Moses - Revision history

KJV: /* Islam */ removed links to the Koran

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Islam: removed links to the Koran

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	See Also [[Islamic view of Moses]], [[Biblical narratives and the Qur'an#Moses (Mūsā موسى)]]		See Also [[Islamic view of Moses]], [[Biblical narratives and the Qur'an#Moses (Mūsā موسى)]]
	[[Image:Nabi Musa jerico-Jerusalam.jpg\|thumb\|left\|[[Nabi Musa\|Maqam El-Nabi Musa]], [[Jericho]]]]		[[Image:Nabi Musa jerico-Jerusalam.jpg\|thumb\|left\|[[Nabi Musa\|Maqam El-Nabi Musa]], [[Jericho]]]]
	Moses is mentioned more in the [[Quran]] than any other individual and his life is narrated and recounted more than that of any other [[Prophets of Islam\|prophet]].		Moses is mentioned more in the Quran than any other individual and his life is narrated and recounted more than that of any other [[Prophets of Islam\|prophet]].
	In general, Moses is described in ways which parallel the [[prophet Muhammad]], and "his character exhibits some of the main themes of Islamic theology," including the "moral injunction that we are to submit ourselves to God."		In general, Moses is described in ways which parallel the [[prophet Muhammad]], and "his character exhibits some of the main themes of Islamic theology," including the "moral injunction that we are to submit ourselves to God."

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	[[Huston Smith]] (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.		[[Huston Smith]] (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.

	Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include ~~[[Al-Baqara\|~~2]].49-61, ~~[[Al-A'raf\|~~7]].103-160, ~~[[Yunus (sura)\|~~10]].75-93, ~~[[Al-Isra\|~~17]].101-104, ~~[[Ta-Ha\|~~20]].9-97, ~~[[Ash-Shu'ara\|~~26]].10-66, ~~[[An-Naml\|~~27]].7-14, ~~[[Al-Qisas\|~~28]].3-46, ~~[[Al-Ghafir\|~~40]].23-30, ~~[[Az-Zukhruf\|~~43]].46-55, ~~[[Ad-Dukhan\|~~44]].17-31, and ~~[[An-Naziat\|~~79]].15-25. and many others.		Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include 2.49-61, 7.103-160, 10.75-93, 17.101-104, 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 Qur'an, with a story about meeting [[Khidr]] which is not found in the Bible.		Most of the key events in Moses' life which are narrated in the Bible are to be found dispersed through the different Surahs of Qur'an, with a story about meeting Khidr which is not found in the Bible.

	In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection. Pharaoh's wife [[Asiya]], not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.		In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection. Pharaoh's wife [[Asiya]], not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.

KJV: /* Islam */ removed instances of ^[]

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Islam: removed instances of []

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	See Also [[Islamic view of Moses]], [[Biblical narratives and the Qur'an#Moses (Mūsā موسى)]]		See Also [[Islamic view of Moses]], [[Biblical narratives and the Qur'an#Moses (Mūsā موسى)]]
	[[Image:Nabi Musa jerico-Jerusalam.jpg\|thumb\|left\|[[Nabi Musa\|Maqam El-Nabi Musa]], [[Jericho]]]]		[[Image:Nabi Musa jerico-Jerusalam.jpg\|thumb\|left\|[[Nabi Musa\|Maqam El-Nabi Musa]], [[Jericho]]]]
	Moses is mentioned more in the [[Quran]] than any other individual and his life is narrated and recounted more than that of any other [[Prophets of Islam\|prophet]].~~<sup>[]</sup>~~		Moses is mentioned more in the [[Quran]] than any other individual and his life is narrated and recounted more than that of any other [[Prophets of Islam\|prophet]].
	In general, Moses is described in ways which parallel the [[prophet Muhammad]],~~<sup>[]</sup>~~ and "his character exhibits some of the main themes of Islamic theology," including the "moral injunction that we are to submit ourselves to God."		In general, Moses is described in ways which parallel the [[prophet Muhammad]], 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 Qur'an as both prophet (''nabi'') and messenger (''rasul''), the latter term indicating that he was one of those prophets who brought a scripture and law to his people.		Moses is defined in the Qur'an as both prophet (''nabi'') and messenger (''rasul''), the latter term indicating that he was one of those prophets who brought a scripture and law to his people.

