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From: DICT.TW English-Chinese Dictionary 英漢字典

 Mo·ses /ˈmozəz ||zəs/

From: Webster's Revised Unabridged Dictionary (1913)

 Mo·ses n. A large flatboat, used in the West Indies for taking freight from shore to ship.

From: WordNet (r) 2.0

      n 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

From: Easton's 1897 Bible Dictionary

    drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
    invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
    down into Egypt. This immigration took place probably about 350
    years before the birth of Moses. Some centuries before Joseph,
    Egypt had been conquered by a pastoral Semitic race from Asia,
    the Hyksos, who brought into cruel subjection the native
    Egyptians, who were an African race. Jacob and his retinue were
    accustomed to a shepherd's life, and on their arrival in Egypt
    were received with favour by the king, who assigned them the
    "best of the land", the land of Goshen, to dwell in. The Hyksos
    or "shepherd" king who thus showed favour to Joseph and his
    family was in all probability the Pharaoh Apopi (or Apopis).
      Thus favoured, the Israelites began to "multiply exceedingly"
    (Gen. 47:27), and extended to the west and south. At length the
    supremacy of the Hyksos came to an end. The descendants of Jacob
    were allowed to retain their possession of Goshen undisturbed,
    but after the death of Joseph their position was not so
    favourable. The Egyptians began to despise them, and the period
    of their "affliction" (Gen. 15:13) commenced. They were sorely
    oppressed. They continued, however, to increase in numbers, and
    "the land was filled with them" (Ex. 1:7). The native Egyptians
    regarded them with suspicion, so that they felt all the hardship
    of a struggle for existence.
      In process of time "a king [probably Seti I.] arose who knew
    not Joseph" (Ex. 1:8). (See PHARAOH.) The
    circumstances of the country were such that this king thought it
    necessary to weaken his Israelite subjects by oppressing them,
    and by degrees reducing their number. They were accordingly made
    public slaves, and were employed in connection with his numerous
    buildings, especially in the erection of store-cities, temples,
    and palaces. The children of Israel were made to serve with
    rigour. Their lives were made bitter with hard bondage, and "all
    their service, wherein they made them serve, was with rigour"
    (Ex. 1:13, 14). But this cruel oppression had not the result
    expected of reducing their number. On the contrary, "the more
    the Egyptians afflicted them, the more they multiplied and grew"
    (Ex. 1:12).
      The king next tried, through a compact secretly made with the
    guild of midwives, to bring about the destruction of all the
    Hebrew male children that might be born. But the king's wish was
    not rigorously enforced; the male children were spared by the
    midwives, so that "the people multiplied" more than ever. Thus
    baffled, the king issued a public proclamation calling on the
    people to put to death all the Hebrew male children by casting
    them into the river (Ex. 1:22). But neither by this edict was
    the king's purpose effected.
      One of the Hebrew households into which this cruel edict of
    the king brought great alarm was that of Amram, of the family of
    the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
    children, Miriam, a girl of perhaps fifteen years of age, and
    Aaron, a boy of three years, resided in or near Memphis, the
    capital city of that time. In this quiet home a male child was
    born (B.C. 1571). His mother concealed him in the house for
    three months from the knowledge of the civic authorities. But
    when the task of concealment became difficult, Jochebed
    contrived to bring her child under the notice of the daughter of
    the king by constructing for him an ark of bulrushes, which she
    laid among the flags which grew on the edge of the river at the
    spot where the princess was wont to come down and bathe. Her
    plan was successful. The king's daughter "saw the child; and
    behold the child wept." The princess (see PHARAOH'S DAUGHTER
    T0002924 [1]) sent Miriam, who was standing by, to fetch a
    nurse. She went and brought the mother of the child, to whom the
    princess said, "Take this child away, and nurse it for me, and I
    will give thee thy wages." Thus Jochebed's child, whom the
    princess called "Moses", i.e., "Saved from the water" (Ex.
    2:10), was ultimately restored to her.
      As soon as the natural time for weaning the child had come, he
    was transferred from the humble abode of his father to the royal
    palace, where he was brought up as the adopted son of the
    princess, his mother probably accompanying him and caring still
    for him. He grew up amid all the grandeur and excitement of the
    Egyptian court, maintaining, however, probably a constant
    fellowship with his mother, which was of the highest importance
    as to his religious belief and his interest in his "brethren."
    His education would doubtless be carefully attended to, and he
    would enjoy all the advantages of training both as to his body
    and his mind. He at length became "learned in all the wisdom of
    the Egyptians" (Acts 7:22). Egypt had then two chief seats of
    learning, or universities, at one of which, probably that of
    Heliopolis, his education was completed. Moses, being now about
    twenty years of age, spent over twenty more before he came into
    prominence in Bible history. These twenty years were probably
