AskDefine | Define Moses

Dictionary Definition



1 (Old Testament) the Hebrew prophet who led the Israelites from Egypt across the Red sea on a journey known as the Exodus; Moses received the Ten Commandments from God on Mount Sinai
2 United States painter of colorful and primitive rural scenes (1860-1961) [syn: Grandma Moses, Anne Mary Robertson Moses]

User Contributed Dictionary



From the from the Hebrew משה

Proper noun

  1. The patriarch who led the slaved Jews out of Egypt, brother of Aaron and Miriam in the Book of Exodus.
  2. A given name.


  • And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up.

Derived terms


the biblical patriarch

Extensive Definition

Moses (; Greek in both the Septuagint and the New Testament; Arabic: , ; Ge'ez: , Musse) was a 13th century BCE Biblical Hebrew religious leader, lawgiver, prophet, and military leader, to whom the authorship of the Torah is traditionally attributed. He is also an important prophet in Judaism, Christianity, the Bahá'í Faith, Chrislam Jochebed (also Yocheved) was kin to Amram's father Kohath (Exodus 6:20). Moses had one older (by seven years) sister, Miriam, and one older (by three years) brother, Aaron. occurred at a time when the current Egyptian Pharaoh had commanded that all male Hebrew children born be killed by drowning in the river Nile. The Torah and Flavius Josephus leave the identity of this Pharaoh unstated.
Jochebed, the wife of the Levite Amram, bore a son and kept him concealed for three months. Miriam came forward and asked Pharaoh's daughter if she would like a Hebrew woman to nurse the baby. Exodus and Flavius Josephus do not mention whether this daughter of Pharaoh was an only child or, if she was not an only child, whether she was an eldest child or an eldest daughter. Nor do they mention whether Thermuthis later had other natural or adopted children. If Ramesses II is the Pharaoh of the Oppression as is traditionally thought, identifying her would be extremely difficult as Rameses II is thought to have fathered over a hundred children. The daughter of Pharaoh named him Mosheh, similar to the Hebrew word mashah, "to draw out". In the Greek translation, Mosheh was Hellenized as Moses.


  • Moses was one of seven men who were called by various names. The others were: Jekuthiel (by his mother), Heber (by his father), Jered (by Miriam), Avi Zanoah (by Aaron), Kehath, Avi Soco (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)
  • According to the Hebrew Bible, the name Moses comes from the Hebrew word meaning "to pull out of water", so named by Bithiah. Moses also led the Israelites across the Red Sea, which would also show deliverance out of water.
  • Some medieval Jewish scholars had suggested that Moses' actual name was the Egyptian translation of "to draw out", and that it was translated into Hebrew, either by the Bible, or by Moses himself later in his lifetime.
  • Some modern scholars had suggested that the daughter of the pharaoh might have derived his name from the Egyptian word moses, which means "son" or "formed of" or "has provided"; for example, "Thutmose" means "son of Thoth", and Rameses means "Ra has provided (a son)".
  • A growing number of critical scholars believe that Moses actually had a full Egyptian name, consisting of the root word moses and the name of a god (similar to Rameses), but the name of the god was later dropped, either when he assimilated into Hebrew culture or by later scribes who were dismayed that their greatest prophet had such an Egyptian name.
  • In ancient Egyptian language, the word "Mo" meant "water" while the word "Sa" meant "son". His complete name "Mosa" would mean "the son of water" as he was found in a basket in water. If this were the etymology, however, it would likely have been transcribed as Samo.
  • A more likely justification from the Egyptian language is the preposition "m" means from or with. The Egyptian word "sh" means lake or pool, thus "Moshe," the biblical name would be translated as "from the lake or pool." It is important when using this justification to understand that Ancient Egyptian, like modern Hebrew had no vowels in the written form, so the consonant cluster m-sh,which could be understood as "from the pool" could very well have been spoken as "Moshe" in Moses' time.
  • Amongst the Aramaeans and Neo-Hittites of the northern Sam'al Yaudi state there is mention of an ancestral culture hero Moschos, linked to the Greek hero Mopsus (whose name means "calf"), who has certain similarities to parts of the Moses these similarities are only being in a similar location and having a similar name.