	[[Huston Smith]] (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.~~<sup>[]</sup>~~		[[Huston Smith]] (1991) describes an account in the Qur'an of meetings in heaven between Moses and Muhammad, which Huston states were "one of the crucial events in Muhammad's life," and resulted in Muslims observing 5 daily prayers.

	Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include [[Al-Baqara\|2]].49-61, [[Al-A'raf\|7]].103-160, [[Yunus (sura)\|10]].75-93, [[Al-Isra\|17]].101-104, [[Ta-Ha\|20]].9-97, [[Ash-Shu'ara\|26]].10-66, [[An-Naml\|27]].7-14, [[Al-Qisas\|28]].3-46, [[Al-Ghafir\|40]].23-30, [[Az-Zukhruf\|43]].46-55, [[Ad-Dukhan\|44]].17-31, and [[An-Naziat\|79]].15-25. and many others.		Moses is mentioned 502 times in the Qur'an; passages mentioning Moses include [[Al-Baqara\|2]].49-61, [[Al-A'raf\|7]].103-160, [[Yunus (sura)\|10]].75-93, [[Al-Isra\|17]].101-104, [[Ta-Ha\|20]].9-97, [[Ash-Shu'ara\|26]].10-66, [[An-Naml\|27]].7-14, [[Al-Qisas\|28]].3-46, [[Al-Ghafir\|40]].23-30, [[Az-Zukhruf\|43]].46-55, [[Ad-Dukhan\|44]].17-31, and [[An-Naziat\|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 Qur'an, with a story about meeting [[Khidr]] which is not found in the Bible.~~<sup>[]</sup>~~		Most of the key events in Moses' life which are narrated in the Bible are to be found dispersed through the different [[Surahs]] of Qur'an, with a story about meeting [[Khidr]] which is not found in the Bible.

	In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection.~~<sup>[]</sup><sup>[]</sup>~~ Pharaoh's wife [[Asiya]], not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.		In the Moses story related by the Qur'an, Jochebed is commanded by God to place Moses in an ark and cast him on the waters of the Nile, thus abandoning him completely to God's protection. Pharaoh's wife [[Asiya]], not his daughter, found Moses floating in the waters of the Nile. She convinced Pharaoh to keep him as their son because they were not blessed with any children.

	The Qur'an's account has emphasized Moses' mission to invite the Pharaoh to accept God's divine message~~<sup>[]</sup>~~ as well as give salvation to the Israelites.~~<sup>[]</sup><sup>[]</sup>~~ According to the Qur'an, Moses encourages the Israelites to enter Canaan, but they are unwilling to fight the Canaanites, fearing certain defeat. Moses responds by pleading to Allah that he and his brother Aaron be separated from the rebellious Israelites.~~<sup>[]</sup>~~		The Qur'an's account has emphasized Moses' mission to invite the Pharaoh to accept God's divine message as well as give salvation to the Israelites. According to the Qur'an, Moses encourages the Israelites to enter Canaan, but they are unwilling to fight the Canaanites, fearing certain defeat. Moses responds by pleading to Allah that he and his brother Aaron be separated from the rebellious Israelites.

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

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Christianity

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	See Also [[Book of Moses]]		See Also [[Book of Moses]]