    spent in military service. There is a tradition recorded by
    Josephus that he took a lead in the war which was then waged
    between Egypt and Ethiopia, in which he gained renown as a
    skilful general, and became "mighty in deeds" (Acts 7:22).
      After the termination of the war in Ethiopia, Moses returned
    to the Egyptian court, where he might reasonably have expected
    to be loaded with honours and enriched with wealth. But "beneath
    the smooth current of his life hitherto, a life of alternate
    luxury at the court and comparative hardness in the camp and in
    the discharge of his military duties, there had lurked from
    childhood to youth, and from youth to manhood, a secret
    discontent, perhaps a secret ambition. Moses, amid all his
    Egyptian surroundings, had never forgotten, had never wished to
    forget, that he was a Hebrew." He now resolved to make himself
    acquainted with the condition of his countrymen, and "went out
    unto his brethren, and looked upon their burdens" (Ex. 2:11).
    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 time had arrived for his making common cause with
    them, that he might thereby help to break their yoke of bondage.
    He made his choice accordingly (Heb. 11:25-27), assured that God
    would bless his resolution for the welfare of his people. He now
    left the palace of the king and took up his abode, probably in
    his father's house, as one of the Hebrew people who had for
    forty years been suffering cruel wrong at the hands of the
      He could not remain indifferent to the state of things around
    him, and going out one day among the people, his indignation was
    roused against an Egyptian who was maltreating a Hebrew. He
    rashly lifted up his hand and slew the Egyptian, and hid his
    body in the sand. Next day he went out again and found two
    Hebrews striving together. He speedily found that the deed of
    the previous day was known. It reached the ears of Pharaoh (the
    "great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
    2:15). Moved by fear, Moses fled from Egypt, and betook himself
    to the land of Midian, the southern part of the peninsula of
    Sinai, probably by much the same route as that by which, forty
    years afterwards, he led the Israelites to Sinai. He was
    providentially led to find a new home with the family of Reuel,
    where he remained for forty years (Acts 7:30), under training
    unconsciously for his great life's work.
      Suddenly the angel of the Lord appeared to him in the burning
    bush (Ex. 3), and commissioned him to go down to Egypt and
    "bring forth the children of Israel" out of bondage. He was at
    first unwilling to go, but at length he was obedient to the
    heavenly vision, and left the land of Midian (4:18-26). On the
    way he was met by Aaron (q.v.) and the elders of Israel (27-31).
    He and Aaron had a hard task before them; but the Lord was with
    them (ch. 7-12), and the ransomed host went forth in triumph.
    (See EXODUS.) After an eventful journey to and fro in
    the wilderness, we see them at length encamped in the plains of
    Moab, ready to cross over the Jordan into the Promised Land.
    There Moses addressed the assembled elders (Deut. 1:1-4;
    5:1-26:19; 27:11-30:20), and gives the people his last counsels,
    and then rehearses the great song (Deut. 32), clothing in
    fitting words the deep emotions of his heart at such a time, and
    in review of such a marvellous history as that in which he had
    acted so conspicious a part. Then, after blessing the tribes
    (33), he ascends to "the mountain of Nebo (q.v.), to the top of
    Pisgah, that is over against Jericho" (34:1), and from thence he
    surveys the land. "Jehovah shewed him all the land of Gilead,
    unto Dan, and all Naphtali, and the land of Ephraim, and
    Manasseh, and all the land of Judah, unto the utmost sea, and
    the south, and the plain of the valley of Jericho, the city of
    palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
    inheritance of the tribes of whom he had been so long the
    leader; and there he died, being one hundred and twenty years
    old, according to the word of the Lord, and was buried by the
    Lord "in a valley in the land of Moab, over against Beth-peor"
    (34:6). The people mourned for him during thirty days.
      Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
    was distinguished for his meekness and patience and firmness,
    and "he endured as seeing him who is invisible." "There arose
    not a prophet since in Israel like unto Moses, whom the Lord
    knew face to face, in all the signs and the wonders, which the
    Lord sent him to do in the land of Egypt to Pharaoh, and to all
    his servants, and to all his land, and in all that mighty hand,
    and in all the great terror which Moses shewed in the sight of
    all Israel" (Deut. 34:10-12).
      The name of Moses occurs frequently in the Psalms and Prophets
    as the chief of the prophets.
      In the New Testament he is referred to as the representative
    of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
    Heb. 3:5, 6). Moses is the only character in the Old Testament
    to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18,
    19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
    forth in various particulars.
      In Jude 1:9 mention is made of a contention between Michael
    and the devil about the body of Moses. This dispute is supposed
    to have had reference to the concealment of the body of Moses so
    as to prevent idolatry.

From: Hitchcock's Bible Names Dictionary (late 1800's)

 Moses, taken out; drawn forth