Shepherd in Midian

After Moses had reached adulthood, he went to see how his brethren who were enslaved to the Egyptians were faring. Moses soon discovered from a higher source that the affair was known, and that Pharaoh was likely to put him to death for it; he therefore made his escape over the Sinai Peninsula.), a priest of Midian was immensely grateful for this assistance Moses had given his daughters, and adopted him as his son, gave his daughter Zipporah to him in marriage, and made him the superintendent of his herds. There he sojourned forty years, following the occupation of a shepherd, during which time his son Gershom was born. Moses then set off for Egypt, was nearly killed by God because his son was not circumcised (The meaning of this latter obscure passage is debatable, because of the ambiguous nature of the Hebrew and its abrupt presence in the narrative. Several interpretations are therefore possible.), was met on the way by his elder brother, Aaron, and gained a hearing with his oppressed kindred after they returned to Egypt, who believed Moses and Aaron after they saw the signs that were performed in the midst of the Israelite assembly. It is also revealed that during Moses' absence, the Pharaoh of the Oppression (sometimes identified with Ramesses II) had died, and been replaced by a new Pharaoh, known as the Pharaoh of the Exodus. If Rameses II is the Pharaoh of the Oppression, then this new Pharaoh would be Merneptah. Because the story the book of Exodus describes is catastrophic for the Egyptians — involving horrible plagues, the loss of thousands of slaves, and many deaths (possibly including the death of Pharaoh himself, although that matter is unclear in Exodus) — it is conspicuous that no Egyptian records speaking of Israelites in Egypt have ever been found. However, Merneptah, is indeed, historically known to have been a mediocre ruler, and certainly one weaker than Rameses II. Moses and Aaron went to Pharaoh and told him that the Lord God of Israel wanted Pharaoh to permit the Israelites to celebrate a feast in the wilderness. Pharaoh replied that he did not know their God and would not permit them to go celebrate the feast. Pharaoh upbraided Moses and Aaron and made the Israelites find their own straw besides meeting the same daily quota of bricks. Moses and Aaron gained a second hearing with Pharaoh and changed Moses' rod into a serpent, but Pharaoh's magicians did the same with their rods. Moses and Aaron had a third opportunity when they went to meet the Pharaoh at the Nile riverbank, and Moses had Aaron turn the river to blood, but Pharaoh's magicians could do the same. Moses obtained a fourth meeting, and had Aaron bring frogs from the Nile to overrun Egypt, but Pharaoh's magicians were able to do the same thing. Apparently Pharaoh eventually got annoyed by the frogs and asked Moses to remove the frogs and promised to let the Israelites go observe their feast in the wilderness in return. The next day all the frogs died leaving a horrible stench and an enormous mess, which angered Pharaoh and decide against letting the Israelites leave to observe the feast. Eventually Pharaoh let the Hebrews depart after Moses's God sent ten plagues upon the Egyptians. The third was lice, gnats, and flies. The fourth was attacking of wild beasts. The fifth was the invasion of diseases on the Egyptians' cattle, oxen, goats, sheep, camels, and horses. Sixth were boils on the skins of Egyptians. Seventh, fiery hail and thunder struck Egypt. The eighth plague was locusts encompassing Egypt. The ninth plague was total darkness. The tenth plague culminated in the slaying of the Egyptian male first-borns, whereupon such terror seized the Egyptians that they ordered the Hebrews to leave in the Exodus. The events are commemorated as Passover, referring to how the plague "passed over" the houses of the Israelites while smiting the Egyptians.
