Moses (), also known as Moshe Rabbenu"' (), is the most important prophet in Judaism, and an important prophet in Christianity, Islam, the Baháʼí Faith, and a number of other Abrahamic religions. In the biblical narrative he was the leader of the Israelites and lawgiver, to whom the authorship of the first five books of the bible, the Torah, or "acquisition of the Torah from heaven," is attributed. Rabbinical Judaism calculated a lifespan of Moses corresponding to 1391–1271 BCE; Jerome suggested 1592 BCE, and James Ussher suggested 1571 BCE as his birth year. Scholarly consensus sees Moses as a legendary figure, while retaining the possibility that a Moses-like figure existed.
Introduction
Moses
Moses | Introduction
He is the most important prophet in Judaism, and an important prophet in Christianity, Islam, the Baháʼí Faith, and a number of other Abrahamic religions. In Christian eschatology, the Antichrist, or anti-Christ, is a person prophesied by the Bible to oppose Christ and substitute himself in Christ's place before the Second Coming. It is the most important prophet in Judaism. Moses, also known as Moshe Rabbenu, is the most important prophet in Judaism, and an important prophet in Christianity, Islam, the Baháʼí Faith, and a number of other Abrahamic religions.
who provides the voice of mr smithers on the simpsons
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Harry Shearer
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where was he born?
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Los Angeles
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what else were his professions other than being a voice artist?
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He is also an actor, comedian, writer, musician, radio host, director and producer.
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to which radio network was he a host?
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National Public Radio
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what sort of shows has he hosted?
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He was host of the public radio comedy/music program "Le Show".
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has the show faced any criticism?
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Yes, Wisconsin Public Radio cancelled "Le Show"; Shearer claimed WPR was "displeased with the political content of the broadcast".
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what is the music segment of the show about?
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"An eclectic mix of mysterious music" is how KCRW describes the music played between other segments on the program. Frequently played tracks are from musicians like Johnny Adams, Astral Project, Marcia Ball etc.
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what were some of the films in which he has acted?
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"This Is Spinal Tap", "The Truman Show" and "A Mighty Wind"
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what religious analogy does the second movie have?
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Christof represented Jesus as an "off-Christ" ("Christ-off") or Antichrist, - the megalomaniacal Hollywood producer is compared to Lucifer; conversation between Truman and Marlon at the bridge can be compared to one between Moses and God in the Book of Moses.
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in what way is a comparison made to utopia?
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Parallels can be drawn from Thomas More's 1516 book "Utopia", in which More describes an island with only one entrance and only one exit.
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who is the former biblical character involved in conversation with god specified above?
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Benson Y. Parkinson of the Association for Mormon Letters noted that Christof represented Jesus as an "off-Christ" ("Christ-off") or Antichrist, comparing the megalomaniacal Hollywood producer to Lucifer. The conversation between Truman and Marlon at the bridge can be compared to one between Moses and God in the Book of Moses. In "C.S. Lewis and Narnia for Dummies" by Rich Wagner, Christof is compared with Screwtape, the eponymous character of "The Screwtape Letters" by C. S. Lewis.
The Truman Show | Religious analogy
"In the beginning ("archē") was the Word ("logos")" may be compared with: "The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as "Berēshîth" ("in the beginning"). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote his Berēshîth without having that of Moses present to his mind, and without being guided by its meaning. "...was God ("Theós")" may be compared with : From the Biblos Interlinear Bible:
John 1:1 | Biblical parallels
Ben Sira was probably the first to compare him with the angels—a suggestion from Ex. xxxiv. 29 (Ecclus. xlv. 2; the Hebrew text reads "ke-elohim," while the Greek reads ἅγιοι= "saints").
Moses in Judeo-Hellenistic literature | Ben Sira
The Midrash compared Moses to a governor who could be sure that the king would confirm whatever orders he gave so long as he retained his office. The governor redeemed whomever he desired and imprisoned whomever he desired. But as soon as the governor retired and another was appointed in his place, the gatekeeper would not let him enter the king's palace. Similarly, as long as Moses remained in office, he imprisoned whomever he desired and released whomever he desired, but when he was relieved of his office and Joshua was appointed in his stead, and he asked to be permitted to enter the Promised Land, God in denied his request.
Devarim (parsha) | Deuteronomy chapter 3
The language is seen by some as a "prophetic" analogy. King was referring to events described in the Biblical book of Deuteronomy. In it, Moses is the leader of the people of Israel, who follow him to life in a Promised Land. Before they reach it however, Moses is informed by God that, because of an incident in which he did not follow God's directions, he will not reach the land himself, but will only see it from a distance. Shortly after, Moses dies, and his successor Joshua leads them into the Promised Land.
I've Been to the Mountaintop | Biblical references
The Biblical character Moses is discussed or alluded to in surviving works by a number of Judeo-Hellenic or Judeo-Roman authors, including Eupolemus, Artapanus, Josephus, and Philo, as well as the non-Jewish Hellenistic authors discussed in the main article "Moses". Owing to the contact of the Jews with the Greeks in Alexandria, Moses was made the subject of many legends, and in many respects lifted to supernatural heights. This is in contrast to the Torah, which represents Moses as the greatest of all prophets, to whom the Lord made Himself known face to face (Deut. xxxiv. 10; comp. Num. xii. 7), and who, when descending Mount Sinai, had a beam of light coming off his face which so filled the people with awe that they could not look at him (Ex.
Moses in Judeo-Hellenistic literature | Introduction
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, and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.
