On the appointed night it was killed and "roasted with fire" and eaten with bitter herbs (Exodus 12:8), while they all stood ready girded, with their shoes on their feet and their staff in hand (Exodus 12:11). He went down from the "holy ground" to obey the high summons and fulfill the great commission (Exodus 4:18-23). In either case he became practically a traitor, and greatly imperiled his throne rights and probably his civil rights as well. "Entry for 'MOSES'". O. T. Allis, God Spake by Moses; M. Buber, Moses; R. A. Cole, Exodus; R. K. Harrison, Numbers; F. B. Meyer, Moses the Servant of God. Without it, by no possibility could the people have been persuaded to receive with authority a book purporting to be by him. Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. 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. ch. arose who knew not Joseph" ( Exodus 1:8 ). In the New Testament he is referred to as the representative of the law and as a type of Christ ( John 1:17 ; 2 co 3:13-18 ; Hebrews 3:5 Hebrews 3:6 ). is mentioned more.). Moses is referred to authoritatively in the Epistles, and is celebrated as a man who lived by faith ( Heb 11:23-29 ). So sacred is this designation that its pronunciation has not survived; the Hebrew consonants have been vocalized from another word, "lord, " to produce the classic "Jehovah." ( Hebrews 11:25 Hebrews 11:26 ) Seeing an Israelite suffering the bastinado from an Egyptian, and thinking that they were alone, he slew the Egyptian, and buried the corpse in the sand. That Moses might have written is indisputable. The life which we have just sketched as the life of the leader of Israel is also the life of the author, the lawgiver, and the prophet. In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. (Only David. Royal family names in Egypt then were usually compounded of some expression of reverence or faith or submission and the name of a god, e.g. Moses received his commission, the most appalling commission ever given to a mere man (Ex 3:10)--a commission to a solitary man, and he a refugee--to go back home and deliver his kinsmen from a dreadful slavery at the hand of the most powerful nation on earth. The Bible does not say, and there is no reason to believe, that Pharaoh led the Egyptian hosts in person further than at the setting off and for the giving of general direction to the campaign (Exodus 15:4). It was as prophet that Moses was essentially leader. "International Standard Bible Encyclopedia". The blessing of Moses on the tribes, ( 33:1-29 ) The 90th Psalm, "A prayer of Moses, the man of God." This is followed by a brief code suitable to their present condition and immediate prospects (Exodus 20:24-26; 21-23). During the wilderness period Moses receives from God other laws dealing with sacrifices and offerings, rules governing social behavior, prohibitions against idolatry and immorality, and positive promises of God's blessings upon the Israelites, provided always that they keep the covenant obligations that they had assumed under oath. Manifestly, unity can be given a book at any time. The Bible then gives Moses what I feel may be the highest compliment that God could ever give to anyone. Yet despite his deeply spiritual life and his sense of commitment to covenantal ideals, Moses is still a human being. But this child was not "born of" the princess, so falling back upon the primary meaning of the word, "drawn out," she said, "because I drew him out of the water" (Exodus 2:10). I don’t have all the answers. Here Israel murmured (Exodus 16:2), and every traveler who crosses this blistering, dusty, wearisome, hungry wilderness joins in the murmuring, and wishes, at least a little, that he had stayed in the land of Egypt (Exodus 16:3). A sister, probably Miriam, stood afar off to watch (Exodus 2:3,4). At Sinai, after the startling revelation from the summit of the mountain, it is most reasonable that Moses should gather the people together to covenant with God, and should record that event in the short code of laws known as the Book of the Covenant (Exodus 24:7). This obscurity has been urged against the Mosaic authorship of the Pentateuch. (, A fragment of lyrical burst of indignation. The favorite hypothesis is that of volcanic action. 1915. Renan thinks the narrative "may be very probable." Forty years of life under law, under the operation of the Book of the Covenant in the moralities of life, the Priestly Code in their religious exercises, and the brief statutes of Leviticus for the simple life of the desert, prepared the people for a more elaborate code as they entered the promised land with its more complex life. But it seems to very many that the critical analysis creates more difficulties in the narrative than it relieves. With the Egyptians the risen body was to live the same old life on "oxen, geese, bread, beer, wine and all good things" (compare for abundant illustration Maspero's Guide to Cairo Museum). The princess (see PHARAOH'S'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. He now stands out the greatest One in human history, while Moses, the type, fades away in the shadow. Usually really good in bed. This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The essential idea of resurrection, as it runs through Scripture from the first glimpse of it until the declaration of Paul: "It is sown a natural body; it is raised a spiritual body. By the time of his death he had welded his people into a highly efficient military force that would occupy the land promised by