Now ready to enter Canaan, the Israelites abandon the idea of attacking the Canaanites head-on in Hebron, a city in the southern part of Canaan, having been informed by spies that they were too strong, it is decided that they will flank Hebron by going further East, around the Dead Sea. This requires that they pass through Edom, Moab, and Ammon. These three tribes are considered Hebrews by the Israelites as descendants of Lot, and therefore cannot be attacked. However they are also rivals, and are therefore not permissive in allowing the Israelites to openly pass through their territory. So Moses leads his people carefully along the eastern border of Edom, the southernmost of these territories. While the Israelites were making their journey around Edom, they complained about the manna. After many of the people had been bitten by serpents and died, Moses made the brass serpent and mounted it on a pole, and if those who were bitten looked at it, they did not die. This brass serpent remained in existence until the days of King Hezekiah, who destroyed it after persons began treating it as an idol. When they reach Moab, it is revealed that Moab has been attacked and defeated by the Amorites led by a king named Sihon. The Amorites were a non-Hebrew Canannic people that once held power in the Fertile Crescent. When Moses asks the Amorites for passage and it is refused, Moses attacks the Amorites (as non-Hebrews, the Israelites have no reservations in attacking them), presumably weakened by conflict with the Moabites, and defeats them.
The Israelites now holding the territory of the Amorites just north of Moab, desire to expand their holdings by acquiring Bashan, a fertile territory north of Ammon famous for its oak trees and cattle. It is led by a king named Og. Later rabbinical legends made Og a survivor of the flood, suggesting the he had sat on the ark and was fed by Noah. The Israelites fight with Og's forces at Edrei, on the southern border of Bashan, where the Israelites are victorious and slay every man, woman, and child of his cities and take the spoil for their bounty.
Balak, king of Moab, having heard of the Israelites conquests, fears that his territory might be next. Therefore he sends elders of Moab, and of Midian, to Balaam (apparently a powerful and respected prophet), son of Beor (Bible), to induce him to come and curse the Israelites. Balaam's location is unclear. Balaam sends back word that he can only do what God commands, and God has, via a dream, told him not to go. Moab consequently sends higher ranking priests and offers Balaam honours, and so God tells Balaam to go with them. Balaam thus sets out with two servants to go to Balak, but an Angel tries to prevent him. At first the Angel is seen only by the ass Balaam is riding. After Balaam starts punishing the ass for refusing to move, it is miraculously given the power to speak to Balaam, and it complains about Balaam's treatment. At this point, Balaam is allowed to see the angel, who informs him that the ass is the only reason the Angel did not kill Balaam. Balaam immediately repents, but is told to go on.
Balak meets with Balaam at Kirjath-huzoth, and they go to the high places of Baal, and offer sacrifices at seven altars, leading to Balaam being given a prophecy by God, which Balaam relates to Balak. However, the prophecy blesses Israel; Balak remonstrates, but Balaam reminds him that he can only speak the words put in his mouth, so Balak takes him to another high place at Pisgah, to try again. Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel. Balaam finally gets taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decides not to seek enchantments but instead looks on the Israelites from the peak. The spirit of God comes upon Balaam and he delivers a third positive prophecy concerning Israel. Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate. Balaam then looks on the Kenites, and Amalekites and offers two more predictions of fate. Balak and Balaam then simply go to their respective homes. Later, Balaam informed Balak and the Midianites that, if they wished to overcome the Israelites for a short interval, they needed to seduce the Israelites to engage in idolatry. The Midianites sent beautiful women to the Israelite camp to seduce the young men to partake in idolatry, and the attempt proved successful.
Phinehas, the grandson of Aaron, put an end to the matter of the Midianite seduction by slaying two of the prominent offenders, but by that time a plague inflicted on the Israelites had already killed about twenty-four thousand persons. Moses was then told that because Phinehas had averted the wrath of God from the Israelites, Phinehas and his descendents were given the pledge of an everlasting priesthood.
After Moses had taken a census of the people, he sent an army to avenge the perceived evil brought on the Israelites by the Midianites. Numbers 31 says Moses instructed the Israelite soldiers to kill every Midianite woman, boy and the non-virgin girl, although virgin girls were shared amongst the soldiers. The Israelites killed Balaam, and the five kings of Midian: Evi, Rekem, Zur, Hur, and Reba.
Moses appointed Joshua, son of Nun, to succeed him as the leader of the Israelites. Moses then died at the age of 120.


