his name was recognized as such by ancient Jewish writers like Philo of Alexandria and Josephus.[20] Philo linked Mōēsēs (Μωησής) to the Egyptian (Coptic) word for water (mou/μῶυ), while Josephus, in his Antiquities of the Jews, claimed that the second element, -esês, meant 'those who are saved'. The problem of how an Egyptian princess, known to Josephus as Thermutis (identified as Tharmuth)[18] and in later Jewish tradition as Bithiah,[22] could have known Hebrew puzzled medieval Jewish commentators like Abraham ibn Ezra and Hezekiah ben Manoah, known also as Hizkuni. Hizkuni suggested she either converted or took a tip from Jochebed.[23][24]

Biblical narrative

SyriacBibleParisFolio8rrMosesBeforePharaoh
Moses before the Pharaoh, a 6th-century miniature from the Syriac Bible of Paris

Prophet and deliverer of Israel

The Israelites had settled in the Land of Goshen in the time of Joseph and Jacob, but a new pharaoh arose who oppressed the children of Israel. At this time Moses was born to his father Amram, son of Kehath the Levite, who entered Egypt with Jacob's household; his mother was Jochebed (also Yocheved), who was kin to Kehath. Moses had one older (by seven years) sister, Miriam, and one older (by three years) brother, Aaron.[Note 3] The Pharaoh had commanded that all male Hebrew children born would 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, and raised as an Egyptian. One day after Moses had reached adulthood he killed an Egyptian who was beating a Hebrew. Moses, in order to escape the Pharaoh's death penalty, fled to Midian (a desert country south of Judah), where he married Zipporah.[26]

VictoryOLord
Moses holding up his arms during the battle against Amalek, assisted by Aaron and Hur; 19th-century painting by John Everett Millais

There, on Mount Horeb, God appeared to Moses as a burning bush, revealed to Moses his name YHWH (probably pronounced Yahweh)[27] and commanded him to return to Egypt and bring his chosen people (Israel) out of bondage and into the Promised Land (Canaan).[28] During the journey, God tried to kill Moses because he had not circumcised his son, but Zipporah saved his life. Moses returned to carry out God's command, but God caused the Pharaoh to refuse, and only after God had subjected Egypt to ten plagues did the Pharaoh relent. Moses led the Israelites to the border of Egypt, but there God hardened the Pharaoh's heart once more, so that he could destroy the Pharaoh and his army at the Red Sea Crossing as a sign of his power to Israel and the nations.[29]

After defeating the Amalekites in Rephidim, Moses led the Israelites to biblical Mount Sinai, where he was given the Ten Commandments from God, written on stone tablets. However, since Moses remained a long time on the mountain, some of the people feared that he might be dead, so they made a statue of a golden calf and worshiped it, thus disobeying and angering God and Moses. Moses, out of anger, broke the tablets, and later ordered the elimination of those who had worshiped the golden statue, which was melted down and fed to the idolaters.[30] He also wrote the ten commandments on a new set of tablets. Later at Mount Sinai, Moses 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. Moses delivered the laws of God to Israel, 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.[31]

From Sinai, Moses led the Israelites to the Desert of Paran on the border of Canaan. From there he 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. 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.[32]

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, conquered the lands of Og and Sihon in Transjordan, received God's blessing through Balaam the prophet, and massacred the Midianites, who by the end of the Exodus journey had become the enemies of the Israelites due to their notorious role in enticing the Israelites to sin against God. Moses was twice given notice that he would die before entry to the Promised Land: in Numbers 27:13, once he had seen the Promised Land from a viewpoint on Mount Abarim, and again in Numbers 31:1 once battle with the Midianites had been won.

On the banks of the Jordan River, in sight of the land, Moses assembled the tribes. After recalling their wanderings he delivered God's laws by which they must live in the land, sang a song of praise and pronounced a blessing on the people, and passed his authority to Joshua, under whom they would possess the land. Moses then went up Mount Nebo to the top of 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 YHWH knew face to face" (Deuteronomy 34:10). The New Testament states that after Moses' death, Michael the Archangel and the Devil disputed over his body (Epistle of Jude 1:9).

Lawgiver of Israel

Moses is honoured among Jews today as the "lawgiver of Israel", and he delivers several sets of laws in the course of the four books. The first is the Covenant Code (Exodus 20:1923:33), the terms of the covenant which God offers to the Israelites at biblical Mount Sinai. Embedded in the covenant are the Decalogue (the Ten Commandments, Exodus 20:1–17) and the Book of the Covenant (Exodus 20:22–23:19).[33] The entire Book of Leviticus constitutes a second body of law, the Book of Numbers begins with yet another set, and the Book of Deuteronomy another.

Moses has traditionally been regarded as the author of those four books and the Book of Genesis, which together comprise the Torah, the first section of the Hebrew Bible.

Historicity

The modern scholarly consensus is that the figure of Moses is legendary, and not historical,[3] although a "Moses-like figure may have existed somewhere in the southern Transjordan in the mid-late 13th century B.C."[34] Certainly no Egyptian sources mention Moses or the events of Exodus–Deuteronomy, nor has any archaeological evidence been discovered in Egypt or the Sinai wilderness to support the story in which he is the central figure.[35] The story of his discovery picks up a familiar motif in ancient Near Eastern mythological accounts of the ruler who rises from humble origins: Thus Sargon of Akkad's Akkadian account of his own origins runs;

My mother, the high priestess, conceived; in secret she bore me
She set me in a basket of rushes, with bitumen she sealed my lid
She cast me into the river which rose over me.[36]

The tradition of Moses as a lawgiver and culture hero of the Israelites may go back to the 7th-century BCE sources of the Deuteronomist, which might conserve earlier traditions. Kenneth Kitchen, described as a distinguished but lonely voice among British Egyptologists on the subject,[37] argues that there is an historic core behind the Exodus, with Egyptian corvée labour exacted from Hebrews during the imperialist control exercised by the Egyptian Empire over Canaan from the time of the Thutmosides down to the revolt against Merneptah and Rameses III.[38] Kitchen argued that there is a lack of factual evidence to deny his existence.[39] Martin Noth called the Deuteronomic description of Moses' burial a "lone historical tradition".[40] William Albright believed in the essential historicity of the biblical tales of Moses and the Exodus, accepting however that the core narrative had been overlaid by legendary accretions.[41] Biblical minimalists such as Philip R. Davies and Niels Peter Lemche regard all biblical books, and the stories of an Exodus, united monarchy, exile and return as fictions composed by a social elite in Yehud in the Persian period or even later, the purpose being to legitimize a return to indigenous roots.[42]

Despite the imposing fame associated with Moses, no source mentions him until he emerges in texts associated with the Babylonian exile.[41] A theory developed by Cornelius Tiele in 1872, which had proved influential, argued that Yahweh was a Midianite god, introduced to the Israelites by Moses, whose father-in-law Jethro was a Midianite priest.[43] It was to such a Moses that Yahweh reveals his real name, hidden from the Patriarchs who knew him only as El Shaddai.[44] Against this view is the modern consensus that most of the Israelites were native to Palestine.[45] Martin Noth argued that the Pentateuch uses the figure of Moses, originally linked to legends of a Transjordan conquest, as a narrative bracket or late redactional device to weld together 4 of the 5, originally independent, themes of that work.[41][46] Manfred Görg[47] and Rolf Krauss,[48] the latter in a somewhat sensationalist manner,[49] have suggested that the Moses story is a distortion or transmogrification of the historical pharaoh Amenmose (c. 1200 BCE), who was dismissed from office and whose name was later simplified to msy (Mose). Aidan Dodson regards this hypothesis as "intriguing, but beyond proof."[50]

The name King Mesha of Moab has been linked to that of Moses. Mesha also is associated with narratives of an exodus and a conquest, and several motifs in stories about him are shared with the Exodus tale and that regarding Israel's war with Moab (2 Kings 3). Moab rebels against oppression, like Moses, leads his people out of Israel, as Moses does from Egypt, and his first-born son is slaughtered at the wall of Kir-hareseth as the firstborn of Israel are condemned to slaughter in the Exodus story, "an infernal passover that delivers Mesha while wrath burns against his enemies".[51]

An Egyptian version of the tale that crosses over with the Moses story is found in Manetho who, according to the summary in Josephus, wrote that a certain Osarseph, a Heliopolitan priest, became overseer of a band of lepers, when Amenophis, following indications by Amenhotep, son of Hapu, had all the lepers in Egypt quarantined in order to cleanse the land so that he might see the gods. The lepers are bundled into Avaris, the former capital of the Hyksos, where Osarseph prescribes for them everything forbidden in Egypt, while proscribing everything permitted in Egypt. They invite the Hyksos to reinvade Egypt, rule with them for 13 years – Osarseph then assumes the name Moses – and are then driven out.[52]

Moses in Hellenistic literature

Memorial of Moses, Mt. Nebo
Memorial of Moses, Mount Nebo, Jordan

Non-biblical writings about Jews, with references to the role of Moses, first appear at the beginning of the Hellenistic period, from 323 BCE to about 146 BCE. Shmuel notes that "a characteristic of this literature is the high honour in which it holds the peoples of the East in general and some specific groups among these peoples."[53]

In addition to the Judeo-Roman or Judeo-Hellenic historians Artapanus, Eupolemus, Josephus, and Philo, a few non-Jewish historians including Hecataeus of Abdera (quoted by Diodorus Siculus), Alexander Polyhistor, Manetho, Apion, Chaeremon of Alexandria, Tacitus and Porphyry also make reference to him. The extent to which any of these accounts rely on earlier sources is unknown.[54] Moses also appears in other religious texts such as the Mishnah (c. 200 CE), Midrash (200–1200 CE),[55] and the Quran (c. 610–653).