Moses in Judeo-Hellenistic literature | In Longinus
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. In Matthew 23, in what is the first attested use of a phrase referring to this rabbinical usage (the Graeco-Aramaic קתדרא דמשה), Jesus refers to the scribes and the Pharisees, in a passage critical of them, as having seated themselves "on the chair of Moses" (, "epì tēs Mōüséōs kathédras")
Moses | Christianity
Aaron is described as Muhammad's brother who is older and one of the most beautiful men that Muhammad had met. Again, the love for Aaron by his people relates to Muhammad and his people. Abraham is described with likeness to Muhammad in ways that illustrate him to be Muhammad's father. Jesus is usually linked to John the Baptist, who is not mentioned much. The physical descriptions of Jesus vary, but he is said to be tall with long hair and white skin. Moses is different than the other prophets that Muhammad meets in that Moses stands as a point of difference rather than similarities.
Isra and Mi'raj | The Mi‘raj
[and] the only way to approach this god is to live in virtue and in justice."
Moses in Judeo-Hellenistic literature | In Strabo
Moses' responsa (Cracow, 1617) mention also Joseph Colon, Israel Isserlein, and his cousin Judah Minz. Responsum No. 46 contains a dispute over a philological point with Eliezer Treves (comp. M. Wiener in "Monatsschrift," xvi. 390).
Moses ben Isaac ha-Levi Minz | Introduction
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, and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.
Moses | Longinus
Eleazar used this equivalence to argue that, in several Biblical passages, God appeared to His prophets in the form of a human face.
501 (number) | Introduction
[and] the only way to approach this god is to live in virtue and in justice."
Moses | Strabo
The Moses character is Parker's favorite aspect of the episode. His appearance is patterned after the Master Control Program from the film "Tron".
Jewbilee | Cultural and religious references
Allusions in rabbinic literature to the biblical character Moses, who led the people of Israel out of Egypt and through their wanderings in the wilderness, contain various expansions, elaborations and inferences beyond what is presented in the text of the Bible itself.
Moses in rabbinic literature | Introduction
A Midrash told that immediately after the exchange between Pharaoh and Moses in in which Pharaoh told Moses, "Take heed to see my face no more," and Moses answered, "I will see your face again no more" — but before Moses left Pharaoh's presence — God thought that God still had to inform Pharaoh of one more plague. Immediately therefore God hurriedly entered the palace of Pharaoh for the sake of Moses, so that Moses would not appear untruthful for having said that Moses would see Pharaoh's face no more. The Midrash taught that this was the only occasion when God spoke with Moses in Pharaoh's house.
Bo (parsha) | Exodus chapter 11
The unnamed man then proceeds to explain the writings of the prophet Moses concerning God's Messiah or Christ. When the three travelers reach Emmaus, they share a meal. During the blessings of the meal, it is revealed to Cleopas and his companion that the unnamed man who accompanied them is none other than Jesus whom God has raised from the dead. In that moment of recognition, Jesus disappears from their presence. Cleopas and his companion immediately return to Jerusalem to tell the other followers of Jesus that he has appeared to Simon in his resurrected, glorified body.
Walk to Emmaus | Biblical reference
A contrasting tradition, beginning in the Renaissance, gave great attention to the rich costumes of the princess and her retinue. Moses was a central figure in Jewish tradition, and was given a variety of different significances in Christian thought. He was regarded as a typological precursor of Christ, but could at times also be regarded as a precursor or allegorical representation of things as diverse as the pope, Venice, the Dutch Republic, or Louis XIV. The subject also represented a case of a foundling or abandoned child, a significant social issue into modern times.
Finding of Moses | Introduction
When God showed him hell he began to be afraid of it; but God promised him that he should not go thither. He beheld paradise also. A detailed description of Moses' wanderings through paradise and hell is found in the apocalypse "Gedullat Mosheh".
Moses in rabbinic literature | At Aaron's Death
Emboldened by his success, he then risks all by asking that the Lord reveal his glory. Little imagination is required to sense the intense emotion with which such a Moses would have awaited the Lord: Will he come? Will he renew the Covenant? Will he reveal his glory?" They further argue that both Paul and Moses experienced God directly, an idea and pairing that were important to the Florentine Neo-Platonists, a group that the authors view both Michelangelo and Pope Julius II as being akin to. Finally, the authors state the key emotion on Moses' face is "awe at being face to face with the creator."
Moses (Michelangelo) | Interpretations
Professor Christine Hayes considers the possibilities and is tempted to read "Ehyeh asher ehyeh" as God's reluctance to tell Moses his name: Moses says: May I say who sent me? He asks for God’s name. The Israelites will want to know who has sent me, and God replies with a sentence, “Ehyeh asher ehyeh.” This is a first person sentence that can be translated, “I am who I am,” or perhaps, “I will be who I will be,” or perhaps, “I cause to be what I cause to be.” We really don’t know, but it has something to do with “being.” So he asks who God is, God says, “I am who am I am” or “I will cause to be what I will cause to be.” So Moses, wisely enough, converts that into a third-person formula: okay, he will be who he will be, he is who he is, “Yahweh asher Yahweh.” God’s answer to the question of his name is this sentence, and Moses converts it from a first-person to a third-person sentence: he will be who he will be; he is who he is; he will cause to be, I think most people think now, what he will cause to be, and that sentence gets shortened to “Yahweh.” This is the Bible’s explanation for the name Yahweh, and as the personal name of God, some have argued that the name Yahweh expresses the quality of being, an active, dynamic being.