God to Abraham ( Gen 12:7 ). Born to Hebrew parents in Egypt, according to the book of Exodus he was brought up in the Pharaoh's palace, before killing an Egyptian and fleeing to Midian. As an analysis of Raphael's painting of the transfiguration belittles its impression upon the beholder, while a sight of the picture exalts that scene in the mind and heart, so the attempts of theologians to analyze God and bring Him within the grasp of the human mind belittle the conception of God, dwarf it to the capacity of the human intellect, while such a vision of Him as Moses gives exalts and glorifies Him beyond expression. His mummy, identified by the lamented Professor Groff, lies among the royal mummies in the Cairo Museum. (2) His character as a prophet is, from the nature of the case, more distinctly brought out. Did some remember the "son of Pharaoh's daughter" who, had he remained loyal, would have been the Pharaoh? No trace has yet been found either of the broken tablets at Mt. God reveals to him the new name by which God will become known: "I am who I am." ( Exodus 33:7 ) It was the communication with God in the tabernacle from out the pillar of cloud and fire. He is to abstain from the iniquitous ways of pagan neighboring nations, and be to them an example of what God himself is by nature ( Exod 34:6-7 ). Palgrave Macmillan, New York. Its divinity, like the divinity of the teachings of Jesus, lies not only in what it includes, but also in what it omits. Moses' mother placed him in a small boat made of bulrushes and hid him in a marsh, where he was found by the daughter of the pharaoh, who adopted him. drawn (or Egypt. He now resolved to make himself acquainted with the condition of his countrymen, and "went out unto his brethren, and looked upon their burdens" ( Exodus 2:11 ). She was the daughter of a Levite, and she married Amram, another Levite ( Exodus 2:1 ). 2 Sam 22:17 ), but it could also have come from an Egyptian term meaning "son.". Then God wrought. At Rephidim was the first of the instances when Moses was called upon to help the people to some water. Whether he did so in word, by definite renunciation, or by his espousal of the cause of the slave against the oppressive policy of Pharaoh is of little importance. The unity of the Law, which also can be well sustained, is to the same effect as the unity of the narrative in certifying the narrative near to the time and place of the events narrated. Acts 7:21-22 ). ", sfn error: no target: CITEREFPitard2001 (, sfn error: no target: CITEREFThompson2002 (, sfn error: no target: CITEREFCarrConway2010 (, Midrash Rabbah, Ki Thissa, XL. The real library marks, aside from the passages which are assigned by the critics to go with them, are far less numerous and narrower in scope than in Gibbon or in Kurtz. The sister lingered to watch her brothers fate. (2) It should be emphasized that the laws of Moses were codes, not a collection of court decisions known to lawyers as common law, but codes given abstractly, not in view of any particular concrete case, and arranged in systematic order (Wiener, Biblical Sac., 1909-10). Rameses II was dead (Exodus 4:19); Merenptah II was on the throne with an insecure tenure, for the times were troubled. The discussion of the unity of the Law, which involves nearly the whole critical controversy of the day, would be too much of a digression for an article on Moses (see LAW; LEVITICUS; DEUTERONOMY; also Green, Higher Criticism and the Pent; Orr, POT; Wiener, Biblical Sac., 1909--10). On the contrary, "the more the Egyptians afflicted them, the more they multiplied and grew" ( Exodus 1:12 ). At last he reached the Sinaitic province of the empire and hid himself away among its mountain fastnesses (Exodus 2:15). A narrative which so provides for all the exigencies of desert life and so anticipates the life to which Israel looked forward, exhibits a realism which calls for very special familiarity with all the circumstances. III : Moses excels all pious men, "Bible Gateway passage: Acts 7 – New International Version", "In the Supreme Court itself, Moses and his law on display", "Moses Reconstructed; All the Trumpets Sounded. Thus Jochebed's child, whom the princess called "Moses", i.e., "Saved from the water" ( Exodus 2:10 ), was ultimately restored to her. God promises to provide for all their needs and give them the land promised long ago to Abraham if they, for their part, worship him as their one and only true God. The usual meaning of this royal name was that the child was "born of" a princess through the intervention of the god Ra. That here and there a few slight additions may have been made and that, perhaps, a few explanations made by scribes may have slipped into the text from the margin are not unlikely (Numbers 12:3; Deuteronomy 34), but this does not affect the general claim of authorship. Provisions brought from Egypt were about exhausted and the land supplied but little. Joshua was formally inducted into office (Deuteronomy 31:1-8), and to the priests was delivered a written copy of this last announcement of the Law now adapted to the progress made during 40 years (Deuteronomy 31:9-13; compare 31:24-29). (noun) (c) Christ, like Moses, was a prophet out of the midst of the nation, "from their brethren." The Egyptian princess, who, tradition says, was a childless wife, came down to bathe in the sacred river. The judgment of God was swift and terrible (32:7-35), and Levi was made the Divine agent (32:25-29). 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