After all this was accomplished, Moses was warned that he would not be permitted to lead the nation of Israel across the Jordan river, but would die on its eastern shores (Num. 20:12). God Himself buried him in an unknown grave (Deut. 34:6).

Religious views


There is a wealth of stories and additional information about Moses in the Jewish genre of rabbinical exegesis known as Midrash, as well as in the primary works of the Jewish oral law, the Mishnah and the Talmud. 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.
To Orthodox Jews, Moses is really Moshe Rabbenu, `Eved HaShem, Avi haNeviim zya"a.
Arising in part from his age, but also because 120 is elsewhere stated as the maximum age for Noah's descendants (one interpretation of Bible verse |Genesis|6:3|JP), "may you live to 120" has become a common blessing among Jews.


For Christians, Moses — mentioned more often in the New Testament than any other Old Testament figure — is often a symbol of God's law, as reinforced and expounded on in the teachings of Jesus. This book is believed to be the translated writings of Moses, and is included in the LDS Church's Pearl of Great Price. Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death (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."


In the Qur'an, the life of Moses (Arabic: Musa) is narrated and recounted more than any other prophet recognized in Islam.

Academic view

The German scholar Martin Noth:
  • Accepts that Moses may have had some connection with the preparations for the conquest of Canaan
  • Recognizes a historical core "beneath" the Exodus and Sinai traditions
But on the other hand, Noth holds that:
  • Two different groups experienced the Exodus and Sinai events and each group transmitted its own stories independently of the other one.
  • "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." and there is no known physical evidence (such as pottery shards or stone tablets) to corroborate Moses' existence. However, destruction of unfavorable records by unsympathetic Pharaohs, and even mass obliteration of cartouches from monuments, is known to have occurred at several epochs in Ancient Egyptian history.

Artapanus of Alexandria

This account is excerpted from the Hellenistic Jewish historian Artapanus of Alexandria (2nd century BC), as reproduced by Eusebius of Caesarea.

In Strabo

The following excerpt comes from the Roman historian Strabo (c. 24 AD):

In Tacitus

The Roman historian Tacitus (ca. 100 AD) mentions several possible origins of the Jews that were taught by those of his time.

The Antiquities of the Jews''

Josephus relates several other incidents in connection with the Biblical account of Moses:
Before the incident in which Moses slew the Egyptian, Moses had led the Egyptians in a campaign against invading Ethiopians and routed them. While Moses was besieging one of the Ethiopians' cities, Tharbis, the daughter of the Ethiopian king, fell in love with Moses and wished to marry him. He agreed to do so if she would procure the deliverance of the city into his power. She did so immediately, and Moses promptly married her. This marriage is also mentioned in Numbers 12:1 (Cushite meant Ethiopian; Zipporah was Midianite, definitely not Ethiopian). The account of this expedition is also mentioned by Irenaeus, and the event would explain why St. Stephen refers to Moses as "mighty in his words and in his deeds" before Moses slayed the Egyptian.
Flavius Josephus also gives significantly detailed accounts of the aftermath of Baalam's blessings and the events that lead to the slaying of Zimri.