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 BCE). 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."[56] 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.[56]

Droge also points out that this statement by Hecataeus was similar to statements made subsequently by Eupolemus.[56]

In Artapanus

The Knesset Menorah P5200010 Moses
Depiction of Moses on the Knesset Menorah raising his arms during the battle against the Amalekites

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."[57]

Jealousy of Moses' excellent qualities induced Chenephres to send him with unskilled troops on a military expedition to Ethiopia, where he won great victories. After having built the city of Hermopolis, he taught the people the value of the ibis as a protection against the serpents, making the bird the sacred guardian spirit of the city; then he introduced circumcision. After his return to Memphis, Moses taught the people the value of oxen for agriculture, and the consecration of the same by Moses gave rise to the cult of Apis. Finally, after having escaped another plot by killing the assailant sent by the king, Moses fled to Arabia, where he married the daughter of Raguel [Jethro], the ruler of the district.[58]

Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of YHWH in order to lead the Exodus. This account further testifies that all Egyptian temples of Isis 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,"[59] with his addition of extra-biblical details, such as his references to Jethro: the non-Jewish Jethro expresses admiration for Moses' gallantry in helping his daughters, and chooses to adopt Moses as his son.[60]

In Strabo

Strabo, a Greek historian, geographer and philosopher, in his Geographica (c. 24 CE), 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:[61]

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....[62]

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."[63] 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."[63]

Egyptologist Jan Assmann concludes that Strabo was the historian "who came closest to a construction of Moses' religion as monotheistic and as a pronounced counter-religion." It recognized "only one divine being whom no image can represent... [and] the only way to approach this god is to live in virtue and in justice."[64]

In Tacitus

The Roman historian Tacitus (c. 56–120 CE) 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 (c. 100), where, according to Arthur Murphy, as a result of the Jewish worship of one God, "pagan mythology fell into contempt."[65] 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.[66]

In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh.[66]

In Longinus

The Brazen Serpent
Moses lifts up the brass serpent, curing the Israelites from poisonous snake bites in a painting by Benjamin West

The Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of the great book of literary criticism, On the Sublime. The date of composition is unknown, but it is commonly assigned to the late Ist century C.E.[67]

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, calling him 'no chance person' (οὐχ ὁ τυχὼν ἀνήρ) but "the Lawgiver" (θεσμοθέτης, thesmothete) of the Jews," a term that puts him on a par with Lycurgus and Minos.[68] Aside from a reference to Cicero, Moses is the only non-Greek writer quoted in the work, contextually he is put on a par with Homer,[69] and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.[70]

In Josephus

In Josephus' (37 – c. 100 CE) 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 King Solomon had finished these works, these large and beautiful buildings, and had laid up his donations in the temple, and all this in the interval of seven years, and had given a demonstration of his riches and alacrity therein; ...he also wrote to the rulers and elders of the Hebrews, and ordered all the people to gather themselves together to Jerusalem, both to see the temple which he had built, and to remove the ark of God into it; and when this invitation of the whole body of the people to come to Jerusalem was everywhere carried abroad, ...The Feast of Tabernacles happened to fall at the same time, which was kept by the Hebrews as a most holy and most eminent feast. So they carried the ark and the tabernacle which Moses had pitched, and all the vessels that were for ministration to the sacrifices of God, and removed them to the temple. ...Now the ark contained nothing else but those two tables of stone that preserved the ten commandments, which God spake to Moses in Mount Sinai, and which were engraved upon them...[71]

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."[72]

In Numenius

Numenius, a Greek philosopher who was a native of Apamea, in Syria, wrote during the latter half of the 2nd century CE. Historian Kennieth Guthrie writes that "Numenius is perhaps the only recognized Greek philosopher who explicitly studied Moses, the prophets, and the life of Jesus..."[73] 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.[74]

In Justin Martyr

The Christian saint and religious philosopher Justin Martyr (103–165 CE) 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."[75] 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.[75]

Abrahamic religions

Prophet Moses
MosesStrikingTheRock GREBBER
Moses striking the rock
Prophet, Saint, Seer, Lawgiver, Apostle to Pharaoh, Reformer
BornGoshen, Lower Egypt
DiedMount Nebo, Moab
Venerated inJudaism, Christianity, Islam, Bahá'í Faith
FeastOrthodox Church & Catholic Church: Sept 4
AttributesTablets of the Law

Judaism

Most of what is known about Moses from the Bible comes from the books of Exodus, Leviticus, Numbers and Deuteronomy.[76] The majority of scholars consider the compilation of these books to go back to the Persian period, 538–332 BCE, but based on earlier written and oral traditions.[77][78] 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 Midrash identifies Moses as one of seven biblical personalities who were called by various names.[79] Moses' other names were: Jekuthiel (by his mother), Heber (by his father), Jered (by Miriam), Avi Zanoah (by Aaron), Avi Gedor (by Kohath), Avi Soco (by his wet-nurse), Shemaiah ben Nethanel (by people of Israel).[80] Moses is also attributed the names Toviah (as a first name), and Levi (as a family name) (Vayikra Rabbah 1:3), Heman,[81] Mechoqeiq (lawgiver)[82] and Ehl Gav Ish (Numbers 12:3).[83] In another exegesis, Moses had ascended to the first heaven until the seventh, even visited Paradise and Hell alive, after he saw the Divine vision in Mount Horeb.[84]

Jewish historians who lived at Alexandria, such as Eupolemus, attributed to Moses the feat of having taught the Phoenicians their alphabet,[85] 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 called "the teacher of Orpheus"), and ascribed to him the division of Egypt into 36 districts, each with its own liturgy. He named the princess who adopted Moses as Merris, wife of Pharaoh Chenephres.[86]

Jewish tradition considers Moses to be the greatest prophet who ever lived.[87][88] Despite his importance, Judaism stresses that Moses was a human being, and is therefore not to be worshipped.[89] Only God is worthy of worship in Judaism.

To Orthodox Jews, Moses is called Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a: "Our Leader Moshe, Servant of God, Father of all the Prophets (may his merit shield us, amen)".[90] In the orthodox 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).

Arising in part from his age of death (120 according to Deut. 34:7) and that "his eye had not dimmed, and his vigor had not diminished," the phrase "may you live to 120" has become a common blessing among Jews, especially since 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of Genesis 6:3).

Christianity

Transfigurationbloch
Moses appearing at the Transfiguration of Jesus

Moses is mentioned more often in the New Testament than any other Old Testament figure. For Christians, Moses is often a symbol of God's law, as reinforced and expounded on in the teachings of Jesus. New Testament writers often compared Jesus' words and deeds with Moses' to explain Jesus' mission. In Acts 7:39–43, 51–53, for example, the rejection of Moses by the Jews who worshipped the golden calf is likened to the rejection of Jesus by the Jews that continued in traditional Judaism.[91][92]

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 Synoptic Gospels of the Transfiguration of Jesus in Matthew 17, Mark 9, and Luke 9, respectively. Jesus refers to the scribes and the Pharisees of the Temple as "seated in the chair of Moses" (Greek: επι της μωυσεως καθεδρας, epi tēs Mōuseōs kathedras) [93]

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 Eastern Orthodox Church, the Roman Catholic Church, and the Lutheran churches on September 4. In Eastern Orthodox liturgics for September 4, Moses is commemorated as the "Holy Prophet and God-seer Moses, on Mount Nebo".[94][95][Note 4] The Orthodox Church also commemorates him on the Sunday of the Forefathers, two Sundays before the Nativity.[97]

The Armenian Apostolic Church commemorates him as one of the Holy Forefathers in their Calendar of Saints on July 30.[98]

Mormonism

Members of The Church of Jesus Christ of Latter-day Saints (colloquially called Mormons) generally view Moses in the same way that other Christians do. However, in addition to accepting the biblical account of Moses, Mormons include Selections from the Book of Moses as part of their scriptural canon.[99] This book is believed to be the translated writings of Moses, and is included in the Pearl of Great Price.[100]

Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death (translated). In addition, Joseph Smith and Oliver Cowdery stated that on April 3, 1836, Moses appeared to them in the Kirtland Temple (located in Kirtland, Ohio) in a glorified, immortal, physical form and bestowed upon them the "keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[101]

Islam

Moses is mentioned more in the Quran than any other individual and his life is narrated and recounted more than that of any other Islamic prophet.[102] In general, Moses is described in ways which parallel the Islamic prophet Muhammad,[103] and "his character exhibits some of the main themes of Islamic theology," including the "moral injunction that we are to submit ourselves to God."

Moses is defined in the Quran 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 describes an account in the Quran 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.[104]

Moses is mentioned 502 times in the Quran; passages mentioning Moses include 2.49–61, 7.103–60, 10.75–93, 17.101–04, 20.9–97, 26.10–66, 27.7–14, 28.3–46, 40.23–30, 43.46–55, 44.17–31, and 79.15–25. and many others. Most of the key events in Moses' life which are narrated in the Bible are to be found dispersed through the different Surahs of the Quran, with a story about meeting Khidr which is not found in the Bible.[102]

In the Moses story related by the Quran, 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.[102][105] The Pharaoh's wife Asiya, not his daughter, found Moses floating in the waters of the Nile. She convinced the Pharaoh to keep him as their son because they were not blessed with any children. The Quran's account has emphasized Moses' mission to invite the Pharaoh to accept God's divine message[106] as well as give salvation to the Israelites.[102][107] According to the Quran, 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. After which the Israelites are made to wander for 40 years.[108]

According to Islamic tradition, Moses is buried at Maqam El-Nabi Musa, Jericho.

