Lexical Summary Móusés: Moses Original Word: Μωϋσῆς Strong's Exhaustive Concordance Moses. Or Moses (mo-sace'), or Mouses (mo-oo-sace') of Hebrew origin; (Mosheh) Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver -- Moses. see HEBREW Mosheh NAS Exhaustive Concordance Word Originof Hebrew origin Mosheh Definition Moses, a leader of Isr. NASB Translation Moses (80). Thayer's Greek Lexicon STRONGS NT 3475: ΜωσῆςΜωσῆς (constantly so in the text. Rec. (in Strabo (16, 2, 35 edition Meineke); Daniel 9:10, 11, the Sept.), and in Philo (cf. his "Buch v. d. Weltschöpf." Müller edition, p. 117 (but Richter in his edition has adopted Μωϋσῆς)), after the Hebrew form מֹשֶׁה, which in Exodus 2:10 is derived from מָשָׁה to draw out), and Μωϋσῆς (so in the the Sept. (see Tdf.s 4th edition Proleg., p. xlii.), Josephus ("in Josephus the readings vary; in the Antiquities he still adheres to the classic form (Μωσῆς), which moreover is the common form in his writings," Müller's note on Josephus, contra Apion 1, 31, 4. (Here, again, recent editors, as Bekker, adopt Μωϋσῆς uniformly.) On the fluctuation of manuscripts cf. Otto's note on Justin Martyr, Apology i. § 32 at the beginning), and in the N. T., Tdf. edition; — a word which signifies in Egyptian water-saved, i. e. 'saved from water'; cf. Fritzsche, Romans, vol. ii., p. 313; and especially Gesenius, Thesaurus ii., p. 824; Knobel on Exodus 2:10; (but its etymol. is still in dispute; many recent Egyptologists connect it with mesu i. e. 'child'; on the various interpretations of the name, compare Müller on Josephus, contra Apion, the passage cited; Stanley in B. D. under the word STRONGS NT 3475a: Ν [Ν, Nu: (ἐφελκυστικον), cf. Winers Grammar, § 5, 1 b.; B. 9 (8); Tdf. Proleg., p. 97f; WHs Appendix, p. 146f; Thiersch, De Pentat. vers. Alex., p. 84f; Scrivener, Plain Introduction, etc., chapter 8: § 4; Collation of Codex Sinaiticus, p. liv.; see see under the words, δύο, εἴκοσι, πᾶς. Its omission by the recent editors in the case of verbs (especially in 3 person singular) is rare. In WH, for instance (where the omissions are all deliberate and founded on evidence) it is lacking in the case of ἐστι five times only (Matthew 6:25; John 6:55 (twice); Acts 18:10; Galatians 4:2 — apparently without principle); in Tdf. never; see especially Tdf. as above In the dative plural of the 3rd decl. the manuscripts vary; see especially Tdf. Proleg., p. 98 and WH's Appendix, p. 146f. On the nu ν appended to accusative singular in ἆ or ἤ (ἤ) see ἄρσην. On the neglect of assimilation, particularly in compounds with σύν and ἐν, see those prepositions and Tdf. Proleg., p. 73f; WHs Appendix, p. 149; cf. Buttmann, 8; Winer's Grammar, 48. On the interchange of ν, and νν in such words as ἀποκτέννω (ἀποκτενῶ), ἐκχύννω (ἐκχύνω), ἔνατος (ἔννατος), ἐνενήκοντα (ἐννενηκοντα), ἐνεός (ἐννεός), Ἰωάννης (Ἰωάνης), and the like, see the several words.] Topical Lexicon Name and Identity Μωϋσῆς (Moses) is the Greek rendering of the pre-eminent Old Testament prophet, deliverer, and lawgiver. In the New Testament his name appears eighty times, underscoring his continuing relevance as covenant mediator and witness to the coming Messiah. Moses in Salvation History Moses stands at the redemptive hinge between patriarchal promise and national covenant. Chosen from infancy, he was divinely prepared in Egypt and Midian, empowered to confront Pharaoh, and used to lead Israel through the Red Sea and wilderness to Sinai. There the LORD established the covenant, revealing His character and requirements through Moses. Thus, whenever the New Testament writers invoke Moses, they