	Members of [[The Church of Jesus Christ of Latter-day Saints]] (colloquially called [[Mormon]]s) generally view Moses in the same way that other Christians do. However, in addition to accepting the Biblical account of Moses, Mormons include [[Book of Moses\|Selections from the Book of Moses]] as part of their scriptural canon.~~<sup>[]</sup>~~ This book is believed to be the translated writings of Moses, and is included in the [[Pearl of Great Price (Latter Day Saints)\|Pearl of Great Price]].~~<sup>[]</sup>~~ Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death ([[Translation (LDS Church)\|translated]]). In addition, [[Joseph Smith, Jr.]] and [[Oliver Cowdery]] stated that on April 3, 1836, Moses appeared to them in the [[Kirtland Temple]] 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."~~<sup>[]</sup>~~		Members of [[The Church of Jesus Christ of Latter-day Saints]] (colloquially called [[Mormon]]s) generally view Moses in the same way that other Christians do. However, in addition to accepting the Biblical account of Moses, Mormons include [[Book of Moses\|Selections from the Book of Moses]] as part of their scriptural canon. This book is believed to be the translated writings of Moses, and is included in the [[Pearl of Great Price (Latter Day Saints)\|Pearl of Great Price]]. Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death ([[Translation (LDS Church)\|translated]]). In addition, [[Joseph Smith, Jr.]] and [[Oliver Cowdery]] stated that on April 3, 1836, Moses appeared to them in the [[Kirtland Temple]] 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."

	===Islam===		===Islam===

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	;In Freudian psychoanalysis		;In Freudian psychoanalysis
	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.~~<sup>[]</sup>~~		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.

	Opponents of this view observe that the religion of the Torah seems different to [[Atenism]] in everything except the central feature of devotion to a single god,~~<sup>[]</sup>~~ although this has been countered by a variety of arguments, e.g. pointing out the similarities between the [[Great Hymn to the Aten\|Hymn to Aten]] and [[Psalm 104]].~~<sup>[]</sup><sup>[]</sup>~~ Freud's interpretation of the historical Moses is not well accepted among [[historian]]s, and is considered [[pseudohistory]] by most.~~<sup>[]</sup>~~		Opponents of this view observe that the religion of the Torah seems different to [[Atenism]] in everything except the central feature of devotion to a single god, although this has been countered by a variety of arguments, e.g. pointing out the similarities between the [[Great Hymn to the Aten\|Hymn to Aten]] and [[Psalm 104]]. Freud's interpretation of the historical Moses is not well accepted among [[historian]]s, and is considered [[pseudohistory]] by most.

	;Criticism		;Criticism
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	See Also [[Criticism of Moses]]		See Also [[Criticism of Moses]]

	In the late 18th century the [[deist]] [[Thomas Paine]] commented at length on Moses' Laws in ''[[The Age of Reason]]'', and gave his view that "the character of Moses, as stated in the Bible, is the most horrid that can be imagined",~~<sup>[]</sup>~~ giving the story at ~~{{Bibleverse\|\|~~Numbers\|31:13-18}} as an example. In the 19th century the [[agnostic]] [[Robert G. Ingersoll]] wrote "...that all the ignorant, infamous, heartless, hideous things recorded in the 'inspired' Pentateuch are not the words of God, but simply 'Some Mistakes of Moses'".~~<sup>[]</sup>~~ In the 2000s, the [[atheist]] [[Richard Dawkins]] referring, like Paine, to the incident at ~~{{Bibleverse\|\|~~Numbers\|31:13-18}}, concluded, "No, Moses was not a great role model for modern moralists."~~<sup>[]</sup>~~		In the late 18th century the [[deist]] [[Thomas Paine]] commented at length on Moses' Laws in ''[[The Age of Reason]]'', and gave his view that "the character of Moses, as stated in the Bible, is the most horrid that can be imagined", giving the story at Numbers 31:13-18 as an example. In the 19th century the [[agnostic]] [[Robert G. Ingersoll]] wrote "...that all the ignorant, infamous, heartless, hideous things recorded in the 'inspired' Pentateuch are not the words of God, but simply 'Some Mistakes of Moses'". In the 2000s, the [[atheist]] [[Richard Dawkins]] referring, like Paine, to the incident at Numbers 31:13-18, concluded, "No, Moses was not a great role model for modern moralists."

