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Moses, Hebrew Moshe   (flourished 14th–13th century bc), Hebrew prophet, teacher, and leader who, in the 13th century bce (before the Common Era, or bc), delivered his people from Egyptian slavery. In the Covenant ceremony at Mt. Sinai, where the Ten Commandments were promulgated, he founded the religious community known as Israel. As the interpreter of these Covenant stipulations, he was the organizer of the community’s religious and civil traditions. In the Judaic tradition, he is revered as the greatest prophet and teacher, and Judaism has sometimes loosely been called Mosaism, or the Mosaic faith, in Western Christendom. His influence continues to be felt in the religious life, moral concerns, and social ethics of Western civilization, and therein lies his undying significance.

The historical problem Table Of Contents Historical views of Moses

Few historical figures have engendered such disparate interpretations as has Moses. Early Jewish and Christian traditions considered him the author of the Torah (“Law,” or “Teaching”), also called the Pentateuch (“Five Books”), comprising the first five books of the Bible, and some conservative groups still believe in Mosaic authorship.

Opposing this is the theory of the German scholar Martin Noth, who, while granting that Moses may have had something to do with the preparations for the conquest of Canaan, was very skeptical of the roles attributed to him by tradition. Although recognizing a historical core beneath the Exodus and Sinai traditions, Noth believed that two different groups experienced these events and transmitted the stories independently of each other. He contended that the biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor’s weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab.

This article, following the lead of the biblical archaeologist and historian W.F. Albright, presents a point of view that falls somewhere between these two extremes. While the essence of the biblical story (narrated between Exodus 1:8 and Deuteronomy 34:12) is accepted, it is recognized that, during the centuries of oral and written transmission, the account acquired layers of accretions. The reconstruction of the documentary sources of the Pentateuch by literary critics is considered valid, but the sources are viewed as varying versions of one series of events (see biblical literature: The Torah [Law, Pentateuch, or Five Books of Moses]). Other critical methods (studying the biblical text from the standpoint of literary form, oral tradition, style, redaction, and archaeology) are equally valid. The most accurate answer to a critical problem is therefore likely to come from the convergence of various lines of evidence. The aid of critical scholarship notwithstanding, the sources are so sketchy that the man Moses can be portrayed only in broad outline.

The date of Moses

According to the biblical account, Moses’ parents were from the tribe of Levi, one of the groups in Egypt called Hebrews. Originally the term Hebrew had nothing to do with race or ethnic origin. It derived from Habiru, a variant spelling of ?apiru (Apiru), a designation of a class of people who made their living by hiring themselves out for various services. The biblical Hebrews had been in Egypt for generations, but apparently they became a threat, so one of the pharaohs enslaved them. Unfortunately, the personal name of the king is not given, and scholars have disagreed as to his identity and, hence, as to the date of the events of the narrative of Moses. One theory takes literally the statement in I Kings 6:1 that the Exodus from Egypt occurred 480 years before Solomon began building the Temple in Jerusalem. This occurred in the fourth year of his reign, about 960 bce; therefore, the Exodus would date about 1440 bce.

This conclusion, however, is at variance with most of the biblical and archaeological evidence. The storage cities Pit?om and Rameses, built for the pharaoh by the Hebrews, were located in the northeastern part of the Egyptian delta, not far from Goshen, the district in which the Hebrews lived. It is implicit in the whole story that the pharaoh’s palace and capital were in the area, but Thutmose III (the pharaoh in 1440) had his capital at Thebes, far to the south, and never conducted major building operations in the delta region. Moreover, Edom and Moab, petty kingdoms in Transjordan that forced Moses to circle east of them, were not yet settled and organized. Finally, as excavations have shown, the destruction of the cities the Hebrews claimed to have captured occurred about 1250, not 1400.

Inasmuch as tradition figured about 12 generations from Moses to Solomon, the reference to 480 years is most likely an editorial comment allowing 40 years for each generation. Since an actual generation was nearer 25 years, the most probable date for the Exodus is about 1290 bce. If this is true, then the oppressive pharaoh noted in Exodus (1:2–2:23) was Seti I (reigned 1318–04), and the pharaoh during the Exodus was Ramses II (c. 1304–c. 1237). In short, Moses was probably born in the late 14th century bce.

Years and deeds Table Of Contents The formative years

One of the measures taken by the Egyptians to restrict the growth of the Hebrews was to order the death of all newborn Hebrew males. According to tradition, Moses’ parents, Amram and Jochebed (whose other children were Aaron and Miriam), hid him for three months and then set him afloat on the Nile in a reed basket daubed with pitch. The child, found by the pharaoh’s daughter while bathing, was reared in the Egyptian court. While many doubt the authenticity of this tradition, the name Moses (Hebrew Moshe) is derived from Egyptian mose (“is born”) and is found in such names as Thutmose ([The God] Thoth Is Born). Originally, it is inferred, Moses’ name was longer, but the deity’s name was dropped. This could have happened when Moses returned to his people or possibly even earlier, because the shortened form Mose was very popular at that time.

Moses’ years in the court are passed over in silence, but it is evident from his accomplishments later that he had instruction in religious, civil, and military matters. Since Egypt controlled Canaan (Palestine) and part of Syria and had contacts with other nations of the Fertile Crescent, Moses undoubtedly had general knowledge of life in the ancient Near East. During his education he learned somehow that he was a Hebrew, and his sense of concern and curiosity impelled him to visit his people. According to the biblical narrative, Moses lived 120 years and was 80 when he confronted Pharaoh, but there is no indication how old he was when he went to see the Hebrews. Later Jewish and Christian tradition assumed 40-year periods for his stay in the Egyptian court, his sojourn in Midian, and his wilderness wanderings.

Most likely Moses was about 25 when he took the inspection tour among his people. There he saw the oppressive measures under which they laboured. When he found an Egyptian taskmaster beating a Hebrew, probably to death, he could control his sense of justice no longer. After checking to make sure that no one was in sight, he killed the tough Egyptian overlord. As a prince in the court, Moses was probably in excellent physical condition, and apparently he knew the latest methods of combat.

The flush of victory pulled Moses back the next day. He had removed one threat to his people and was determined to assist them again. This time, however, he found two Hebrews fighting. After parting them, he questioned the offender in an attempt to mediate the disagreement. Two questions jolted him: “Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?” The confidence of the self-appointed deliverer turned into fear. One of his own knew his “secret” and soon Pharaoh would, too. Realizing that he would have to flee, he went to Midian (mainly in northwest Arabia).

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