RELIGIOUS ENCYCLOPEDIA
Moses
The " mount of God " formed the goal of Israel's further journey. This mountain has been found in the land of Edom, or on the western coast of Arabia. It is, however, more probable 5. The that the traditional view which places March it in the southern part of the Sinaitic
to Sinai, peninsula is correct; in this case, the Israelites went eastward towards the Gulf of Akaba. Between the passage of the Red Sea and Sinai, a number of stations are mentioned where a halt was possibly made for a longer or shorter period. Tradition places the scene of the triumph over Pharaoh at Ayun Musa, whence the journey may have been pursued for three days through the desert of Shur until Mara was reached (perhaps Hawara, sixteen hours south of Ayun Musa). According to the ancient list of stations (Num. xxxiii.) the Israelites encamped again at the Red Sea between Elim and the desert of Sin, perhaps in the beautiful Wadi Tayibe; Rephidim is generally thought to be the fruitful Wadi Feiran, at the foot of Mount Serbal. The desert was a fit place for Israel's education, since the people was here dependent upon its God for guidance and nourishment. Nevertheless, suspicion and want of faith prevailed, held in check only by overpowering signs of God's fatherly care; the pillar of cloud; the gift of manna, of water from the rock and of quails; the victory over the Amalekites through the prayers of Moses; and finally the sublime manifestation of God on Sinai. As with the wonders performed in Egypt and in the passage of the Red Sea, a connection with local phenomena can be found for these happenings. Manna is a common vegetable product on the western side of the Sinaitic peninsula, and flocks of quails frequently alight here in the spring; both Jebel Musa and Serbal tower in imposing' majesty, especially during a storm. All this, the well-authenticated battle with the Amalekites, and allusions in early lyrics serve to confirm belief in the historical quality of these narratives.
On Sinai, where the Lord permitted the people
to gaze upon his glory and hear his voice, the Law
was given through the mediation of Moses. After
nearly a year's sojourn at this place
6. From (cf. Num. x. 11 with Ex. xix. 1), the "\ Sinai to Israelites resumed their march, led by
Kadesh. Hobab, the brother-in-law of Moses (Num. x. 29 sqq.), and moved northward into the desert of Paran. On this long journey the people often murmured and were sternly punished; when, finally, they refused to advance toward Canaan, intimidated by the reports of spies sent thither, not even the appeals of Moses to God's mercy could shield them from the judgment that that generation should not see the land of promise. A wilful attempt to invade Canaan failed, and the Israelites were forced to turn back to the Red Sea. Much obscurity covers the forty years' wanderings in the desert; naturally, the people were not continually changing their abode. A longer residence in Kadesh (see Negeb, The) is shown by Deut. i. 46; Judges xi. 17; cf. Num. xx. 1, 14; this place may have been the religious and civil center, while the people wandered in the neighboring regions.
Among the events of these years was the rebellion of Korah (Num. xvi.).
In the first month of the fortieth year, the Israelites were still in Kadesh. Although the time had come for entrance into the promised land, because of the opposition of the Edomites and Amalekites they did not follow the most direct course thither but made a wide detour and proceeded
7. From by Mt. Seir to the country west of the Kadesh Jordan. As at this time even Moses to Nebo. and Aaron lost faith (Num. xx. 2-12),
they were not permitted to live to see the realization of their hopes. On one occasion, the murmurings of the people were punished by venomous serpents; Moses then saved the Israelites by setting up a brazen serpent on a pole (see Serpent, Brazen). This image was later used as an idol (II Kings xviii. 4). Arrived at the Arnon, the Israelites encountered the Amorites, led by Sihon and Og, and defeated them twice; by these victories the country west of the Jordan was won. Though the Moabites were well pleased with the downfall of their enemies the Amorites, they sought to thwart the plans of the Israelites without risking open opposition, and called the famous magician Balaam (q.v.) to their aid, but his magic was unavailing. They and the Midianites had better success with the sensual temptations of their Baal-worship, and Israel's licentiousness was punished by a pestilence. Moses died at the end of the forty years, after resigning his command to Joshua and dividing the conquered territory among the tribes of Reuben, Gad, and half Manasseh on the condition that they should aid their brethren in the conquest of the land beyond the Jordan. In a prophetic song, he foretold the future of his people (Deut. xxxii.) and blessed the different tribes as Jacob had done (Deut. xxxiii.); he was permitted to gaze from Mt. Nebo over the promised land and then died, at the age of 120 (Deut. xxxiv. 7; P), and the children of Israel mourned for him thirty days.
The character of Moses, as presented by the Bible, shows that from his youth he was endowed with a high sense of righteousness and with a warm love
for his people. The fact that he was
8. Char- able, without material power, to lead acter. his people for forty years, proves not
only his mental vigor, but also his patience and kindness; and yet he earned but little gratitude. Even his brother proved untrustworthy (Ex. xxxii.) and, with Miriam, intrigued against him (Num. xii.); but he was never embittered and is rightly called " meek above all men which were upon the face of the earth " (Num. xii. 3). Thi3 did not, however, imply any weakness, for he could be stern and inflexible where the honor of his God was at stake (Ex. xxxii. 27). He was a prophet great alike in word and deed (Hos. xii. 13), one who saw God not merely in dreams and visions but " face to face " (Num. xii. 6 sqq.). The glory of God was reflected on his countenance so that he was forced to veil it (Ex. xxxiv. 29 sqq.; Keren, " horn, ray," cf. R. V. margin, is incorrectly rendered cornuta fades, " horned appearance," in the Vulgate, hence the pictorial representations of Moses with horns). His historical importance can not be too
Moses Mosque