Baha'i Faith

Moses is one of the most important of God's messengers in the Bahá'í Faith being designated a Manifestation of God.[109] An epithet of Moses in Baha'i scriptures is the One Who Conversed with God.[110]

Important figures in the Baha’i religion, such as Abdul’l-Baha, have highlighted the fact that Moses, like Abraham, had none of the makings of a great man of history, but through God's assistance he was able achieve many great things. He is described as having been "for a long time a shepherd in the wilderness," of having had a stammer, and of being "much hated and detested" by the Pharaoh and the ancient Egyptians of his time. He is said to have been raised in an oppressive household, and to have been known, in Egypt, as a man who had committed murder – though he had done so in order to prevent an act of cruelty.[111]

Nevertheless, like Abraham, through the assistance of God, he achieved great things and gained renown even beyond the Levant. Chief among these achievements was the freeing of his people, the Hebrews, from bondage in Egypt and leading "them to the Holy Land." He is viewed as the one who bestowed on Israel 'the religious and the civil law' which gave them "honour among all nations," and which spread their fame to different parts of the world.[111]

Furthermore, through the law, Moses is believed to have led the Hebrews 'to the highest possible degree of civilization at that period.’ Abdul’l-Baha asserts that the ancient Greek philosophers regarded "the illustrious men of Israel as models of perfection." Chief among these philosophers, he says, was Socrates who "visited Syria, and took from the children of Israel the teachings of the Unity of God and of the immortality of the soul."[111]

Moses is further described as paving the way for Bahá'u'lláh and his ultimate revelation, and as a teacher of truth, whose teachings were in line with the customs of his time.[112]

Legacy in politics and law

Moses LOC
Statue of Moses at the Library of Congress

In a metaphorical sense in the Christian tradition, a "Moses" has been referred to as the leader who delivers the people from a terrible situation. Among the Presidents of the United States known to have used the symbolism of Moses were Harry S. Truman, Jimmy Carter, Ronald Reagan, Bill Clinton, George W. Bush and Barack Obama, who referred to his supporters as "the Moses generation."[113]

In subsequent years, theologians linked the Ten Commandments with the formation of early democracy. Scottish theologian William Barclay described them as "the universal foundation of all things… the law without which nationhood is impossible. …Our society is founded upon it.[114] Pope Francis addressed the United States Congress in 2015 stating that all people need to "keep alive their sense of unity by means of just legislation... [and] the figure of Moses leads us directly to God and thus to the transcendent dignity of the human being.[115]

American history

Pilgrims

Embarkation of the Pilgrims
Pilgrims John Carver, William Bradford, and Miles Standish, at prayer during their voyage to America. Painting by Robert Walter Weir.

References to Moses were used by the Puritans, who relied on the story of Moses to give meaning and hope to the lives of Pilgrims seeking religious and personal freedom in America. John Carver was the first governor of Plymouth colony and first signer of the Mayflower Compact, which he wrote in 1620 during the ship Mayflower's three-month voyage. He inspired the Pilgrims with a "sense of earthly grandeur and divine purpose," notes historian Jon Meacham,[116] and was called the "Moses of the Pilgrims."[117] Early American writer James Russell Lowell noted the similarity of the founding of America by the Pilgrims to that of ancient Israel by Moses:

Next to the fugitives whom Moses led out of Egypt, the little shipload of outcasts who landed at Plymouth are destined to influence the future of the world.[118]

Following Carver's death the following year, William Bradford was made governor. He feared that the remaining Pilgrims would not survive the hardships of the new land, with half their people having already died within months of arriving. Bradford evoked the symbol of Moses to the weakened and desperate Pilgrims to help calm them and give them hope: "Violence will break all. Where is the meek and humble spirit of Moses?"[119] William G. Dever explains the attitude of the Pilgrims: "We considered ourselves the 'New Israel,' particularly we in America. And for that reason we knew who we were, what we believed in and valued, and what our 'manifest destiny' was."[120][121]

Founding Fathers of the United States

FirstCommitteeGreatSealReverseLossingDrawing
First proposed seal of the United States, 1776

On July 4, 1776, immediately after the Declaration of Independence was officially passed, the Continental Congress asked John Adams, Thomas Jefferson, and Benjamin Franklin to design a seal that would clearly represent a symbol for the new United States. They chose the symbol of Moses leading the Israelites to freedom.[122] The Founding Fathers of the United States inscribed the words of Moses on the Liberty Bell: "Proclaim Liberty thro' all the Land to all the Inhabitants thereof." (Leviticus 25)

Upon the death of George Washington in 1799, two thirds of his eulogies referred to him as "America's Moses," with one orator saying that "Washington has been the same to us as Moses was to the Children of Israel."[123]

Benjamin Franklin, in 1788, saw the difficulties that some of the newly independent American states were having in forming a government, and proposed that until a new code of laws could be agreed to, they should be governed by "the laws of Moses," as contained in the Old Testament.[124] He justified his proposal by explaining that the laws had worked in biblical times: "The Supreme Being… having rescued them from bondage by many miracles, performed by his servant Moses, he personally delivered to that chosen servant, in the presence of the whole nation, a constitution and code of laws for their observance.[125]

John Adams, 2nd President of the United States, stated why he relied on the laws of Moses over Greek philosophy for establishing the United States Constitution: "As much as I love, esteem, and admire the Greeks, I believe the Hebrews have done more to enlighten and civilize the world. Moses did more than all their legislators and philosophers.[116] Swedish historian Hugo Valentin credited Moses as the "first to proclaim the rights of man."[126]

Slavery and civil rights

Historian Gladys L. Knight describes how leaders who emerged during and after the period in which slavery in the United States was legal often personified the Moses symbol. "The symbol of Moses was empowering in that it served to amplify a need for freedom."[127] Therefore, when Abraham Lincoln was assassinated in 1865 after the passage of the amendment to the Constitution outlawing slavery, Black Americans said they had lost "their Moses".[128] Lincoln biographer Charles Carleton Coffin writes, "The millions whom Abraham Lincoln delivered from slavery will ever liken him to Moses, the deliverer of Israel."[129] Similarly, Harriet Tubman, who rescued approximately seventy enslaved family and friends, was also described as the "Moses" of her people.[130]

In the 1960s, a leading figure in the civil rights movement was Martin Luther King Jr., who was called "a modern Moses," and often referred to Moses in his speeches: "The struggle of Moses, the struggle of his devoted followers as they sought to get out of Egypt. This is something of the story of every people struggling for freedom."[131]

Cultural portrayals and references

La salle dAkhenaton (1356-1340 av J.C.) (Musée du Caire) (2076972086)
Freud believed that Moses was a former adherent to the religion of the sun disc Aten instituted by the pharaoh Akhenaten (shown above), a notion now discredited by modern scholars.

Literature

  • 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.[132][133] 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,[134] although this has been countered by a variety of arguments, e.g. pointing out the similarities between the Hymn to Aten and Psalm 104.[132][135] Freud's interpretation of the historical Moses is not well accepted among historians, and is considered pseudohistory by many.[136]
  • Thomas Mann's novella The Tables of the Law (1944) is a retelling of the story of the Exodus from Egypt, with Moses as its main character.[137]

Art

'Moses' by Michelangelo JBU160
Statue by Michelangelo Buonarotti – in Basilica San Pietro in Vincoli, Rome
Michelangelo's statue

Michelangelo's statue of Moses in the Church of San Pietro in Vincoli, Rome, is one of the most familiar masterpieces in the world. The horns the sculptor included on Moses' head are the result of a mistranslation of the Hebrew Bible into the Latin Vulgate Bible with which Michelangelo was familiar. The Hebrew word taken from Exodus means either a "horn" or an "irradiation." Experts at the Archaeological Institute of America show that the term was used when Moses "returned to his people after seeing as much of the Glory of the Lord as human eye could stand," and his face "reflected radiance."[138] In early Jewish art, moreover, Moses is often "shown with rays coming out of his head."[139]

Another author explains, "When Saint Jerome translated the Old Testament into Latin, he thought no one but Christ should glow with rays of light – so he advanced the secondary translation.[140][141] However, writer J. Stephen Lang points out that Jerome's version actually described Moses as "giving off hornlike rays," and he "rather clumsily translated it to mean 'having horns.'"[142] It has also been noted that he had Moses seated on a throne, yet Moses was never given the title of a King nor ever sat on such thrones.[143]

Depiction on U.S. government buildings

Moses is depicted in several U.S. government buildings because of his legacy as a lawgiver. In the Library of Congress stands a large statue of Moses alongside a statue of the Paul the Apostle. Moses is one of the 23 lawgivers depicted in marble bas-reliefs in the chamber of the U.S. House of Representatives in the United States Capitol. The plaque's overview states: "Moses (c. 1350–1250 B.C.) Hebrew prophet and lawgiver; transformed a wandering people into a nation; received the Ten Commandments."[144]

The other twenty-two figures have their profiles turned to Moses, which is the only forward-facing bas-relief.[145][146]

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 of the United States' 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.[147]

Film and television

Criticism of Moses

Tissot The Women of Midian Led Captive by the Hebrews
The Women of Midian Led Captive by the Hebrews James Tissot c.1900

Thomas Paine and Numbers 31:13–18
In the late eighteenth century, the deist Thomas Paine commented at length on Moses' Laws in The Age of Reason (1794, 1795, and 1807). Paine considered Moses to be a "detestable villain", and cited Numbers 31:13–18 as an example of his "unexampled atrocities".[156] In the passage, the Jewish army had returned from conquering the Midianites, and Moses has gone down to meet it:

And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp; and Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle; and Moses said unto them, Have ye saved all the women alive? behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord. Now, therefore, kill every male among the little ones, and kill every woman that hath known a man by lying with him; but all the women-children, that have not known a man by lying with him, keep alive for yourselves.[157]

The prominent atheist Richard Dawkins also made reference to these verses in his 2006 book, The God Delusion, concluding that Moses was "not a great role model for modern moralists".[158]

Rabbi Joel Grossman argued that the story is a "powerful fable of lust and betrayal", and that Moses' execution of the women was a symbolic condemnation of those who seek to turn sex and desire to evil purposes.[159] Alan Levin, an educational specialist with the Reform movement, has similarly suggested that the story should be taken as a cautionary tale, to "warn successive generations of Jews to watch their own idolatrous behavior".[160]

However, some Jewish sources defend Moses' role. The Chasam Sofer emphasizes that this war was not fought at Moses' behest, but was commanded by God as an act of revenge against the Midianite women,[161] who, according to the Biblical account, had seduced the Israelites and led them to sin. In Legend of the Jews, Phinehas son of Eleazar defend their innocent action in leaving the women remain alive because Moses instructed them to take revenge "only to the Midianites," without mentioning "Midianite women."[162] As God had also commanded them to be a holy nation,[163] the "polluted" or unvirgin women should not be preferred among sons of Israel, therefore the "pure" or virgin women are more sacred for themselves.[164]

See also

References

  •  This article incorporates text from a publication now in the public domainSinger, Isidore; et al., eds. (1901–1906). "Moses". The Jewish Encyclopedia. New York: Funk & Wagnalls.