I Am that I Am | Scholarly explanation
This God is one who brings things into being, whether it’s a cosmos from chaos, or now a new nation from a band of runaway slaves. But it could well be that this is simply God’s way of not answering Moses’ question. We’ve seen how the Bible feels about revealing names, and the divine being who struggled and wrestled with Jacob sure didn’t want to give him his name. So I’ve often wondered if we’re to read this differently: Who am I? I am who I am, and never you mind. The word possibly was "Ehyeh Asher Ehyeh Asher" meaning " I am That I am That".
I Am that I Am | Scholarly explanation
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," 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.
Moses | Artapanus
The God of Moses does exist, but only as an inferior to the God of All (148B). Julian expounds on this idea, asking why, if the Jewish God is the only god, the Jews have not accomplished as much as other races, such as the Greeks, Phoenicians or Egyptians (178A), and why the Jews have been subjugated by so many other races (213A).
Against the Galileans | What the Greeks and Hebrews Say About the Divine
The other two figures are of Noah who is holding a model of the ark while David seems to be holding nothing due to the disappearance of the harp, yet he can still be identified by his character. Figures are well rendered but the lower part of the seat in each figure seems to be incomplete. Moses and the prophet are seated in antique chairs that have an “X” form. It should also be noted that the prophet’s scroll held a quotation, which has been lost. (Mitchell 1921, 157-58) (Myers & Copplestone 1985, 351-352, 369-377)
Nicholas of Verdun | Two Bronzes
Most scholars agreed that Idrimi is comparative to other Biblical characters like Abraham and David, suggesting that the Bible and Idrimi's statue autobiography had similar literary parallels different from standard Mesopotamian or Akkadian literature. Idrimi, according to John Gee of Brigham Young University, is comparative to Abraham in that both of them had to leave their homeland and travel to another land with their family. Abraham left his homeland of Ur and had to travel to another land with his family, but left that land and had to travel again to find a place for his posterity in the land of Canaan.
Idrimi | Idrimi as a comparative character to Biblical characters
From that point on, Israel said, "Instead of being an annoyance, she became a charming addition, a charming individual to the house."
Matthew Israel | Attempts to build a utopia
This comparison best represents Milton's Protestant views, as it rejects both the purely Catholic perspective and the Pagan perspective.
Paradise Lost | Idolatry
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," with his addition extra-biblical details, as with references to Jethro: the non-Jewish Jethro expresses admiration for Moses' gallantry in helping his daughters, and chooses to adopt Moses as his son.
Moses in Judeo-Hellenistic literature | In Artapanus
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. 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.
Moses | Christianity
However, few other experiments of the hundreds conducted since Moses assessed the recorded voice of a boy have evidenced that listeners are able to accurately deduce information about the speaker from the voice alone.
Paul Moses | Criticism
In his essay entitled "The Moses of Michelangelo", Sigmund Freud associates the moment in the biblical narrative when Moses descends from the mountain the first time, carrying the tablets, and finds the Hebrew people worshipping the Golden Calf, as described in Exodus 32. Freud describes Moses in a complex psychological state: We may now, I believe, permit ourselves to reap the fruits of our endeavors. We have seen how many of those who have felt the influence of this statue has been compelled to interpret it as representing Moses agitated by the spectacle of his people fallen from grace and dancing round an idol.
Moses (Michelangelo) | Interpretations
After ten (or seven) years Zipporah reminded her father that he had at one time cast a man into the dungeon, who must have died long ago; but if he were still living he must be a just man whom God had kept alive by a miracle. Jethro went to the dungeon and called Moses, who answered immediately. As Jethro found Moses praying, he really believed that he had been saved by a miracle, and liberated him.
Moses in rabbinic literature | In Midian
However, heaven and earth are also said to listen to Moses in , precluding any conclusions about the heavenly status of the Messiah in 4Q521. There is also some dispute among scholars as to whether the Greek "anointed one" should be read in the defective plural as "anointed "ones"", which would form a parallelism to the second half of the first line to the "holy ones" (angels) and imply that both halves of the text are referring to angelic figures, rather than a Messiah. The Messiah/anointed figure in 4Q521 is commonly interpreted as an Elijah-type figure rather than a Davidic warrior Messiah.
4Q521 | Analysis
Noting that and both use the same expression, "at that time" (, "ba-eit ha-hi"), a Midrash deduced that the events of the two verses took place at the same time. Thus Rav Huna taught that as soon as God told Moses to hand over his office to Joshua, Moses immediately began to pray to be permitted to enter the Promised land. The Midrash compared Moses to a governor who could be sure that the king would confirm whatever orders he gave so long as he retained his office. The governor redeemed whomever he desired and imprisoned whomever he desired. But as soon as the governor retired and another was appointed in his place, the gatekeeper would not let him enter the king's palace.
Va'etchanan | Deuteronomy chapter 3
The draperies fall in graceful folds, the muscles of the arms and bones of the hands are of such beauty and perfection, as are the legs and knees, the feet were adorned with excellent shoes, that Moses may now be called the friend of God more than ever, since God has permitted his body to be prepared for the resurrection before the others by the hand of Michelangelo. The Jews still go every Saturday in troops to visit and adore it as a divine, not a human thing." The English translation of Freud's "The Moses of Michelangelo" also provides a basic description of the sculpture: "The Moses of Michelangelo is represented as seated; his body faces forward, his head with its mighty beard looks to the left, his right foot rests on the ground, and his left leg is raised so that only the toes touch the ground.
Moses (Michelangelo) | Description
As Aron joins the people in their exodus, Moses feels defeated. By putting words and images to what cannot be expressed, Aron has falsified Moses' absolute perception of God, lamenting that he lacks the capability to speak.