Date of the Exodus

There is considerable uncertainty as to what date the Bible implies for the Exodus taking place. Suggestions include:
  • It may have occurred around the end of the Hyksos era (1648–1540 BC), as mentioned above;
  • It may have occurred around 1400s BC, since the Amarna letters, written ca. forty years later to Pharaohs Amenhotep III and Amenhotep IV (Akhenaten) indicate that Canaan was being invaded by the "Habiru" — whom some scholars in the 1950s to 1970s interpret to mean "Hebrews". However, the Hebrew patriarchs Abraham, Isaac and Jacob are also recorded as having conducted military activities in Canaan some centuries before the Exodus. Note also that "forty years" is a common expression in the Old Testament for "a long period of time", and that many scholars today view the Habiru as members of a social underclass of people present throughout the Ancient Near East at this time, rather than a tribal group confined to Egypt.
  • It may have occurred during the 13th century BC, as the pharaoh of that time, Ramesses II, is commonly considered to be the pharaoh with whom Moses squabbled — either as the 'Pharaoh of the Exodus' himself, or the preceding 'Pharaoh of the Oppression', who is said to have commissioned the Hebrews to "(build) for Pharaoh treasure cities, Pithom and Raamses." These cities are known to have been built under both Seti I and Rameses II, thus possibly making his successor Merneptah the 'Pharaoh of the Exodus.' This is considered plausible by those who view the famous claim of the Year 5 Merneptah Stele (ca. 1208 BC) that "Israel is wasted, bare of seed," as propaganda to cover up this king's own loss of an army in the Red Sea. Taken at face value, however, the primary intent of the stela was clearly to commemorate Merneptah's victory over the Libyans and their Sea People allies. The reference to Canaan occurs only in the final lines of the document where Israel is mentioned after the city states of Ashkelon, Gezer and Yanoam perhaps to signal Merneptah's disdain or contempt for this new entity. In Exodus, the Pharaoh of the Exodus did not cross into Canaan since his Army was destroyed at the Red Sea. Hence, the traditional view that Ramesses II was the Pharaoh of either the Oppression or the Exodus is affirmed by the basic contents of the Merneptah Stele. Under this scenario, the Israelites would have been a nation without a state of their own who existed on the fringes of Canaan in Year 5 of Merneptah. This is suggested by the determinative sign written in the stela for Israel — "a throw stick plus a man and a woman over the three vertical plural lines" — which was "typically used by the Egyptians to signify nomadic groups or peoples without a fixed city-state," such as the Hebrew's previous life in Goshen. A more remote and unverified possibility is that the line "wasted, bare of seed" refers to the time when the infants of Israel are said to have been thrown into the Nile when Moses was born.
  • An unverified theory places the birth and/or adoption of Moses during a minor oppression in the reign of Amenhotep III, which was soon lifted, and claims that the more well-known oppression occurred during the reign of Horemheb, followed by the Exodus itself during the reign of Ramesses I. This is supported by the Haggadah of Pesach, which suggests that they were oppressed and then re-oppressed quite a few years later by Pharaoh. The Bible and Haggada suggest that the Pharaoh of the Exodus died in year 2 of his reign, matching Ramses I. The fact that Pi-Tum and Raamses were built during the reign of Ramses I also supports this view. Seti I records that during his reign the Shasu warred with each other, which some see as a reference to the Midyan and Moab wars. Seti's campaigns with the Shasu have also been compared with Balaam's exploits. However, many Egyptologists reject these comparisons as spurious.
  • A more recent and non-Biblical view places Moses as a noble in the court of the Pharaoh Akhenaten (See below). A significant number of scholars, from Sigmund Freud to Joseph Campbell, suggest that Moses may have fled Egypt after Akhenaten's death (ca. 1334 BC) when many of the pharaoh's monotheistic reforms were being violently reversed. The principal ideas behind this theory are: the monotheistic religion of Akhenaten being a possible predecessor to Moses' monotheism, and the "Amarna letters", written by nobles to Akhenaten, which describe raiding bands of "Habiru" attacking the Egyptian territories in Mesopotamia.
  • David Rohl, a British historian and archaeologist, author of the book "A Test of Time", places the birth of Moses during the reign of Pharaoh Khaneferre Sobekhotep IV of the 13th Egyptian Dynasty, and the Exodus during the reign of Pharaoh Dudimose (accession to the throne around 1457–1444), when according to Manetho "a blast from God smote the Egyptians".
  • A few individuals have suggested that the Exodus did not occur at all. Some archaeologists have claimed that surveys of ancient settlements in Sinai do not appear to show a great influx of people around the time of the Exodus (given variously as between 1500–1200 BC), as would be expected from the arrival of Joshua and the Israelites in Canaan. This suggests that the biblical Exodus may not be a literal depiction; though the Bible never said the Israelites really established a true settlement on Sinai, as it was only said to be one stop on the journey to Canaan and Sinai could have also been only a temporary hiatus settlement with no real establishment

In Freud's historical psychoanalysis

There is also a psychoanalytical interpretation of Moses' life, put forward by Sigmund Freud in his last book, Moses and Monotheism, in 1937. Freud postulated that Moses was an Egyptian nobleman who adhered to the monotheism of Akhenaten. Freud, a committed atheist, also 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, although this has been countered by a variety of arguments, e.g. pointing out the similarities between the Hymn to Aten and Psalm 104. Freud's interpretation of the historical Moses is not a prominent theory among historians, and is considered pseudohistory by most.


According to the Torah, Moses prescribed the death penalty for a huge range of offences, and for defeated enemies. As he is considered a holy figure, however, by Jews, Christians and Muslims, most criticism of his life and teachings has been left to others.
In the late eighteenth century, for example, 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 Bible verse |Numbers|31:13-18 as an example. In the nineteenth 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'". More recently the atheist Richard Dawkins referring, like Paine, to the incident at Bible verse |Numbers|31:13-18, concluded drily "No, Moses was not a great role model for modern moralists.


Moses is depicted in several U.S. government buildings because of his legacy as a lawgiver. Moses is one of the 23 lawgivers depicted in marble bas-reliefs in the chamber of the U.S. House of Representatives in the United States Capitol. An image of Moses holding two tablets written in Hebrew representing the Ten Commandments (and a partially visible list of commandments six through ten, the more "secular" commandments, behind his beard) is depicted on the frieze on the south wall of the U.S. Supreme Court building.