Informational notes

  1. ^ Hebrew: מֹשֶׁה‎, Mōsh´e ISO 259-3 Moše; Syriac: ܡܘܫܐMūše; Arabic: موسىM´ūsā; Greek: Mωϋσῆς Mōÿsēs
  2. ^ Saint Augustine records the names of the kings when Moses was born in the City of God:
    • "When Saphrus reigned as the fourteenth king of Assyria, and Orthopolis as the twelfth of Sicyon, and Criasus as the fifth of Argos, Moses was born in Eygpt, ..."[11]
    Orthopolis reigned as the 12th King of Sicyon for 63 years, from 1596–1533; and Criasus reigned as the 5th King of Argos for 54 years, from 1637–1583.[12]
  3. ^ According to Manetho the place of his birth was at the ancient city of Heliopolis.[25]
  4. ^ According to the Orthodox Menaion, September 4 was the day that Moses saw the Land of Promise.[96]

Citations

  1. ^ Numbers 12:1
  2. ^ "Moses". Random House Webster's Unabridged Dictionary.
  3. ^ a b William G. Dever "What Remains of the House That Albright Built?". The Biblical Archaeologist, American Schools of Oriental Research, Scholars Press, Vol. 56, No 1, 2 March 1993 pp. 25–35 [33]: "the overwhelming scholarly consensus today is that Moses is a mythical figure."
  4. ^ Deuteronomy 34:10
  5. ^ Maimonides, 13 principles of faith, 7th principle.
  6. ^ Exodus 1:10
  7. ^ Douglas K. Stuart (2006). Exodus: An Exegetical and Theological Exposition of Holy Scripture. B&H Publishing Group. pp. 110–13.
  8. ^ Exodus 4:10
  9. ^ Jerome's Chronicon (4th century) gives 1592 for the birth of Moses
  10. ^ The 17th-century Ussher chronology calculates 1571 BC (Annals of the World, 1658 paragraph 164)
  11. ^ St Augustine. The City of God. Book XVIII. Chapter 8 – Who Were Kings When Moses Was Born, And What Gods Began To Be Worshipped Then.
  12. ^ Hoeh, Herman L (1967), Compendium of World History (dissertation), 1, The Faculty of the Ambassador College, Graduate School of Theology, 1962.
  13. ^ "Deuteronomy 33 (King James Bible)" – via Wikisource.
  14. ^ Barmash, Pamela (2015b). "Out of the Mists of History: The Exaltation of the Exodus in the Bible". In Barmash, Pamela; Nelson, W. David. Exodus in the Jewish Experience: Echoes and Reverberations. Lexington Books. pp. 1–22. ISBN 978-1-4985-0293-1.
  15. ^ a b Christopher B. Hays, Hidden Riches: A Sourcebook for the Comparative Study of the Hebrew Bible and Ancient Near East, Presbyterian Publishing Corp, 2014 p. 116.
  16. ^ Naomi E. Pasachoff, Robert J. Littman, A Concise History of the Jewish People, Rowman & Littlefield, (1995) 2005 p. 5.
  17. ^ Exodus 2:10
  18. ^ a b c Lorena Miralles Maciá, "Judaizing a Gentile Biblical Character through Fictive Biographical Reports: The Case of Bityah, Pharaoh's Daughter, Moses' Mother, according to Rabbinic Interpretations", in Constanza Cordoni, Gerhard Langer (eds.), Narratology, Hermeneutics, and Midrash: Jewish, Christian, and Muslim Narratives from Late Antiquity through to Modern Times, Vandenhoeck & Ruprecht/University of Vienna Press, 2014 pp. 145–75.
  19. ^ Dozeman 2009, pp. 81–82.
  20. ^ a b c Franz V. Greifenhagen, Egypt on the Pentateuch's Ideological Map: Constructing Biblical Israel's Identity, Bloomsbury Publishing, 2003 pp. 60ff [62] n.65. [63].
  21. ^ Rivka Ulmer, Egyptian Cultural Icons in Midrash, de gruyter 2009 p. 269.
  22. ^ Benjamin Edidin Scolnic, If the Egyptians Drowned in the Red Sea where are Pharaoh's Chariots?: Exploring the Historical Dimension of the Bible, University Press of America 2005 p. 82.
  23. ^ Jeffrey K. Salkin, Righteous Gentiles in the Hebrew Bible: Ancient Role Models for Sacred Relationships, Jewish Lights Publishing, 2008 pp. 47ff [54].
  24. ^ Maurice D. Harris Moses: A Stranger Among Us, Wipf and Stock Publishers, 2012 pp. 22–24
  25. ^ McClintock, John; James, Strong (1882), "Mo'ses", Cyclopaedia of Biblical, Theological and Ecclesiastical Literature, VI. ME-NEV, New York: Harper & Brothers, pp. 677–87.
  26. ^ Exodus 2:21
  27. ^ "I AM WHO I AM"; and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to you.'Exodus 3:14
  28. ^ "Thus says the LORD, "Let My people go, that they may serve Me."Exodus 8:1Schmidt, Nathaniel (Feb 1896), "Moses: His Age and His Work. II", The Biblical World, 7 (2): 105–19 [108], It was the prophet's call. It was a real ecstatic experience, like that of David under the baka-tree, Elijah on the mountain, Isaiah in the temple, Ezekiel on the Khebar, Jesus in the Jordan, Paul on the Damascus road. It was the perpetual mystery of the divine touching the human..
  29. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol III : Chapter I (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  30. ^ Rad, Gerhard von; Hanson, K. C; Neill, Stephen (2012). Moses. Cambridge: James Clarke. ISBN 978-0-227-17379-4. Retrieved 2017-06-09.
  31. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol III : The Symbolical Significance of the Tabernacle (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  32. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol III : Ingratitude Punished (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  33. ^ Hamilton 2011, p. xxv.
  34. ^ William G. Dever (2001). What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Wm. B. Eerdmans Publishing. p. 99. ISBN 978-0-8028-2126-3.
  35. ^ Meyers 2005, pp. 5–6.
  36. ^ Timothy D. Finlay, The Birth Report Genre in the Hebrew Bible, Forschungen zum Alten Testament, Vol. 12 Mohr Siebeck, 2005 p. 236
  37. ^ J.K. Hoffmeier, 'The Egyptian Origins of Israel: Recent Developments in Historiography,' in Thomas E. Levy, Thomas Schneider, William H.C. Propp (eds.) Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience, Springer, 2015 pp. 196–208 [202].
  38. ^ Kenneth Kitchen, On the Reliability of the Old Testament, Rev.ed. Wm. B. Eerdmans Publishing, 2003 pp. 241ff.
  39. ^ Kenneth Anderson Kitchen (2003). On the Reliability of the Old Testament. Wm. B. Eerdmans Publishing. pp. 299–. ISBN 978-0-8028-4960-1. As for the role of a Moses, there is no factual evidence to exclude such a person at this period, or his having played the roles implied in Exodus to Deuteronomy.
  40. ^ James K. Hoffmeier (1999). Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition. Oxford University Press. pp. 321–. ISBN 978-0-19-988101-7. Martin Noth, for instance, after studying the Moses narratives in the Pentateuch, concluded that the lone historical tradition is the death and burial of Moses in Deuteronomy 34.
  41. ^ a b c George W. Coats, Moses: Heroic Man, Man of God, A&C Black, 1988 pp. 10ff (p. 11 Albright; pp. 29–30, Noth).
  42. ^ Michael R.Stead, The Intertextuality of Zechariah 1–8: Ideals and Realities, T&T Clark 2009 p. 42
  43. ^ Judges 1:16;3:11; Numbers 10:29); Exodus 6:2–3
  44. ^ Mark S. Smith, The Early History of God: Yahweh and the Other Deities in Ancient Israel, Wm. B. Eerdmans Publishing, 2002 p. 34.