	===Figurative art===		===Figurative art===
	[[File:Moses bas-relief in the U.S. House of Representatives chamber.jpg\|thumb\|Sculpture in the [[U.S. House of Representatives]]]]		[[File:Moses bas-relief in the U.S. House of Representatives chamber.jpg\|thumb\|Sculpture in the [[U.S. House of Representatives]]]]
	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 [[Apostle Paul]]. Moses is one of the 23 lawgivers depicted in [[marble]] [[bas-relief]]s in the [[United States Capitol#House Chamber\|chamber]] of the [[United States House of Representatives\|U.S. House of Representatives]] in the [[United States Capitol]]. The other twenty-two figures have their profiles turned to Moses, which is the only forward-facing bas-relief.~~<sup>[]</sup><sup>[]</sup>~~		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 [[Apostle Paul]]. Moses is one of the 23 lawgivers depicted in [[marble]] [[bas-relief]]s in the [[United States Capitol#House Chamber\|chamber]] of the [[United States House of Representatives\|U.S. House of Representatives]] in the [[United States Capitol]]. The other twenty-two figures have their profiles turned to Moses, which is the only forward-facing bas-relief.
	[[File:San Pietro in Vincoli Rome 2011 14.jpg\|thumb\|left\|upright\|Statue by [[Michelangelo]] — in Basilica San Pietro in Vincoli, Rome]]		[[File:San Pietro in Vincoli Rome 2011 14.jpg\|thumb\|left\|upright\|Statue by [[Michelangelo]] — in Basilica San Pietro in Vincoli, Rome]]
	Moses appears eight times in carvings that ring the Supreme Court Great Hall ceiling. His face is presented along with other ancient figures such as Solomon, the Greek god Zeus and the Roman goddess of wisdom, Minerva. The Supreme Court building's east pediment depicts Moses holding two tablets. Tablets representing the Ten Commandments can be found carved in the oak courtroom doors, on the support frame of the courtroom's bronze gates and in the library woodwork. A controversial image is one that sits directly above the chief justice's head. In the center of the 40-foot-long Spanish marble carving is a tablet displaying Roman numerals I through X, with some numbers partially hidden.~~<sup>[]</sup>~~		Moses appears eight times in carvings that ring the Supreme Court Great Hall ceiling. His face is presented along with other ancient figures such as Solomon, the Greek god Zeus and the Roman goddess of wisdom, Minerva. The Supreme Court building's east pediment depicts Moses holding two tablets. Tablets representing the Ten Commandments can be found carved in the oak courtroom doors, on the support frame of the courtroom's bronze gates and in the library woodwork. A controversial image is one that sits directly above the chief justice's head. In the center of the 40-foot-long Spanish marble carving is a tablet displaying Roman numerals I through X, with some numbers partially hidden.

	===Michelangelo's statue===		===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.		[[Michelangelo]]'s statue of Moses in the Church of [[San Pietro in Vincoli]], [[Rome]], is one of the most familiar masterpieces in the world.
	Horns the sculptor included on Moses' head are the result of a mistranslation of the Hebrew Bible into the Latin [[Vulgate Bible]] with which he 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."~~<sup>[]</sup>~~ In early Jewish art, moreover, Moses is often "shown with rays coming out of his head."~~<sup>[]</sup>~~		Horns the sculptor included on Moses' head are the result of a mistranslation of the Hebrew Bible into the Latin [[Vulgate Bible]] with which he 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." In early Jewish art, moreover, Moses is often "shown with rays coming out of his head."

	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.~~<sup>[]</sup><sup>[]</sup>~~ 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.'"~~<sup>[]</sup>~~ It has also been noted that he had Moses seated on a throne, yet Moses was neither a King nor ever sat on such thrones.~~<sup>[]</sup>~~		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. 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.'" It has also been noted that he had Moses seated on a throne, yet Moses was neither a King nor ever sat on such thrones.

	===Film and television===		===Film and television===
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	[[Burt Lancaster]] played ''Moses'' in the 1975 television [[miniseries]] ''[[Moses the Lawgiver]]''		[[Burt Lancaster]] played ''Moses'' in the 1975 television [[miniseries]] ''[[Moses the Lawgiver]]''
	In the 1981 [[film]] ''[[History of the World, Part I]]'', Moses is portrayed by [[Mel Brooks]].~~<sup>[]</sup>~~ [[Sir Ben Kingsley]] portrayed ''Moses'' in the movie of the same name.		In the 1981 [[film]] ''[[History of the World, Part I]]'', Moses is portrayed by [[Mel Brooks]]. [[Sir Ben Kingsley]] portrayed ''Moses'' in the movie of the same name.