Horned Moses

Bible verse |Exodus|34:29-35|HE tells that after meeting with God the skin of Moses' face became radiant, frightening the Israelites and leading Moses to wear a veil. Jonathan Kirsch, in his book Moses: A Life, thought that, since he subsequently had to wear a veil to hide it, Moses' face was disfigured by a sort of "divine radiation burn".
This passage has led to one longstanding tradition that Moses grew horns. This is derived from a misinterpretation of the Hebrew phrase (). The root (qoph, resh, nun) may be read as either "horn" or "ray of light", depending on vocalization. () translates to "the skin of his face".
Interpreted correctly, these two words form an expression meaning that Moses was enlightened, that "the skin of his face shone" (as with a gloriole), as the KJV has it. A Ten Commandments television remake was produced in 2006.



Further reading

  • Asch, Sholem. Moses. New York: Putnam, 1958. ISBN 0742691373
  • Assmann, Jan. Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press, 1997. ISBN 0-674-58738-3.
  • Barzel, Hillel. "Moses: Tragedy and Sublimity." In Literary Interpretations of Biblical Narratives. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman & Thayer S. Warshaw, 120–40. Nashville: Abingdon Press, 1974. ISBN 0-687-22131-5.
  • Buber, Martin. Moses: The Revelation and the Covenant. New York: Harper, 1958.
  • Card, Orson Scott. Stone Tables. Deseret Book Co., 1998. ISBN 1-57345-115-0.
  • Chasidah, Yishai, Encyclopaedia of Biblical personalities: anthologized from the Talmud, Midrash and rabbinic writings, Shaar Press, Brooklyn, 2000
  • Cohen, Joel. Moses: A Memoir. Mahwah, N.J.: Paulist Press, 2003. ISBN 0-8091-0558-6.
  • Daiches, David. Moses: The Man and his Vision. New York: Praeger, 1975. ISBN 0-275-33740-5.
  • Fast, Howard. Moses, Prince of Egypt. New York: Crown Pubs., 1958.
  • Freud, Sigmund. Moses and Monotheism. New York: Vintage, 1967. ISBN 0-394-70014-7.
  • Gjerman, Corey. Moses: The Father I Never Knew. Portland: Biblical Fantasticals, 2007. ISBN 978-1424171132.
  • Halter, Marek. Zipporah, Wife of Moses. New York: Crown, 2005. ISBN 1400052793.
  • Ingraham, J. H.. The Pillar of Fire: Or Israel in Bondage. New York: A.L. Burt, 1859. Reprinted Ann Arbor, Mich.: Scholarly Publishing Office, University of Michigan Library, 2006. ISBN 1425564917.
  • Kirsch, Jonathan. Moses: A Life. New York: Ballantine, 1998. ISBN 0-345-41269-9.
  • Kohn, Rebecca. Seven Days to the Sea: An Epic Novel of the Exodus. New York: Rugged Land, 2006. ISBN 1-59071-049-5.
  • Lehman, S.M., rabbi Dr., (translator), Freedman, H., rabbi Dr., (ed.), Midrash Rabbah, 10 volumes, The Soncino Press, London, 1983
  • Mann, Thomas. "Thou Shalt Have No Other Gods Before Me." In The Ten Commandments, 3–70. New York: Simon & Schuster, 1943.
  • Southon, Arthur E. On Eagles' Wings. London: Cassell and Co., 1937. Reprinted New York: McGraw-Hill, 1954.
  • Wiesel, Elie. “Moses: Portrait of a Leader.” In Messengers of God: Biblical Portraits & Legends, 174–210. New York: Random House, 1976. ISBN 0-394-49740-6.
  • Wildavsky, Aaron. Moses as Political Leader. Jerusalem: Shalem Press, 2005. ISBN 965-7052-31-9.
  • Wilson, Dorothy Clarke. Prince of Egypt. Philadelphia: Westminster Press, 1949
Moses in Arabic: موسى
Moses in Aragonese: Moisés
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Moses in Simple English: Moses
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Moses in Yiddish: משה רבינו
Moses in Chinese: 摩西

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