  45. ^ Karel van der Toorn, Bob Becking, Pieter Willem van der Horst (eds.) Dictionary of Deities and Demons in the Bible, Wm. B. Eerdmans Publishing, 2nd edition 1999 p. 912.
  46. ^ Eckart Otto, Mose: Geschichte und Legende, C.H. Beck, 2006 pp. 25–27.
  47. ^ Manfred Görg, "Mose – Name und Namensträger. Versuch einer historischen Annäherung" in Mose. Ägypten und das Alte Testament, edited by E. Otto, Verlag Katholisches Bibelwerk, Stuttgart, 2000.
  48. ^ Rolf Krauss, Das Moses-Rätsel. Auf den Spuren einer biblischen Erfindung, Ullstein Verlag, München 2001.
  49. ^ Jan Assmann, 'Tagsüber parliert er als Ägyptologe, nachts reißt er die Bibel auf,' Frankfurter Allgemeine Zeitung 2 February 2002.
  50. ^ Aidan Dodson, Poisoned Legacy: The Fall of the 19th Egyptian Dynasty American University in Cairo Press 2010 p. 72.
  51. ^ Peter J. Leithart, 1 & 2 Kings, Brazos Press, 2006 pp. 178ff [181–82].
  52. ^ Jan Assmann, Moses the Egyptian: The Memory of Egypt in Western Monotheism, Harvard University Press, 2009 pp. 31–34.
  53. ^ Shmuel 1976, p. 1102.
  54. ^ Shmuel 1976, p. 1103.
  55. ^ Hammer, Reuven (1995), The Classic Midrash: Tannaitic Commentaries on the Bible, Paulist Press, p. 15.
  56. ^ a b c Droge 1989, p. 18.
  57. ^ Barclay, John M. G. Jews in the Mediterranean Diaspora: From Alexander to Trajan (323 BCE – 117 CE), University of California Press (1996) p. 130
  58. ^ "Moses". Jewish Encyclopedia. Retrieved 2010-03-02.
  59. ^ Feldman 1998, p. 40.
  60. ^ Feldman 1998, p. 133.
  61. ^ Shmuel 1976, p. 1132.
  62. ^ Strabo. The Geography, 16.2.35–36, Translated by H.C. Hamilton and W. Falconer in 1854, pp. 177–78,
  63. ^ a b Shmuel 1976, p. 1133.
  64. ^ Assmann 1997, p. 38.
  65. ^ Tacitus, Cornelius. The works of Cornelius Tacitus: With an essay on his life and genius by Arthur Murphy, Thomas Wardle Publ. (1842) p. 499
  66. ^ a b Tacitus, Cornelius. Tacitus, The Histories, Volume 2, Book V. Chapters 5, 6 p. 208.
  67. ^ Henry J. M. Day, Lucan and the Sublime: Power, Representation and Aesthetic Experience, Cambridge University Press, 2013 p. 12.
  68. ^ Louis H. Felkdman, Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian, Princeton University Press 1996 p. 239.
  69. ^ Feldman, Louis H (1998), Josephus's Interpretation of the Bible, University of California Press, p. 133.
  70. ^ Shmuel 1976, p. 1140.
  71. ^ Josephus, Flavius (1854), "IV", The works: Comprising the Antiquities of the Jews, VIII, trans. by William Whiston, pp. 254–55.
  72. ^ Feldman 1998, p. 130.
  73. ^ Guthrie 1917, p. 194.
  74. ^ Guthrie 1917, p. 101.
  75. ^ a b Blackham 2005, p. 39.
  76. ^ Van Seters 2004, p. 194.
  77. ^ Finkelstein, I., Silberman, NA., The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts, p. 68
  78. ^ Jean-Louis Ska, The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, Forschungen zum Alten Testament, Vol 66, Mohr Siebeck, 2009 p. 260.
  79. ^ Midrash Rabbah, Ki Thissa, XL. 3-3, Lehrman, p. 463
  80. ^ Yalkut Shimoni, Shemot 166 to Chronicles I 4:18, 24:6; also see Vayikra Rabbah 1:3; Chasidah p. 345
  81. ^ Rashi to Bava Batra 15s, Chasidah p. 345
  82. ^ Bava Batra 15a on Deuteronomy 33:21, Chasidah p. 345
  83. ^ Rashi to Berachot 54a, Chasidah p. 345
  84. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol. II : The Ascension of Moses; Moses Visits Paradise and Hell (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  85. ^ Eusebius, Praeparatio evangelica ix. 26
  86. ^ Eusebius, l.c. ix. 27
  87. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol. III : Moses excels all pious men (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  88. ^ "Judaism 101: Moses, Aaron and Miriam". Jew FAQ. Retrieved 2010-03-02.
  89. ^ Wolpe, David. "Ki Teitzei – A Jewish Approach to the Church Abuse Scandal." Sinai Temple Los Angeles. 25 August 2018. Sermon.
  90. ^ Honorifics for the dead in Judaism.
  91. ^ Larkin, William J. (1995). Acts (IVP New Testament Commentary Series). Intervarsity Press Academic. ISBN 978-0-8308-1805-1.
  92. ^ "Bible Gateway passage: Acts 7 – New International Version". Bible Gateway. Retrieved 2017-01-08.
  93. ^ Matthew 23:2
  94. ^ Great Synaxaristes: (in Greek) Ὁ Προφήτης Μωϋσῆς. 4 Σεπτεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  95. ^ Holy Prophet and God-seer Moses. OCA – Lives of the Saints.
  96. ^ "September 4: The Holy God-seer Moses the Prophet and Aaron His Brother". In: The Menaion: Volume 1, The Month of September. Transl. from the Greek by the Holy Transfiguration Monastery. Boston, Massachusetts, 2005. p. 67.
  97. ^ THE SUNDAY OF THE HOLY FOREFATHERS. St John's Orthodox Church, Colchester, Essex, England.
  98. ^ "Տոնական օրեր". Armenian Church (in Armenian). Retrieved 31 August 2017.
  99. ^ Skinner, Andrew C. (1992), "Moses", in Ludlow, Daniel H, Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 958–59, ISBN 978-0-02-879602-4, OCLC 24502140
  100. ^ Taylor, Bruce T. (1992), "Book of Moses", in Ludlow, Daniel H, Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 216–17, ISBN 978-0-02-879602-4, OCLC 24502140
  101. ^ The Doctrine and Covenants 110:11
  102. ^ a b c d Keeler 2005, pp. 55–66.
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  104. ^ Smith, Huston (1991), The World's Religions, Harper Collins, p. 245, ISBN 978-0-06-250811-9.
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  118. ^ Lowell, James Russell (1913), The Round Table, Boston: Gorham Press, pp. 217–18, Next to the fugitives whom Moses led out of Egypt, the little shipload of outcasts who landed at Plymouth are destined to influence the future of the world. The spiritual thirst of mankind has for ages been quenched at Hebrew fountains; but the embodiment in human institutions of truths uttered by the Son of Man eighteen centuries ago was to be mainly the work of Puritan thought and Puritan self-devotion. …If their municipal regulations smack somewhat of Judaism, yet there can be no nobler aim or more practical wisdom than theirs; for it was to make the law of man a living counterpart of the law of God, in their highest conception of it.
  119. ^ Arber, Edward (1897), The Story of the Pilgrim Fathers, Houghton, Mifflin & Co., p. 345.
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    I want to preach this morning from the subject, 'The Birth of a New Nation.' And I would like to use as a basis for our thinking together, a story that has long since been stenciled on the mental sheets of succeeding generations. It is the story of the Exodus, the story of the flight of the Hebrew people from the bondage of Egypt, through the wilderness and finally, to the Promised Land. …The struggle of Moses, the struggle of his devoted followers as they sought to get out of Egypt.