	Moses appears as the central character in the 1998 [[DreamWorks]] Pictures animated movie, ''[[The Prince of Egypt]]''. He is voiced by [[Val Kilmer]].~~<sup>[]</sup>~~		Moses appears as the central character in the 1998 [[DreamWorks]] Pictures animated movie, ''[[The Prince of Egypt]]''. He is voiced by [[Val Kilmer]].

	==See also==		==See also==

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	There is a wealth of stories and additional information about Moses in the [[Jewish apocrypha]] and in the genre of [[rabbi]]nical exegesis known as [[Midrash]], as well as in the primary works of the Jewish [[oral law]], the [[Mishnah]] and the [[Talmud]].		There is a wealth of stories and additional information about Moses in the [[Jewish apocrypha]] and in the genre of [[rabbi]]nical 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.		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.~~<sup>[]</sup>~~ Moses' other names were: Jekuthiel (by his mother), Heber (by [[Amram\|his father]]), Jered (by [[Miriam]]), Avi Zanoah (by Aaron), [[Avigdor (name)\|Avi Gedor]] (by [[Kohath]]), Avi Soco (by his wet-nurse), Shemaiah ben Nethanel (by people of Israel).~~<sup>[]</sup>~~ Moses is also attributed the names Toviah (as a first name), and Levi (as a family name) (Vayikra Rabbah 1:3), Heman,~~<sup>[]</sup>~~ Mechoqeiq (lawgiver)~~<sup>[]</sup>~~ and Ehl Gav Ish (Numbers 12:3)~~<sup>[]</sup>~~		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 [[Amram\|his father]]), Jered (by [[Miriam]]), Avi Zanoah (by Aaron), [[Avigdor (name)\|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)

	Jewish historians who lived at [[Alexandria]], such as [[Eupolemus]], attributed to Moses the feat of having taught the [[Phoenicia]]ns their alphabet,~~<sup>[]</sup>~~ similar to legends of [[Thoth]]. [[Artapanus of Alexandria]] explicitly identified Moses not only with Thoth / Hermes, but also with the Greek figure [[Musaeus]] (whom he calls "the teacher of [[Orpheus]]"), and ascribed to him the division of Egypt into 36 districts, each with its own liturgy. He names the princess who adopted Moses as Merris, wife of Pharaoh Chenephres.~~<sup>[]</sup>~~		Jewish historians who lived at [[Alexandria]], such as [[Eupolemus]], attributed to Moses the feat of having taught the [[Phoenicia]]ns their alphabet, similar to legends of [[Thoth]]. [[Artapanus of Alexandria]] explicitly identified Moses not only with Thoth / Hermes, but also with the Greek figure [[Musaeus]] (whom he calls "the teacher of [[Orpheus]]"), and ascribed to him the division of Egypt into 36 districts, each with its own liturgy. He names the princess who adopted Moses as Merris, wife of Pharaoh Chenephres.

	Ancient sources mention an Assumption of Moses and a Testimony of Moses. A Latin text was found in [[Milan]] in the 19th century by [[Antonio Ceriani]] who called it the [[Assumption of Moses]], even though it does not refer to an assumption of Moses or contain portions of the Assumption which are cited by ancient authors, and it is apparently actually the Testimony. The incident which the ancient authors cite is also mentioned in the [[Epistle of Jude]].		Ancient sources mention an Assumption of Moses and a Testimony of Moses. A Latin text was found in [[Milan]] in the 19th century by [[Antonio Ceriani]] who called it the [[Assumption of Moses]], even though it does not refer to an assumption of Moses or contain portions of the Assumption which are cited by ancient authors, and it is apparently actually the Testimony. The incident which the ancient authors cite is also mentioned in the [[Epistle of Jude]].