Moses und Aron | Act 2
xxxiv. 29); but makes no attempt to lift him above the ordinary man in his nature. He lived for forty days and forty nights on the mount without eating and drinking (Deut. ix. 9), but this was owing to the power God lent him while he received the Law; he died and was buried like any other mortal (ib. xxxiv. 5-6).
Moses in Judeo-Hellenistic literature | Introduction
As in Judaism and Christianity, Moses is regarded in Islam as one of the most prominent prophets. His story is frequently recounted in both the Meccan and Medinan chapters, some of which are long. Although there are differences in the Quranic and Biblical accounts, the remaining narratives are similar. They agree on the events of Moses' infancy, exile to Midian, plagues and miracles, deliverage of the Israelites, parting of the Red Sea, the revelation of the tablets, the incident of the Golden Calf and the 40 years of wandering. According to Noegel and Wheeler some scholars think there is a parallel between the status of Aaron in Moses' narrative and Umar in the narrative of Muhammad.
Islamic–Jewish relations | Moses
i. 166).
Moses in Judeo-Hellenistic literature | Josephus
Christian historians interpret Deuteronomy 18:18 as referring to a future member of the community of Israel who re-enacts the function of Moses, serving as a mediator for the covenant between YHWH and the Israelites. Walter Brueggemann writes that "The primary requirement for the prophet, like the king in 17:15, is that he or she must be a member of Israel, thoroughly situated in the traditions and claims of the Yahwistic covenant." The Gospels of Matthew and John both present Jesus as being the "prophet like Moses" from Deuteronomy 18. Acts 3:15-26 clearly dictates in the beginning of the Christian Church, that Yeshua (Jesus) is the one Moses was talking about in Deuteronomy 18:18.
Islamic view of the Bible | Deuteronomy 18:18
Moses is appalled by the horrific conditions the slaves must toil in. Afterward, Moses meets Nun, who informs him of his true lineage; he is the child of Hebrew parents who was sent by his sister Miriam to be raised by Pharaoh's daughter. Moses is stunned at the revelation and leaves angrily. However, two Hebrews overhear Nun's story and report their discovery to Hegep. Seti dies soon after, and Ramesses becomes the new Pharaoh (Ramesses II). Hegep reveals Moses's true lineage to Ramesses, but Ramesses is unconvinced. At the urging of Queen Tuya, he interrogates the servant Miriam, who denies being Moses's sister.
Exodus: Gods and Kings | Plot
Strabo, a Greek historian, geographer and philosopher, in his "Geography" (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: 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." 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." Egyptologist Jan Assmann concludes that Strabo was the historian "who came closest to a construction of Moses' religion as monotheism and as a pronounced counter-religion." It recognized "only one divine being whom no image can represent...
Moses in Judeo-Hellenistic literature | In Strabo
Bengel's Gnomen argues that in John 5:47, Moses' writings () are placed in antithesis to Jesus' words (): "Often more readily is belief attached to a letter previously received, than to a discourse heard for the first time". However, the Cambridge Bible for Schools and Colleges is critical of this approach:
John 5 | The fourfold witness
When the Jews were accused of killing the Son of God, there were three responses given in an attempt to justify why this action was done. The first response was that the Crucifixion was necessary, according to Moses, for it “fulfilled his will.” The second point that Moses makes is that many of the Jews’ ancestors were not a part of the Crucifixion and were already living elsewhere in the world; Judah killed Christ, not Israel. The last point Moses makes is that the Jews had a right to kill him because they had a just judgment of Jesus being a magician.
Petrus Alphonsi | Various Arguments of the "Dialogi contra Iudaeos"
For comparison, the Anakites are described as making the Israelites seem like grasshoppers. See also Gibborim.
Giant | Abrahamic
Some ancient writers, including Gelasius (verse 2,21,17) and Origen ("De principiis", III,2,1), cite the "Assumption of Moses" with reference to the dispute over the body of Moses, referred to in the Epistle of Jude , between the archangel Michael and the devil. This dispute does not appear in Ceriani's manuscript; this could lend support to the identification of the manuscript with the "Testament of Moses", but could also be explained by the text's incompleteness (it is believed that about a third of the text is missing). An alternative explanation is that Jude is compounding material from three sources: This explanation has in its favour three arguments: (1) Jude quotes from both 1 Enoch 1:9 and Zechariah 3.
Assumption of Moses | Relation to the Epistle of Jude
It turned out that he had not been arrested, but had indeed been taken in for questioning, and dismissed from office.
Moses Driver | Introduction
It is estimated the reference to "small and great" concerned ranking and responsibility. If such an estimation is to be credited as a valuable and acceptable interpretation within this pericope, then it would seem the writer of 2 Enoch 44 is arguing every human being, irrespective of social standing in societies, is an exact copy—a duplicate—of the LORD. Certainly this passage exceeds Genesis 1:27 in its descriptive nature: 2 Enoch 44:1a details how humans are made in God's image—namely, as duplicates of God's "own face." Although it can be argued the reference to God's "own face" is a metaphor for God's likeness, the passage carries the usage of "face" forward by emphasizing what is done to the physical human face is, in turn, done to the face of LORD—and, as is important for this writer, when one damages the face of another human being created in the very exact image of God's face, one damages God's face and will incur the expected consequences of such an offense.
Image of God | Pseudepigrapha
Lord by G. Bush in 1850. The latter accuses the former of inventing this category of Biblical comparisons which do not seem to fit into the standard categories of metaphor or simile. Since then the term has mostly been confined to analysis of Biblical rhetoric, and it has never migrated to general public usage. It does not appear in the 2009 version of the Oxford English Dictionary. Bush says of Lord's term: The Hypocatastasis is the substitution, without a formal notice, of agents and objects of one sphere, or of one species, in the place of the persons or objects of another, as in Is.