    And I've looked over. And I've seen the promised land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land.

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  156. ^ Paine, Thomas (1796) The Age of Reason, part II.
  157. ^ Numbers 31:13–18
  158. ^ Dawkins, Richard (2006). The God Delusion Chapter 7. Bantam Press. ISBN 0-593-05548-9
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  161. ^ Aliya-by-Aliya Sedra Summary, Torah Tidbits, OU, archived from the original on 2003-08-02.
  162. ^ Ginzberg, Louis (1909). The Legends of the Jews Vol. III : The Victorious Return from the War (Translated by Henrietta Szold) Philadelphia: Jewish Publication Society.
  163. ^ Leviticus 20:26
  164. ^ Deuteronomy 22:20–21

Further reading

  • Asch, Sholem (1958), Moses, New York: Putnam, ISBN 978-0-7426-9137-7.
  • Assmann, Jan (1997), Moses the Egyptian: The Memory of Egypt in Western Monotheism, Harvard University Press, ISBN 978-0-674-58738-0.
  • Peter Barenboim, "Biblical Roots of Separation of Powers", Moscow, 2005, ISBN 5-94381-123-0,
  • Barzel, Hillel (1974), "Moses: Tragedy and Sublimity", in Gros Louis, Kenneth RR; Ackerman, James S; Warshaw, Thayer S, Literary Interpretations of Biblical Narratives, Nashville: Abingdon Press, pp. 120–40, ISBN 978-0-687-22131-8.
  • Blackham, Paul (2005), "The Trinity in the Hebrew Scriptures", in Metzger, Paul Louis, Trinitarian Soundings in Systematic Theology (essay), Continuum International.
  • Buber, Martin (1958), Moses: The Revelation and the Covenant, New York: Harper.
  • Card, Orson Scott (1998), Stone Tables, Deseret Book Co, ISBN 978-1-57345-115-4.
  • Chasidah, Yishai (1994), "Moses", Encyclopedia of Biblical Personalities: Anthologized from the Talmud, Midrash and Rabbinic Writings, Brooklyn: Shaar Press, pp. 340–99.
  • Cohen, Joel (2003), Moses: A Memoir, Mahwah, NJ: Paulist Press, ISBN 978-0-8091-0558-8.
  • Churchill, Winston (November 8, 1931), "Moses", Sunday Chronicle, National Churchill Museum, Thoughts, 205.
  • Daiches, David (1975), Moses: The Man and his Vision, New York: Praeger, ISBN 978-0-275-33740-7.
  • Dever, William G (2002), What Did the Biblical Writers Know and When Did They Know It?, William B. Eerdmans, ISBN 978-0-8028-2126-3.
  • ——— (2006) [2003], Who Were the Early Israelites, and Where Did They Come From?, Grand Rapids, MI: William B. Eerdmans
  • Dozeman, Thomas B (2009), Commentary on Exodus, William B Eerdmans, ISBN 978-0-8028-2617-6
  • Droge, Arthur J (1989), Homer or Moses?: Early Christian Interpretations of the History of Culture, Mohr Siebeck.
  • Fast, Howard (1958), Moses, Prince of Egypt, New York: Crown.
  • Feiler, Bruce (2009), America's Prophet: Moses and the American Story, William Morrow.
  • Feldman, Louis H (1998), Josephus's Interpretation of the Bible, University of California Press.
  • Finkelstein, Israel; Silberman, Neil Asher (2001), The Bible Unearthed, New York: Free Press, ISBN 978-0-684-86912-4.
  • ———; ——— (2001b), The Bible Unearthed, New York: Simon & Schuster.
  • Franklin, Benjamin (1834), Franklin, William Temple, ed., Memoirs (ebook)|format= requires |url= (help), 2, Philadelphia: McCarty & Davis.
  • Freud, Sigmund (1967), Moses and Monotheism, New York: Vintage, ISBN 978-0-394-70014-4.
  • Gregory of Nyssa (1978), The Life of Moses, The Classics of Western Spirituality, Transl. Abraham J. Malherbe and Everett Ferguson. Preface by John Meyendorff, Paulist Press, ISBN 978-0-8091-2112-0. 208 pp.
  • Guthrie, Kenneth Sylvan (1917), Numenius of Apamea: The Father of Neo-Platonism, George Bell & Sons
  • Halter, Marek (2005), Zipporah, Wife of Moses, New York: Crown, ISBN 978-1-4000-5279-0.
  • Hoffmeier, James K (1996), "Moses and the Exodus", Israel in Egypt: The Evidence for the Authenticity of the Exodus Tradition, New York: Oxford University Press, pp. 135–63.
  • Hamilton, Victor (2011), Exodus: An Exegetical Commentary, Baker Books, ISBN 978-1-4412-4009-5.
  • Ingraham, Joseph Holt (2006) [New York: A. L. Burt, 1859], The Pillar of Fire: Or Israel in Bondage (reprint), Ann Arbor, MI: Scholarly Publishing Office, University of Michigan Library, ISBN 978-1-4255-6491-9.
  • Keeler, Annabel (2005), "Moses from a Muslim Perspective", in Solomon, Norman; Harries, Richard; Winter, Tim, Abraham's Children: Jews, Christians, and Muslims in Conversation, T&T Clark, pp. 55–66, ISBN 978-0-567-08171-1.
  • 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.
  • Freedman, H, ed. (1983), Midrash Rabbah (10 volumes)|format= requires |url= (help), Lehman, S.M. (translator), London: The Soncino Press.
  • Mann, Thomas (1943), "Thou Shalt Have No Other Gods Before Me", The Ten Commandments, New York: Simon & Schuster, pp. 3–70.
  • Meacham, Jon (2006), American Gospel: God, the Founding Fathers, and the Making of a Nation, Random House.
  • Salibi, Kamal (1985), "The Bible Came from Arabia", Jonathan Cape, London.
  • Meyers, Carol (2005). Exodus. Cambridge University Press. ISBN 978-0-521-00291-2.
  • Sandmel, Samuel (1973), Alone Atop the Mountain, Garden City, NY: Doubleday, ISBN 978-0-385-03877-5.
  • Van Seters, John (2004), "Moses", in Barton, John, The Biblical World, Taylor & Francis, ISBN 978-0-415-35091-4
  • ——— (1994), The Life of Moses: The Yahwist as Historian in Exodus-Numbers, Peeters Publishers, ISBN 978-90-390-0112-7.
  • Shmuel, Safrai (1976), Stern, M, ed., The Jewish People in the First Century, Van Gorcum Fortress Press
  • Ska, Jean Louis (2009), The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, Mohr Siebeck, pp. 30–31, 260, ISBN 978-3-16-149905-0
  • Smith, Huston (1991), The World's Religions, Harper Collins, ISBN 978-0-06-250811-9
  • Southon, Arthur Eustace (1954) [London: Cassell & Co., 1937], On Eagles' Wings (reprint), New York: McGraw-Hill.
  • van der Toorn, K.; Becking, Bob; van der Horst, Pieter Willem (1999), Dictionary of deities and demons in the Bible, ISBN 978-0-8028-2491-2.
  • Wiesel, Elie (1976), "Moses: Portrait of a Leader", Messengers of God: Biblical Portraits & Legends, New York: Random House, pp. 174–210, ISBN 978-0-394-49740-2.
  • Wildavsky, Aaron (2005), Moses as Political Leader, Jerusalem: Shalem Press, ISBN 978-965-7052-31-0.
  • Wilson, Dorothy Clarke (1949), Prince of Egypt, Philadelphia: Westminster Press.

External links

Moses
New title Lawgiver Succeeded by
Joshua
Aaron

Aaron ( or ; Hebrew: אַהֲרֹן‬ Ahärôn) is a prophet, high priest, and the brother of Moses in the Abrahamic religions.Knowledge of Aaron, along with his brother Moses, comes exclusively from religious texts, such as the Bible and Quran. The Hebrew Bible relates that, unlike Moses, who grew up in the Egyptian royal court, Aaron and his elder sister Miriam remained with their kinsmen in the eastern border-land of Egypt (Goshen). When Moses first confronted the Egyptian king about the Israelites, Aaron served as his brother's spokesman ("prophet") to the Pharaoh. Part of the Law (Torah) that Moses received from God at Sinai granted Aaron the priesthood for himself and his male descendants, and he became the first High Priest of the Israelites.Aaron died before the Israelites crossed the North Jordan river and he was buried on Mount Hor (Numbers 33:39; Deuteronomy 10:6 says he died and was buried at Moserah). Aaron is also mentioned in the New Testament of the Bible.

Ark of the Covenant

The Ark of the Covenant (Hebrew: אָרוֹן הַבְּרִית, Modern: Arōn Ha'brēt, Tiberian: ʾĀrôn Habbərîṯ), also known as the Ark of the Testimony, is a gold-covered wooden chest with lid cover described in the Book of Exodus as containing the two stone tablets of the Ten Commandments. According to various texts within the Hebrew Bible, it also contained Aaron's rod and a pot of manna. Hebrews 9:4 describes: "The ark of the covenant [was] covered on all sides with gold, in which was a golden jar holding the manna, and Aaron's rod which budded, and the tablets of the covenant."The biblical account relates that, approximately one year after the Israelites' exodus from Egypt, the Ark was created according to the pattern given to Moses by God when the Israelites were encamped at the foot of biblical Mount Sinai. Thereafter, the gold-plated acacia chest was carried by its staves while en route by the Levites approximately 2,000 cubits (approximately 800 meters or 2,600 feet) in advance of the people when on the march or before the Israelite army, the host of fighting men. When carried, the Ark was always hidden under a large veil made of skins and blue cloth, always carefully concealed, even from the eyes of the priests and the Levites who carried it. God was said to have spoken with Moses "from between the two cherubim" on the Ark's cover. When at rest the tabernacle was set up and the holy Ark was placed in it under the veil of the covering, the staves of it crossing the middle side bars to hold it up off the ground.

Book of Deuteronomy

The Book of Deuteronomy (literally "second law," from Greek deuteros + nomos) is the fifth book of the Christian Old Testament and of the Jewish Torah, where it is called "Devarim" (Heb. ספר דברים).

Chapters 1–30 of the book consist of three sermons or speeches delivered to the Israelites by Moses on the plains of Moab, shortly before they enter the Promised Land. The first sermon recounts the forty years of wilderness wanderings which had led to that moment, and ends with an exhortation to observe the law (or teachings), later referred to as the Law of Moses; the second reminds the Israelites of the need to follow Yahweh and the laws (or teachings) he has given them, on which their possession of the land depends; and the third offers the comfort that even should Israel prove unfaithful and so lose the land, with repentance all can be restored. The final four chapters (31–34) contain the Song of Moses, the Blessing of Moses, and narratives recounting the passing of the mantle of leadership from Moses to Joshua and, finally, the death of Moses on Mount Nebo.

Presented as the words of Moses delivered before the conquest of Canaan, a broad consensus of modern scholars see its origin in traditions from Israel (the northern kingdom) brought south to the Kingdom of Judah in the wake of the Assyrian conquest of Aram (8th century BC) and then adapted to a program of nationalist reform in the time of Josiah (late 7th century BC), with the final form of the modern book emerging in the milieu of the return from the Babylonian captivity during the late 6th century BC. Many scholars see the book as reflecting the economic needs and social status of the Levite caste, who are believed to have provided its authors; those likely authors are collectively referred to as the Deuteronomist.

One of its most significant verses is Deuteronomy 6:4, the Shema Yisrael, which has become the definitive statement of Jewish identity: "Hear, O Israel: the LORD our God, the LORD is one." Verses 6:4–5 were also quoted by Jesus in Mark 12:28–34 as part of the Great Commandment.

Book of Exodus

The Book of Exodus or Exodus is the second book of the Torah and the Hebrew Bible (the Old Testament) immediately following Genesis.

The book tells how the Israelites leave slavery in Egypt through the strength of Yahweh, the god who has chosen Israel as his people. With the prophet Moses as their leader, they journey through the wilderness to biblical Mount Sinai, where Yahweh promises them the land of Canaan (the "Promised Land") in return for their faithfulness. Israel enters into a covenant with Yahweh who gives them their laws and instructions to build the Tabernacle, the means by which he will come from heaven and dwell with them and lead them in a holy war to possess the land, and then give them peace.

Traditionally ascribed to Moses himself, modern scholarship sees the book as initially a product of the Babylonian exile (6th century BCE), from earlier written and oral traditions, with final revisions in the Persian post-exilic period (5th century BCE). Carol Meyers, in her commentary on Exodus suggests that it is arguably the most important book in the Bible, as it presents the defining features of Israel's identity: memories of a past marked by hardship and escape, a binding covenant with God, who chooses Israel, and the establishment of the life of the community and the guidelines for sustaining it.