	To Orthodox Jews, Moses is called ''Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a''. He is defined "Our Leader Moshe", "Servant of God", and "Father of all the Prophets". In their view, Moses not only received the Torah, but also the revealed (written and oral) and the hidden (the ''`hokhmat nistar'' teachings, which gave Judaism the Zohar of the [[Shimon bar Yochai\|Rashbi]], the Torah of the [[Isaac Luria\|Ari haQadosh]] and all that is discussed in the Heavenly Yeshiva between the [[Moshe Chaim Luzzatto\|Ramhal]] and his masters). He is also considered the greatest prophet.~~<sup>[]</sup>~~		To Orthodox Jews, Moses is called ''Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a''. He is defined "Our Leader Moshe", "Servant of God", and "Father of all the Prophets". In their view, Moses not only received the Torah, but also the revealed (written and oral) and the hidden (the ''`hokhmat nistar'' teachings, which gave Judaism the Zohar of the [[Shimon bar Yochai\|Rashbi]], the Torah of the [[Isaac Luria\|Ari haQadosh]] and all that is discussed in the Heavenly Yeshiva between the [[Moshe Chaim Luzzatto\|Ramhal]] and his masters). He is also considered the greatest prophet.

	Arising in part from his age, but also because 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of [[Genesis 6:3]]), "may you live to 120" has become a common blessing among Jews.		Arising in part from his age, but also because 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of [[Genesis 6:3]]), "may you live to 120" has become a common blessing among Jews.

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	The Deuteronomist relies on earlier material that may date to the [[United Monarchy]], so that the biblical narrative would be based on traditions that can be traced to about four centuries after the supposed lifetime of Moses.		The Deuteronomist relies on earlier material that may date to the [[United Monarchy]], so that the biblical narrative would be based on traditions that can be traced to about four centuries after the supposed lifetime of Moses.

	The question of the historicity of [[the Exodus]] (specifically, the [[Pharaoh of the Exodus]], identification of which would connect the biblical narrative to Egyptological chronology) has long been debated, without conclusive result. Many biblical scholars are prepared to admit that there may be a historical core beneath the Exodus and Sinai traditions, even if the biblical narrative dramatizes by portraying as a single event what was more likely a gradual process of migration and conquest. Thus, the motif of "slavery in Egypt" reflects the historical situation of imperialist control of the [[Egyptian Empire]] over [[Canaan]] after the conquests of [[Ramesses II]], which declined gradually during the 12th century under the pressure from the [[Sea Peoples]] and the general [[Bronze Age collapse]]~~{{Citation needed\|date=November 2010}}~~.		The question of the historicity of [[the Exodus]] (specifically, the [[Pharaoh of the Exodus]], identification of which would connect the biblical narrative to Egyptological chronology) has long been debated, without conclusive result. Many biblical scholars are prepared to admit that there may be a historical core beneath the Exodus and Sinai traditions, even if the biblical narrative dramatizes by portraying as a single event what was more likely a gradual process of migration and conquest. Thus, the motif of "slavery in Egypt" reflects the historical situation of imperialist control of the [[Egyptian Empire]] over [[Canaan]] after the conquests of [[Ramesses II]], which declined gradually during the 12th century under the pressure from the [[Sea Peoples]] and the general [[Bronze Age collapse]].
	[[Israel Finkelstein]] points to the appearance of settlements in the central hill country around 1200 as the earliest of the known settlements of the Israelites.~~<sup>[]</sup>~~ A cyclical pattern to these highland settlements, corresponding to the state of the surrounding cultures, suggests that the local Canaanites combined an agricultural and nomadic lifestyles. When Egyptian rule collapsed after the invasion of the [[Sea Peoples]], the central hill country could no longer sustain a large nomadic population, so they went from nomadism to [[sedentism]].~~<sup>[]</sup>~~		[[Israel Finkelstein]] points to the appearance of settlements in the central hill country around 1200 as the earliest of the known settlements of the Israelites. A cyclical pattern to these highland settlements, corresponding to the state of the surrounding cultures, suggests that the local Canaanites combined an agricultural and nomadic lifestyles. When Egyptian rule collapsed after the invasion of the [[Sea Peoples]], the central hill country could no longer sustain a large nomadic population, so they went from nomadism to [[sedentism]].