Hypocatastasis | Introduction
The Hebrew Bible states that God revealed himself to mankind. God speaks with Adam and Eve in Eden (); with Cain (); with Noah (, , ) and his sons (); and with Abraham and his wife Sarah (). He also appears twice to Hagar, the slave-girl who has Abraham's first child, Ishmael (). The first revelation that Moses had of Yahweh at the burning bush was "a great sight"; "he was afraid to look" at Him (Ex. iii. 3, 6); also the first revelation Samuel had in a dream is called "the vision"; afterward God was frequently "seen" at Shiloh (I Sam.
Theophany | In the Hebrew Bible
The Midrash identifies Moses as one of seven biblical personalities who were called by various names. 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). Moses is also attributed the names Toviah (as a first name), and Levi (as a family name) (Vayikra Rabbah 1:3), Heman, Mechoqeiq (lawgiver) and Ehl Gav Ish (Numbers 12:3). 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.
Moses | Judaism
The sixth reading (, "aliyah") records two prayers of Moses: when the Ark was to set out, Moses would say: "Advance, O Lord! May Your enemies be scattered, and may Your foes flee before You!" and when it halted, he would say: "Return, O Lord, You who are Israel's myriads of thousands!" The people took to complaining bitterly before God, and at Taberah God ravaged the outskirts of the camp with fire until Moses prayed, and then the fire died down. The riffraff in their midst (, "asafsuf"—compare the "mixed multitude," , "erev rav" of ) felt a gluttonous craving and the Israelites complained, "If only we had meat to eat! Moses in turn complained to God, "Why have You ...
Behaalotecha | Sixth reading — Numbers 10:35–11:29
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 as an example of his "unexampled atrocities". In the passage, the Jewish army had returned from conquering the Midianites, and Moses went to meet it, saying angrily: 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". 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.
Moses | Criticism of Moses
But this interpretation had to be given up, for it made us expect to see him spring up in the next moment, break the Tables and accomplish the work of vengeance. Such a conception, however, would fail to harmonize with the design of making this figure, together with three (or five) more seated figures, a part of the tomb of Julius II. We may now take up again the abandoned interpretation, for the Moses we have reconstructed will neither leap up nor cast the Tables from him. What we see before us is not the inception of violent action but the remains of a movement that has already taken place.
Moses (Michelangelo) | Interpretations
In a series of letters addressed by him to an old friend at Marburg named Hartmann, Moses justifies himself for embracing Judaism. The truth of Judaism, he declares, is beyond question, since both the Muslims and the Christians are compelled to acknowledge it. He only asks the Duke of Hesse to show himself as tolerant as the sultan, who grants freedom of conscience to every man. The desired permission was refused, and Moses remained at Salonica until his death.
Moses Prado | Introduction
Some of the parallels with Moses can be seen in the following, and not exhaustive, list:
Book of Joshua | Moses, Joshua and Josiah
While in the Masoretic Text and the Samaritan Pentateuch, begins, "And Moses went and spoke," in a Qumran scroll (1QDeut), some Masoretic manuscripts, and the Septuagint, begins, "And Moses finished speaking all." Robert Alter noted that the third-person forms of the verb "went," "wayelekh", and the verb "finished," "wayekhal", have the same consonants, and the order of the last two consonants could have been reversed in a scribal transcription. Alter argued that the Qumran version makes a proper introduction to Deuteronomy chapters 31–34, the epilogue of the book, as Moses had completed his discourses, and the epilogue thereafter concerns itself with topics of closure.
Vayelech | In critical analysis
When Ramesses threatens to cut off her arm, Moses says "yes", he is a Hebrew. Although Tuya wants Moses killed, Ramesses, still unwilling to believe the story, exiles him instead. Before leaving Egypt, Moses meets with his adopted mother and Miriam, who refer to him by his birth name of Moshe. Following a journey into the desert, Moses comes to Midian where he meets Zipporah and her father, Jethro. Moses becomes a shepherd, marries Zipporah, and has a son, Gershom. Years later, Moses is injured in a rockslide. He encounters a burning bush and a boy, a manifestation of the God of Abraham.
Exodus: Gods and Kings | Plot
In , Moses entrusts the choice of magistrates to the people, whereas in , he implements Jethro's directive by choosing the judges himself. In , the qualities to be sought in the judges are moral probity and piety, whereas stresses intellectual discernment. The 1639 Fundamental Agreement of the New Haven Colony reported that John Davenport, a Puritan clergyman and co-founder of the colony, declared to all the free planters forming the colony that , , and described the kind of people who might best be trusted with matters of government, and the people at the meeting assented without opposition.
Devarim (parsha) | Deuteronomy chapter 1
After staying six months in Midian he returned to Egypt, where he was subjected to many insults and injuries at the hands of Dathan and Abiram. This, together with the fear that he had aggravated the condition of the children of Israel, confused his mind so that he uttered disrespectful words to God. Justice ("Middat ha-Din") wished to punish him for this; but as God knew that Moses' sorrow for Israel had induced these words he allowed Mercy ("Middat ha-Rachamim") to prevail. As Moses feared that "Middat ha-Din" might prevent the redemption of Israel, since it was unworthy of being redeemed, God swore to him to redeem the people for Moses' sake.