Book of Genesis

The Book of Genesis (from the Latin Vulgate, in turn borrowed or transliterated from Greek "γένεσις", meaning "Origin"; Hebrew: בְּרֵאשִׁית‬, "Bərēšīṯ", "In [the] beginning") is the first book of the Hebrew Bible (the Tanakh) and the Old Testament. It is divisible into two parts, the Primeval history (chapters 1–11) and the Ancestral history (chapters 12–50). The primeval history sets out the author's (or authors') concepts of the nature of the deity and of humankind's relationship with its maker: God creates a world which is good and fit for mankind, but when man corrupts it with sin God decides to destroy his creation, saving only the righteous Noah to reestablish the relationship between man and God. The Ancestral History (chapters 12–50) tells of the prehistory of Israel, God's chosen people. At God's command Noah's descendant Abraham journeys from his home into the God-given land of Canaan, where he dwells as a sojourner, as does his son Isaac and his grandson Jacob. Jacob's name is changed to Israel, and through the agency of his son Joseph, the children of Israel descend into Egypt, 70 people in all with their households, and God promises them a future of greatness. Genesis ends with Israel in Egypt, ready for the coming of Moses and the Exodus. The narrative is punctuated by a series of covenants with God, successively narrowing in scope from all mankind (the covenant with Noah) to a special relationship with one people alone (Abraham and his descendants through Isaac and Jacob).In Judaism, the theological importance of Genesis centers on the covenants linking God to his chosen people and the people to the Promised Land. Christianity has interpreted Genesis as the prefiguration of certain cardinal Christian beliefs, primarily the need for salvation (the hope or assurance of all Christians) and the redemptive act of Christ on the Cross as the fulfillment of covenant promises as the Son of God.

Tradition credits Moses as the author of Genesis, as well as the books of Exodus, Leviticus, Numbers and most of Deuteronomy, but modern scholars increasingly see them as a product of the 6th and 5th centuries BC.

Chris Martin

Christopher Anthony John Martin (born 2 March 1977) is an English singer, songwriter, musician, record producer, and philanthropist. He is the lead singer and co-founder of the rock band Coldplay. Born in Exeter in Devon, Martin went to University College London where he formed a rock band with Jonny Buckland in 1996 called Pectoralz, which was eventually renamed Coldplay in 1998.

Martin, along with the other Coldplay members, achieved worldwide fame with the release of the band's single "Yellow" in 2000, a song that also earned the band their first Grammy Award nomination in the Grammy Award for Best Rock Song. The band also garnered critical acclaim and several accolades for their subsequent albums including A Rush of Blood to the Head and Viva la Vida, winning a Grammy Award for both and a Brit Award for the former. Coldplay has sold over 90 million records worldwide, making them one of the world's best-selling music artists. One of the highest profile musicians in British popular culture, Martin appeared on Debrett's 2017 list of the most influential people in the United Kingdom.

Joshua

Joshua () or Jehoshua (Hebrew: יְהוֹשֻׁעַ‬ Yehoshuʿa) is the central figure in the Hebrew Bible's Book of Joshua. According to the books of Exodus, Numbers and Joshua, he was Moses' assistant and became the leader of the Israelite tribes after the death of Moses. His name was Hoshea (הוֹשֵׁעַ‬) the son of Nun, of the tribe of Ephraim, but Moses called him Joshua (Numbers 13:16), the name by which he is commonly known. The name is shortened to Yeshua in Nehemiah (Nehemiah 8:17). According to the Bible he was born in Egypt prior to the Exodus.According to the Hebrew Bible, Joshua was one of the twelve spies of Israel sent by Moses to explore the land of Canaan. In Numbers 13:1–16, and after the death of Moses, he led the Israelite tribes in the conquest of Canaan, and allocated the land to the tribes. According to biblical chronology, Joshua lived some time in the late Bronze Age. According to Joshua 24:29, Joshua died at the age of 110.

Joshua also holds a position of respect among Muslims. According to Islamic tradition, he was, along with Caleb, one of the two believing spies whom Moses had sent to spy the land of Canaan. Muslims also see Joshua as the leader of the Israelites, following the death of Moses. Some Muslims also believe Joshua to be the "attendant" of Moses mentioned in the Quran, before Moses meets Khidr and Joshua plays a significant role in Islamic literature with significant narration in the Hadith, therefore he is a point of study in comparative religion, see Joshua in Islam.

Larson Air Force Base

Larson Air Force Base is a former United States Air Force base located five miles (8 km) northwest of the central business district (CBD) of Moses Lake, in Grant County, Washington. After its closure in 1966, the airport facility became Grant County International Airport.

Maimonides

Moses ben Maimon (Hebrew: מֹשֶׁה בֶּן־מַיְמוּן‬ Mōšeh ben-Maymūn; Arabic: موسى بن ميمون‎ Mūsā bin Maymūn), commonly known as Maimonides ( my-MON-i-deez; Greek: Μαϊμωνίδης Maïmōnídēs; Latin: Moses Maimonides), and also referred to by the acronym Rambam (; רַמְבַּ״ם‬, for Rabbeinu Mōšeh bēn Maimun, "Our Rabbi Moses, son of Maimon"), was a medieval Sephardic Jewish philosopher who became one of the most prolific and influential Torah scholars of the Middle Ages. In his time, he was also a preeminent astronomer and physician. Born in Córdoba, Almoravid Empire (present-day Spain) on Passover Eve, 1135 or 1138, he worked as a rabbi, physician, and philosopher in Morocco and Egypt. He died in Egypt on December 12, 1204, whence his body was taken to the lower Galilee and buried in Tiberias.During his lifetime, most Jews greeted Maimonides' writings on Jewish law and ethics with acclaim and gratitude, even as far away as Iraq and Yemen. Yet, while Maimonides rose to become the revered head of the Jewish community in Egypt, his writings also had vociferous critics, particularly in Spain. Nonetheless, he was posthumously acknowledged as among the foremost rabbinical arbiters and philosophers in Jewish history, and his copious work comprises a cornerstone of Jewish scholarship. His fourteen-volume Mishneh Torah still carries significant canonical authority as a codification of Talmudic law. He is sometimes known as "ha Nesher ha Gadol" (the great eagle) in recognition of his outstanding status as a bona fide exponent of the Oral Torah.

Aside from being revered by Jewish historians, Maimonides also figures very prominently in the history of Islamic and Arab sciences and is mentioned extensively in studies. Influenced by Al-Farabi, Avicenna, and his contemporary Averroes, he in his turn influenced other prominent Arab and Muslim philosophers and scientists. He became a prominent philosopher and polymath in both the Jewish and Islamic worlds.

Miriam

Miriam (מִרְיָם‬) is described in the Hebrew Bible as the daughter of Amram and Jochebed, and the sister of Moses and Aaron. She was a prophetess and first appears in the Book of Exodus.

The Torah refers to her as "Miriam the Prophetess" and the Talmud names her as one of the seven major female prophets of Israel. Scripture describes her alongside of Moses and Aaron as delivering the Jews from exile in Egypt: "For I brought you up out of the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam". According to the Midrash, just as Moses led the men out of Egypt and taught them Torah, so too Miriam led the women and taught them Torah.

Moses Malone

Moses Eugene Malone (March 23, 1955 – September 13, 2015) was an American basketball player who played in both the American Basketball Association (ABA) and the National Basketball Association (NBA) from 1974 through 1995. The center was named the NBA Most Valuable Player (MVP) three times and was a 12-time NBA All-Star and an eight-time All-NBA Team selection. Malone won his only NBA championship in 1983, when he was both the league and Finals MVP with the Philadelphia 76ers. He was inducted into the Naismith Memorial Basketball Hall of Fame in his first year of eligibility in 2001.

Malone began his professional career out of high school after he was selected in the third round of the 1974 ABA Draft by the Utah Stars. He was named an ABA All-Star as a rookie and played two seasons in the league until it merged with the NBA in 1976. He landed in the NBA with the Buffalo Braves, who traded him after two games to the Houston Rockets. Malone became a five-time All-Star in six seasons with the Rockets. After leading the NBA in rebounding in 1979, he was named league MVP for the first time. He led the Rockets to the NBA Finals in 1981, and won his second MVP award in 1982. Malone was traded to Philadelphia the following season, when he repeated as MVP and led the 76ers to a championship in his first year. In his first of two stints with Philadelphia, he was an All-Star in each of his four seasons. Following another trade, Malone was an All-Star in his only two seasons with the then Washington Bullets (today's Wizards). He signed as a free agent with the Atlanta Hawks, earning his 12th straight and final All-Star selection in his first season. In his later years, he played with the Milwaukee Bucks before returning to the 76ers and completing his career with the San Antonio Spurs.

Malone was a tireless and physical player who led the NBA in rebounding six times, including a then-record five straight seasons (1981–1985). Nicknamed the "Chairman of the Boards" for his rebounding prowess, he finished his career as the all-time leader in offensive rebounds after leading both the ABA and NBA in the category a combined nine times. Combining his ABA and NBA statistics, Malone ranks ninth all-time in career points (29,580) and third in total rebounds (17,834). He was named to both the ABA All-Time Team and the NBA's 50th Anniversary All-Time Team.

Moses in Islam

Mûsâ ibn 'Imran (Arabic: ٰمُوسَى‎, translit. Mūsā) known as Moses(Musa) in the Hebrew Bible, considered a prophet and messenger in Islam, is the most frequently mentioned individual in the Quran, his name being mentioned 136 times. The Quran states that Musa was sent by God to the Pharaoh of Egypt and his establishments and the Israelites for guidance and warning. Musa is mentioned more in the Quran than any other individual, and his life is narrated and recounted more than that of any other prophet. According to Islam, all Muslims must have faith in every prophet (nabi) and messenger (rasul) which includes Musa and his brother Aaron (Harun). The Quran states:

And mention in the Book, Moses. Indeed, he was chosen, and he was a messenger and a prophet. And We called him from the side of the mount at [his] right and brought him near, confiding [to him]. And We gave him out of Our mercy his brother Aaron as a prophet.