	While the general narrative of the Exodus and the conquest of the Promised Land may be remotely rooted in historical events, the figure of Moses as a leader of the Israelites in these events cannot be substantiated.~~<sup>[]</sup><sup>[]</sup><sup>[]</sup><sup>[]</sup>~~ [[William G. Dever\|William Dever]] agrees with the Canaanite origin of the Israelites but allows for the possibility of some immigrants from Egypt among the early hilltop settlers, leaving open the possibility of a Moses-like figure in Transjordan ca 1250-1200.~~<sup>[]</sup>~~		While the general narrative of the Exodus and the conquest of the Promised Land may be remotely rooted in historical events, the figure of Moses as a leader of the Israelites in these events cannot be substantiated. [[William G. Dever\|William Dever]] agrees with the Canaanite origin of the Israelites but allows for the possibility of some immigrants from Egypt among the early hilltop settlers, leaving open the possibility of a Moses-like figure in Transjordan ca 1250-1200.

	[[Martin Noth]] holds that two different groups experienced the Exodus and Sinai events, and each group transmitted its own stories independently of the other one, writing that "The biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor's weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab."~~<sup>[]</sup>~~		[[Martin Noth]] holds that two different groups experienced the Exodus and Sinai events, and each group transmitted its own stories independently of the other one, writing that "The biblical story tracing the Hebrews from Egypt to Canaan resulted from an editor's weaving separate themes and traditions around a main character Moses, actually an obscure person from Moab."

	[[William Foxwell Albright\|William Albright]] held a more favorable view towards the traditional views regarding Moses, and accept the essence of the biblical story, as narrated between [[Exodus 1:8]] and [[Deuteronomy 34:12]], but recognize the impact that centuries of oral and written transmission have had on the account, causing it to acquire layers of accretions.~~<sup>[]</sup>~~		[[William Foxwell Albright\|William Albright]] held a more favorable view towards the traditional views regarding Moses, and accept the essence of the biblical story, as narrated between [[Exodus 1:8]] and [[Deuteronomy 34:12]], but recognize the impact that centuries of oral and written transmission have had on the account, causing it to acquire layers of accretions.

	[[The Copenhagen School (theology)\|Biblical minimalists]] such as Philip Davies and [[Niels Peter Lemche]] regard the Exodus as a fiction composed in the Persian period or even later, without even the memory of a historical Moses. but davies/lemche needs citation		[[The Copenhagen School (theology)\|Biblical minimalists]] such as Philip Davies and [[Niels Peter Lemche]] regard the Exodus as a fiction composed in the Persian period or even later, without even the memory of a historical Moses. but davies/lemche needs citation

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	This book is mostly identified as an early version of the [[Book of Deuteronomy]], perhaps chapters 5-26 and chapter 28 of the extant text. This text contains a number of laws, dated to the 8th century BC [[kingdom of Judah]], a time when a minority [[Yahweh\|Yahwist]] faction was actively attacking mainstream polytheism, succeeding in establishing official [[monolatry]] of the [[God of Israel]] under Josiah by the late 7th century BC.		This book is mostly identified as an early version of the [[Book of Deuteronomy]], perhaps chapters 5-26 and chapter 28 of the extant text. This text contains a number of laws, dated to the 8th century BC [[kingdom of Judah]], a time when a minority [[Yahweh\|Yahwist]] faction was actively attacking mainstream polytheism, succeeding in establishing official [[monolatry]] of the [[God of Israel]] under Josiah by the late 7th century BC.

	The law attributed to Moses, specifically the laws set out in Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (the king and his officials), and the Levite priests were the guardians and interpreters of the law.~~<sup>[]</sup>~~		The law attributed to Moses, specifically the laws set out in Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (the king and his officials), and the Levite priests were the guardians and interpreters of the law.