Moses in rabbinic literature | Confrontation with Pharaoh
The two families of the myth, the noble as well as the humble one, are therefore both images of the child's own family as they appear to the child in successive periods. Elie Wiesel argued that Moses ran away from Egypt in because he was disappointed with his fellow Jews. Pharaoh would not have punished him for killing a lower-class Egyptian or admonishing a Jewish supervisor. There were only three people present when Moses killed the Egyptian — the Egyptian, who could not tell the story, because he was dead; Moses, who had not talked; and the Jew whom Moses had saved, who must have informed on him.
Shemot (parsha) | Exodus chapter 2
A Midrash deduced from the words in , "only Og king of Bashan remained . . . behold, his bedstead . . . is it not in Rabbah of the children of Ammon?" that Og had taken all the land of the children of Ammon. Thus there was no injustice when Israel came and took the land away from Og. Noting that and both use the same expression "at that time" (, "ba'eit ha-hiv"), a Midrash deduced that the events of the two verses took place at the same time. Thus Rav Huna taught that as soon as God told Moses to hand over his office to Joshua, Moses immediately began to pray to be permitted to enter the Promised Land.
Devarim (parsha) | Deuteronomy chapter 3
34, with reference to Ex. xiv. 13, 30).
Moses in Judeo-Hellenistic literature | Philo
In fact, Moses is mentioned more in the Quran than any other individual. Jesus is mentioned more often in the Quran than Muhammad (by name — Muhammad is often alluded to as "The Prophet" or "The Apostle"), while Mary is mentioned in the Quran more than the New Testament.
Quran | The Bible
On that occasion, and during another when the people rebel against Moses and God, God threatens to destroy the people and make a nation out of Moses alone, but Moses reminds God of the promise he made to Abraham to make Israel a great nation, and the earlier promise to Noah not to wipe out all human beings ever again until time's end. God relents, but says that all those who participated will not be allowed to enter Canaan, the promised land. It could be said that God knows beforehand all the possible steps each creature- i.e., each human, could take at any given moment, whether good or bad, and God also knows beforehand from eternity what he will or will not ultimately do in any given situation, knowing that sometimes he will say he is going to do something worse, and then doing either a less negative response or nothing at all.
Immutability (theology) | Criticism
Moses, in the presence of the burning bush, reluctantly receives from God the order to become a prophet and free Israel from bondage in Egypt. Moses asks to be spared such a task, he is old and though he can think, he cannot speak. God assures him that he will put words in his heart and orders him to find his brother Aron. In the desert Moses greets Aron, who will have to serve as his spokesman, explaining his difficult ideas in terms the people can understand. Soon they start misunderstanding each other: Moses assures him that love is the key to unlocking this mystery, but Aron praises God for hearing prayers and receiving offerings.
Moses und Aron | Act 1
His commentary on R. Asher's Halakot is lost.
Moses Samson Bacharach | Introduction
In Jewish rabbinic literature, especially the aggadah, Jeremiah and Moses are often mentioned together; their life and works being presented in parallel lines. The following ancient midrash is especially interesting, in connection with , in which "a prophet like Moses" is promised: "As Moses was a prophet for forty years, so was Jeremiah; as Moses prophesied concerning Judah and Benjamin, so did Jeremiah; as Moses' own tribe [the Levites under Korah] rose up against him, so did Jeremiah's tribe revolt against him; Moses was cast into the water, Jeremiah into a pit; as Moses was saved by a slave (the slave of Pharaoh's daughter); so, Jeremiah was rescued by a slave (Ebed-melech); Moses reprimanded the people in discourses; so did Jeremiah." The prophet Ezekiel was a son of Jeremiah according to rabbinic literature.
Jeremiah | Judaism
They note that Moses is holding blank tablets, which God had commanded Moses to make in preparation for the second giving of the Law; they also note that Moses is depicted with "horns," which the biblical texts describe Moses as having only after he returned to the Hebrew people after the second giving of the Law. They argue that the statue depicts the moment when Moses sees God, as described in Exodus 33: "The incident in question is the most significant part of the Old Testament story of the exodus. Moses, full of doubt about his own standing and that of his people, takes the considerable risk of requesting—even demanding—that they are forgiven, that he be granted the Lord's grace, and that the Lord resume his place and lead them to the Promised Land.
Moses (Michelangelo) | Interpretations
The 18th-century German Jewish philosopher Moses Mendelssohn alluded to , "in the image of God made He man," in comparing church and state. Government and religion, Mendelssohn asserted, have for their object the promotion, by means of public measures, of human felicity in this life and in the life to come. Both act upon people's convictions and actions, on principles and their application; the state, by means of reasons based on the relations between people, or between people and nature, and religion by means of reasons based on the relations between people and God. The state treats people as the immortal children of the earth; religion treats people as the image of their Creator.
Noach (parsha) | Genesis chapter 9
In his 1906 book "Das Gilgamesch-Epos in der Weltliteratur", the Orientalist Peter Jensen declared that the "Epic of Gilgamesh" was the source behind nearly all the stories in the Old Testament, arguing that Moses is "the Gilgamesh of Exodus who saves the children of Israel from precisely the same situation faced by the inhabitants of Erech at the beginning of the Babylonian epic." He then proceeded to argue that Abraham, Isaac, Samson, David, and various other biblical figures are all nothing more than exact copies of Gilgamesh. Finally, he declared that even Jesus is "nothing but an Israelite Gilgamesh. Nothing but an adjunct to Abraham, Moses, and countless other figures in the saga." This ideology became known as Panbabylonianism and was almost immediately rejected by mainstream scholars.