Musa is considered to be a prophetic predecessor to Muhammad. The tale of Musa is generally seen as a spiritual parallel to the life of Muhammad, and Muslims consider many aspects of their lives to be shared. Islamic literature also describes a parallel between their believers and the incidents which occurred in their lifetimes. The exodus of the Israelites from Egypt is considered similar to the (migration) from Mecca made by the followers of Muhammad.Musa is also very important in Islam for having been given the revelation of the Torah, which is considered to be one of the true revealed scriptures in Muslim theology, and Muslims generally hold that much of the Torah is confirmed and repeated in the Qur'an. Moreover, according to Islamic tradition, Musa was one of the many prophets Muhammad met in the event of the Mi'raj, when he ascended through the seven heavens. During the Mi'raj, Musa is said to have urged Muhammad to ask Allah to reduce the number of required daily prayers until only the five obligatory prayers remained. Musa is further revered in Islamic literature, which expands upon the incidents of his life and the miracles attributed to him in the Qur'an and hadith, such as his direct conversation with God.

Mount Sinai

Mount Sinai (Hebrew: הַר סִינַי‬, Har Sinai; Arabic: طُور سِينَاء‎, translit. Ṭūr Sīnāʼ or Egyptian Arabic: جَبَل مُوسَىٰ‎, translit. Jabal Mūsā, lit. 'Mountain of Moses'; Classical Syriac: ܛܘܪܐ ܕܣܝܢܝ‎ or Classical Syriac: ܛܘܪܐ ܕܡܘܫܐ‎; Greek: Όρος Σινάι; Latin: Mons Sinai), also known as Mount Horeb or Gabal Musa, is a mountain in the Sinai Peninsula of Egypt that is a possible location of the biblical Mount Sinai, which is considered a holy site by the Abrahamic religions. Mount Sinai is mentioned many times in the Book of Exodus and other books of the Bible, and the Quran. According to Jewish, Christian, and Islamic tradition, the biblical Mount Sinai was the place where Moses received the Ten Commandments.

Robert Moses

Robert Moses (December 18, 1888 – July 29, 1981) was an American public official who worked mainly in the New York metropolitan area. Known as the "master builder" of mid-20th century New York City, Long Island, Rockland County, and Westchester County, he is sometimes compared to Baron Haussmann of Second Empire Paris, and was one of the most polarizing figures in the history of urban development in the United States. His decisions favoring highways over public transit helped create the modern suburbs of Long Island and influenced a generation of engineers, architects, and urban planners who spread his philosophies across the nation despite his not having trained in those professions. Moses would call himself a "coordinator" and was referred to in the media as a "master builder".Robert Moses at one point simultaneously held twelve titles (including NYC Parks Commissioner and Chairman of the Long Island State Park Commission), but was never elected to any public office (he ran only once, for governor of New York as a Republican in 1934 and lost to Herbert H. Lehman). Nevertheless, he created and led numerous public authorities that gave him autonomy from the general public and elected officials. Through these authorities, he controlled millions of dollars in income from his projects, such as tolls, and he could issue bonds to borrow vast sums for new ventures with little or no input from legislative bodies. This removed him from the power of the purse as it normally functioned in the United States, and from the process of public comment on major public works. As a result of Moses' work, New York has the United States' greatest proportion of public benefit corporations, which are the prime mode of infrastructure building and maintenance in New York and account for most of the state's debt.

Moses' projects were considered by many to be necessary for the region's development after the Great Depression. During the height of his powers, New York City built campuses to host two World's Fairs: one in 1939 and the other in 1964. Moses also helped persuade the United Nations to locate its headquarters in Manhattan, instead of Philadelphia, by helping the state secure the money and land needed for the project.

In his New York Times obituary of Robert Moses, Paul Goldberger wrote of his achievements: "Before Mr. Moses, New York State had a modest amount of parkland; when he left his position as chief of the state park system, the state had 2,567,256 acres. He built 658 playgrounds in New York City, 416 miles of parkways and 13 bridges."

Ten Commandments

The Ten Commandments (Hebrew: עֲשֶׂרֶת הַדִּבְּרוֹת‬, Aseret ha'Dibrot), also known as the Decalogue, are a set of biblical principles relating to ethics and worship, which play a fundamental role in Judaism and Christianity. The commandments include instructions to worship only God, to honour one's parents, and to keep the sabbath day holy, as well as prohibitions against idolatry, blasphemy, murder, adultery, theft, dishonesty, and coveting. Different religious groups follow different traditions for interpreting and numbering them.

The Ten Commandments appear twice in the Hebrew Bible, in the books of Exodus and Deuteronomy. Modern scholarship has found likely influences in Hittite and Mesopotamian laws and treaties, but is divided over exactly when the Ten Commandments were written and who wrote them.

The Beverly Hillbillies

The Beverly Hillbillies is an American sitcom (situation comedy) television series originally broadcast on CBS from 1962 to 1971. The show had an ensemble cast featuring Buddy Ebsen, Irene Ryan, Donna Douglas, and Max Baer Jr. as the Clampetts, a poor backwoods family from the Ozarks region who move to posh Beverly Hills, California, after striking oil on their land. The show was produced by Filmways and was created by writer Paul Henning. It was followed by two other Henning-inspired "country cousin" series on CBS: Petticoat Junction, and its spin-off Green Acres, which reversed the rags-to-riches, country-to-city model of The Beverly Hillbillies.

The Beverly Hillbillies ranked among the top 20 most-watched programs on television for eight of its nine seasons, twice ranking as the number one series of the year, with a number of episodes that remain among the most-watched television episodes in history. It accumulated seven Emmy nominations during its run. The series remains in syndicated reruns, and its ongoing popularity spawned a 1993 film remake by 20th Century Fox.

The Prince of Egypt

The Prince of Egypt is a 1998 American animated musical drama film produced by DreamWorks Animation, and the first to be traditionally animated. The film is an adaptation of the Book of Exodus and follows the life of Moses from being a prince of Egypt to his ultimate destiny to lead the children of Israel out of Egypt. Directed by Brenda Chapman, Steve Hickner, and Simon Wells, the film features songs written by Stephen Schwartz and a score composed by Hans Zimmer. The voice cast consists of Val Kilmer in a dual role, Ralph Fiennes, Michelle Pfeiffer, Sandra Bullock, Jeff Goldblum, Danny Glover, Patrick Stewart, Helen Mirren, Steve Martin, and Martin Short.

Jeffrey Katzenberg had frequently suggested an animated adaptation of the 1956 film The Ten Commandments while working for The Walt Disney Company, and he decided to put the idea into production after founding DreamWorks in 1995. To make this inaugural project, DreamWorks employed artists who had worked for Walt Disney Feature Animation and the recently disbanded Amblimation, totaling a crew of 350 people from 34 different nations. The film has a blend of traditional animation and computer-generated imagery, created using software from Toon Boom Animation and Silicon Graphics.

Theatrically released on December 18, 1998, and on home video on September 14, 1999, reviews were generally positive, with critics praising the animation, music, and voice work. The film went on to gross over $218 million worldwide in theaters, which made it the most successful non-Disney animated feature at the time. The film's success led to the direct-to-video prequel Joseph: King of Dreams (2000) and the development of a stage adaptation. The song "When You Believe" became a commercially successful single in a pop version performed by Whitney Houston and Mariah Carey, and went on to win Best Original Song at the 1999 Academy Awards.

Torah

'Norah (; Hebrew: תּוֹרָה‬, "Instruction", "Teaching" or "Law") has a range of meanings. It can most specifically mean the first five books (Pentateuch) of the 24 books of the Tanakh, and is usually printed with the rabbinic commentaries (perushim). It can mean the continued narrative from the Book of Genesis to the end of the Tanakh (Malachi), and it can even mean the totality of Jewish teaching, culture and practice, whether derived from biblical texts or later rabbinic writings. Common to all these meanings, Torah consists of the origin of Jewish peoplehood: their call into being by God, their trials and tribulations, and their covenant with their God, which involves following a way of life embodied in a set of moral and religious obligations and civil laws (halakha).

In rabbinic literature the word Torah denotes both the five books (Hebrew: תורה שבכתב‎ "Torah that is written") and the Oral Torah (תורה שבעל פה, "Torah that is spoken"). The Oral Torah consists of interpretations and amplifications which according to rabbinic tradition have been handed down from generation to generation and are now embodied in the Talmud and Midrash. According to rabbinic tradition, all of the teachings found in the Torah, both written and oral, were given by God through the prophet Moses, some at Mount Sinai and others at the Tabernacle, and all the teachings were written down by Moses, which resulted in the Torah that exists today. According to the Midrash, the Torah was created prior to the creation of the world, and was used as the blueprint for Creation. The majority of Biblical scholars believe that the written books were a product of the Babylonian captivity (c. 600 BCE), based on earlier written and oral traditions, which could only have arisen from separate communities within ancient Israel, and that it was completed by the period of Achaemenid rule (c. 400 BCE).Traditionally, the words of the Torah are written on a scroll by a scribe (sofer) in Hebrew. A Torah portion is read publicly at least once every three days in the presence of a congregation. Reading the Torah publicly is one of the bases of Jewish communal life.

Victor Moses

Victor Moses (born 12 December 1990) is a Nigerian professional footballer who plays as a winger on either flank for Süper Lig club Fenerbahçe, on loan from Chelsea.

Moses began his career in the Championship with Crystal Palace, before his performances caught the eye of Wigan Athletic, where he made his Premier League debut in 2010. After two years, his game had improved to the extent that European champions Chelsea were interested, and he signed for them in the summer of 2012. Despite ten goals in all competitions during his first season, he spent his second season on loan to Liverpool, his third on loan at Stoke City and his fourth on loan at West Ham United.

Born in Nigeria, Moses represented England youth teams at under-16, under-17, under-19 and under-21 levels, but opted to play for Nigeria as opposed to being fully capped for England. He has gained over 20 caps for Nigeria since his debut in 2012 and played in their winning campaign at the 2013 Africa Cup of Nations, as well as the campaign in the 2014 FIFA World Cup.

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