	The Book of Deuteronomy ([[Deuteronomy 31:9]] and [[Deuteronomy 31:24]]–[[Deuteronomy 31:26\|26]]) describes how Moses writes "[[torah]]" (instruction) on a scroll and lays it beside the [[ark of the Covenant]].~~<sup>[]</sup>~~ Similar passages include, for example, Exodus 17:14, "And YHWH said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of [[Joshua]], that I will utterly blot out the remembrance of [[Amalek]] from under heaven;" Exodus 24:4, "And Moses wrote all the words of YHWH, and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" Exodus 34:27, "And Yahweh said unto Moses, Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel;"~~<sup>[]</sup>~~ and [[Leviticus 26:46]] "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses."		The Book of Deuteronomy ([[Deuteronomy 31:9]] and [[Deuteronomy 31:24]]–[[Deuteronomy 31:26\|26]]) describes how Moses writes "[[torah]]" (instruction) on a scroll and lays it beside the [[ark of the Covenant]]. Similar passages include, for example, Exodus 17:14, "And YHWH said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of [[Joshua]], that I will utterly blot out the remembrance of [[Amalek]] from under heaven;" Exodus 24:4, "And Moses wrote all the words of YHWH, and rose up early in the morning, and built an altar under the mount, and twelve pillars, according to the twelve tribes of Israel;" Exodus 34:27, "And Yahweh said unto Moses, Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel;" and [[Leviticus 26:46]] "These are the decrees, the laws and the regulations that the LORD established on Mount Sinai between himself and the Israelites through Moses."

	Based on this tradition, "Mosaic law" came to refer to the entire legal content of the Pentateuch, not just the Ten Commandments explicitly connected to Moses in the biblical narrative.		Based on this tradition, "Mosaic law" came to refer to the entire legal content of the Pentateuch, not just the Ten Commandments explicitly connected to Moses in the biblical narrative.

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	==Name==		==Name==
	[[Image:Moses041.jpg \|thumb\|230px\|''Moses and the tablets of law'']]		[[Image:Moses041.jpg \|thumb\|230px\|''Moses and the tablets of law'']]
	The biblical text explains the name Mošeh משה as a derivation of the [[triliteral\|root]] ''mšh'' משה "to draw", in ~~{{bibleverse\|\|~~Exodus\|2:10~~\|KJV\|}}~~:		The biblical text explains the name Mošeh משה as a derivation of the [[triliteral\|root]] ''mšh'' משה "to draw", in Exodus 2:10:
	:"[...] she called his name Moses (משה): and she said, Because I drew him (משיתהו) out of the water." ([[KJV]]).~~<sup>[]</sup>~~		:"[...] she called his name Moses (משה): and she said, Because I drew him (משיתהו) out of the water." ([[KJV]]).

	The name is thus suggested to relate to ''drawing out'' in a passive sense, "the one who was drawn out". Those who depart from this tradition derive the name from the same root but in an active sense, "he who draws out", in the sense of "[[Soter\|saviour]], deliverer".~~<sup>[]</sup>~~ The form of the name as recorded in the [[Masoretic text]] is indeed the expected form of the Biblical Hebrew active participle.~~<sup>[]</sup>~~ [[Josephus]] argued for an [[Egyptian language\|Egyptian]] etymology, and some scholarly suggestions have followed this in deriving the name from [[Coptic language\|Coptic]] terms ''mo'' "water" and ''`uses'' "save, deliver", suggesting a meaning "saved from the water".~~<sup>[]</sup>~~		The name is thus suggested to relate to ''drawing out'' in a passive sense, "the one who was drawn out". Those who depart from this tradition derive the name from the same root but in an active sense, "he who draws out", in the sense of "[[Soter\|saviour]], deliverer". The form of the name as recorded in the [[Masoretic text]] is indeed the expected form of the Biblical Hebrew active participle. [[Josephus]] argued for an [[Egyptian language\|Egyptian]] etymology, and some scholarly suggestions have followed this in deriving the name from [[Coptic language\|Coptic]] terms ''mo'' "water" and ''`uses'' "save, deliver", suggesting a meaning "saved from the water".

	Another suggestion has connected the name with the Egyptian ''ms'', as found in [[Thutmose (disambiguation)\|Tuth-mose]] and [[Ramesses (disambiguation)\|Ra-messes]], meaning "born" or "child".~~<sup>[]</sup><sup>[]</sup>~~		Another suggestion has connected the name with the Egyptian ''ms'', as found in [[Thutmose (disambiguation)\|Tuth-mose]] and [[Ramesses (disambiguation)\|Ra-messes]], meaning "born" or "child".

	==Biblical narrative==		==Biblical narrative==

Moses - Revision history

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