Gilgamesh | Early modern interpretations
A vestige of physitheism is apparent in certain passages of the Hebrew Bible such as Exodus 33:23 where God tells Moses, "And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen." God is also described in a manner similar to a physical person in Genesis 3:8, "And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." Such apparently physitheistic verses are a matter of controversy; the early followers of Gnosticism considered them evidence that the Judeo-Christian god was in fact an imperfect demiurge, wholly separate from the higher, transcendental God.
Physitheism | Monotheism
When Moses became an adult, he saw an Egyptian fighting with an Israelite, and he interceded and killed the Egyptian. The next day, the Israelite asked whether Moses intended to kill him as well. The Pharaoh tried to have Moses killed and Moses fled to a watering place in Midian. He met some sisters and watered their herd. When the women's father, Jethro, learned of Moses, he invited him to stay and gave him a daughter, Zipporah, to marry. In Midian, Moses saw a fire and approached it. God spoke to him and told him to remove his shoes. God said that he had chosen Moses.
Biblical and Quranic narratives | Moses (Mūsā)
Moses was the reputed author of the Biblical Pentateuch and protagonist of the Book of Exodus. Moses may also refer to:
Moses (disambiguation) | Introduction
In both the Biblical and Quranic accounts, Moses is accompanied by Aaron. In both accounts Moses is portrayed more actively. The Quranic and Biblical accounts differ on the nus of responsibility for the Golden Calf incident. The Bible accuses Aaron, whereas the Quranic narrative defends him.
Islamic–Jewish relations | Moses
3-ـ كتاب كمال النفس لــ موسى النربونى ...ترجمة ودراسة نقدية (حسام الدين العفيفى أحمد محمود سليمان)...رسالة ماجستير ــ جامعة الأزهر2007 ـ كتاب كمال النفس لــ موسى النربونى ...ترجمة ودراسة نقدية (حسام الدين العفيفى أحمد محمود سليمان)...رسالة ماجستر ــ جامعة الأزهر 2007م
Moses ben Joshua | References
Professor Robert Alter of the University of California, Berkeley, noted several differences between the accounts in and , all of which he argued reflected the distinctive aims of Deuteronomy. Jethro conceives the scheme in , but is not mentioned in , and instead, the plan is entirely Moses's idea, as Deuteronomy is the book of Moses. In , Moses entrusts the choice of magistrates to the people, whereas in , he implements Jethro's directive by choosing the judges himself. In , the qualities to be sought in the judges are moral probity and piety, whereas stresses intellectual discernment.
Yitro (parsha) | Exodus chapter 18
Only God is worthy of worship in Judaism.
Moses | Judaism
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. In general, Moses is described in ways which parallel the Islamic prophet Muhammad. Like Muhammad, 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. One of the hadith, or traditional narratives about Muhammad's life, describes a meeting in heaven between Moses and Muhammad, which resulted in Muslims observing 5 daily prayers.
Moses | Islam
Despite Moses' claim that he could deduce significant psychological information from the voice of a speaker without attention to the verbal component, his assertions rested primarily on a single experiment. Furthermore, a significant number of experiments conducted prior and afterwards concluded that listeners are not able to accurately deduce traits of personality from a speaker's voice. Moses' key experiment was conducted under the auspices of the University of California Institute of Child Welfare. He analysed the personality of an adolescent boy whom he had never met, from a phonograph record of the boy's voice, without face-to-face contact. The boy had previously received an assessment by a psychiatrist that included a Rorschach test.
Paul Moses | Criticism
God reassured Moses that he need not fear, for the Israelites had shown themselves perfectly righteous. The Midrash taught that there was not a mighty man in the world more difficult to overcome than Og, as says, "only Og king of Bashan remained of the remnant of the Rephaim." The Midrash told that Og had been the only survivor of the strong men whom Amraphel and his colleagues had slain, as may be inferred from , which reports that Amraphel "smote the Rephaim in Ashteroth-karnaim," and one may read to indicate that Og lived near Ashteroth. The Midrash taught that Og was the refuse among the Rephaim, like a hard olive that escapes being mashed in the olive press.
Devarim (parsha) | Deuteronomy chapter 3
Others believe them to be Moses and Elijah because they appeared during the transfiguration of Jesus. The Gospel of Nicodemus identifies those two individuals as Enoch and Elijah. Some reject this theory because Enoch was not a descendant of Abraham.
Two witnesses | Introduction
Professor Robert Alter of the University of California, Berkeley, wrote that Moses hyperbolically expressed the sense that holding on to a monopoly of power (equated with access to God's spirit) was not what impelled him, and pointed rather to an ideal of radical spiritual egalitarianism whereby God granted access to the spirit to anyone God chose. Terence Fretheim, Professor Emeritus at Luther Seminary, wrote that Moses shared the charisma of God's spirit and wished that all God's people could receive it. And Professor Nili Fox of Hebrew Union College-Jewish Institute of Religion suggested that the story may reflect an ancient debate about whether there could be only one legitimate prophet at a time, as perhaps implied by , or if there could be many prophets in a single era.
Behaalotecha | Numbers chapter 11
He stated that by means of fasting, ablution, and invocation of the names of God and of the angels prophetic dreams could be induced. He also stated that the prophet Elijah had appeared to him and appointed him as Messiah. In this role he addressed a circular letter to all the rabbis, asserting that he was able to solve all perplexities, and asking them to send all doubtful questions to him. In this letter (printed by Dukes in "Orient, Lit." 1850, p. 825) Botarel refers to himself as a well-known and prominent rabbi, a saint, and the most pious of the pious.
Moses Botarel | Introduction
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: 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." 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." 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...
Moses | Strabo
In some cases it may be hard to distinguish between the two; usually the "Exposition" includes Moses' mother and sister, and sometimes his father and other figures. Rivka Ulmer identifies recurrent "issues" in the iconography of the subject:
Finding of Moses | Visualizing the biblical account
The other, "Crissmas," is observed in Niatirb's temples. Lewis's narrator asks a priest "why they kept Crissmas on the same day as Exmas?" He receives the reply: In the chapter "Evil and God," Lewis refers to "mellontolatry", or the worship of the future. He considers this to be unproductive IF the future is simply where the world is going, that is, a random walk. He believes that the world can hardly congratulate itself for having "arrived" at a future that is simply a place it has got to, if that is all that it is - Lewis in fact argues that there is more purpose than that, but that some choose to worship that alone.
God in the Dock | Argument
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." He quotes him:
Moses | Justin Martyr
In his first transport of fury, Moses desired to act, to spring up and take vengeance and forget the Tables; but he has overcome the temptation, and he will now remain seated and still, in his frozen wrath and his pain mingled with contempt. Nor will he throw away the Tables so that they will break on the stones, for it is on their particular account that he has controlled his anger; it was to preserve them that he kept his passion in check. In giving way to his rage and indignation, he had to neglect the Tables, and the hand which upheld them was withdrawn.
Moses (Michelangelo) | Interpretations
His opposition to all theological speculation earned him, in the opinion of Gershon Scholem, the title of one of the two truly reactionary Jewish writers of the Middle Ages (the other being Joseph Ashkenazi).
Moses Taku | Introduction
On coming to make war with Og, Moses was afraid, thinking that he was only 120 years old, while Og was more than 500 years old, and if Og had not possessed some merit, he would not have lived all those years. So God told Moses (in the words of ), "fear him not; for I have delivered him into your land," implying that Moses should slay Og with his own hand. The Midrash noted that in , God told Moses to "do to him as you did to Sihon," and reports that the Israelites "utterly destroyed them," but reports, "All the cattle, and the spoil of the cities, we took for a prey to ourselves." The Midrash concluded that the Israelites utterly destroyed the people so as not to derive any benefit from them.
Devarim (parsha) | Deuteronomy chapter 3
According to a hadith, once when Moses delivered an impressive sermon, an Israelite inquired if there was anyone more knowledgeable than him. When Moses denied any such person existed, he received a revelation from God, which admonished Moses for not attributing absolute knowledge to God and informed Moses that there was someone named Khidr who was more knowledgeable than him. Upon inquiry, God informed Moses that Khidr would be found at the junction of two seas. God instructed Moses to take a live fish and at the location where it would escape, Khidr would be found. Afterwards Moses departed and traveled alongside with a boy named Yusha ("Yeshua bin Nun"), until they stopped near a rock where Moses rested.
Moses in Islam | Meeting with Khidr
When they went to Pharaoh, Moses went ahead, Aaron following, because Moses was more highly regarded in Egypt; otherwise Aaron and Moses were equally prominent and respected. At the entrance to the Egyptian royal palace were two leopards, which would not allow any one to approach unless their guards quieted them; but when Moses came they played with him and fawned upon him as if they were his dogs. According to another version, there were guards at every entrance. Gabriel, however, introduced Moses and Aaron into the interior of the palace without being seen. As Moses' appearance before Pharaoh resulted only in increasing the tasks of the children of Israel, Moses returned to Midian; and, according to one version, he took his wife and children back at the same time.
Moses in rabbinic literature | Confrontation with Pharaoh
On the far right, a statue of President Andrew Johnson is likened to a "Moses" of the black Americans holding a tablet labeled "veto" to remind the audience of his recent Reconstruction legislation veto. Under the statue is a snake with horns similar to the hair of the depiction of Seymour, alluding to Satan. Opposite, on the left, a bonfire is depicted in front of them burning the Bible as well as various symbols of knowledge including books, a scroll, and a globe.
The Modern Samson | Details
He identifies as a Christian and a member of the Church of Pentecost.
Moses Anim | Personal life
She also makes a comparison between the Ugandans' version and presentation of Joseph Smith's story in "Joseph Smith American Moses" to "Uncle Tom's Cabin" from "The King and I", as well as the recalling and overlap of previous numbers in "Man Up" to "Les Misérables"'s "One Day More".
The Book of Mormon: Original Broadway Cast Recording | Song parody sources
Dean Ora Horn Prouser of the Academy for Jewish Religion noted that in before hitting the rock, Moses cried “Listen, you rebels!” using a word for “rebels,” , "morim", that appears nowhere else in the Bible in this form, but which in its unvocalized form is identical with the name Miriam, . Horn Prouser suggested that this verbal coincidence may intimate that Moses’ behavior had as much to do with the loss of Miriam reported in as with his frustration with the Israelite people. Horn Prouser suggested that when faced with the task of producing water, Moses recalled his older sister, his co-leader, and the clever caretaker who guarded him at the Nile.
Chukat | Numbers chapter 20
It is difficult to establish the connection of the blessing of Moses with that of Jacob. Most authorities maintain that the former depended directly upon the latter; and their chief argument is based on the passage on Joseph, part of which is contained also in Jacob's blessing. But there can hardly be a doubt (says the "JE") that the passage on Joseph in Jacob's blessing was amplified from the material contained in the blessing of Moses. Otherwise a similar argument might be based upon the same arrangement in each blessing of the tribes of Zebulun and Issachar, and upon other points of agreement which, however, indicate a similarity of the matter rather than any direct connection.
Blessing of Moses | Critical view