summon the entire narrative of redemption, law, and worship that shaped Israel’s identity and foreshadowed the gospel. Moses as Lawgiver The expression “the Law of Moses” (for example Luke 2:22; Acts 13:39; Hebrews 10:28) denotes the authoritative revelation given at Sinai. Jesus frequently cites Moses when clarifying the true intent of the commandments (Matthew 8:4; 19:7-8; Mark 10:3-4). The apostolic preaching in Acts recognises Moses as God’s instrument to codify worship and civil life (Acts 7:38; 15:1, 21). Paul upholds the Mosaic Law’s goodness yet insists it cannot justify sinners apart from Christ (Romans 10:5; 2 Corinthians 3:7-15). The Law is therefore presented both as holy and as preparatory, a “tutor to lead us to Christ” (Galatians 3:24, cf. not in verse list). Moses as Prophet and Mediator Acts 3:22 recalls Deuteronomy 18:15, identifying Moses’ promise of “a prophet like me” with Jesus: “The Lord your God will raise up for you a prophet like me from among your brothers”. Hebrews emphasises Moses’ faithfulness as a servant “in all God’s house” while exalting Christ as superior Son (Hebrews 3:2-6). This contrast honours Moses’ mediatorial role yet shows its provisional nature, directing worship toward the greater Mediator. The Exodus Typology Paul interprets Israel’s passage through the sea as a corporate baptism “into Moses” (1 Corinthians 10:2). The analogy highlights deliverance from bondage and anticipates Christian baptism into Christ. Similarly, John 3:14 evokes the bronze serpent “lifted up by Moses” as a type of the crucified Savior. These typologies affirm a single unfolding plan of redemption. Moses in the Gospels • Testimony to Jesus: Philip declared, “We have found the One Moses wrote about in the Law” (John 1:45). Moses in Acts Stephen’s speech (Acts 7) is the New Testament’s most extensive review of Moses’ life, portraying him as: 1. God-chosen at birth (7:20), The council’s resistance to the gospel repeats Israel’s earlier rejection of Moses, sharpening the call to repent. Later, the Jerusalem Council (Acts 15:21) recognises that Moses is still “proclaimed in every city” through synagogue readings, yet Gentile believers are not bound to the full ceremonial code. Moses in Pauline Epistles Romans 5:14 contrasts death “from Adam to Moses,” marking Moses as the point at which transgression becomes codified law. Romans 9:15 quotes Exodus 33:19 (“I will have mercy on whom I have mercy”) to ground divine sovereignty. In 2 Corinthians 3 Paul contrasts the glory fading from Moses’ veiled face with the surpassing glory of the new covenant Spirit. The veil motif also explains Israel’s present unbelief: “To this day when Moses is read, a veil covers their hearts” (2 Corinthians 3:15). Moses in Hebrews Hebrews draws heavily on Mosaic themes: Moses in the General Epistles and Revelation • Jude 9 alludes to a dispute over Moses’ body, illustrating angelic restraint and the Lord’s rebuke of Satan. Doctrinal Themes Associated with Moses 1. Revelation: God speaks authoritatively through chosen servants. Practical Applications • Study of Moses deepens appreciation for the holiness of God and the cost of mediation. Selected Key References Matthew 8:4; Matthew 17:3; John 1:17; John 5:46; Acts 7:22-38; Romans 10:5; 2 Corinthians 3:7-15; Hebrews 3:5-6; Jude 9; Revelation 15:3. See Also Law, Covenant, Exodus, Prophecy, Mediator, Typology Forms and Transliterations Μωυσεα Μωυσέα Μωϋσέα Μωυσει Μωυσεῖ Μωϋσεῖ Μωυσεως Μωυσέως Μωϋσέως Μωυση Μωυσῇ Μωϋσῇ Μωυσην Μωυσῆν Μωϋσῆν Μωυσης Μωυσῆς Μωϋσῆς Mouse Mōusē Mousea Mōusea Mousei Mōusei Mousen Mōusēn Mouseos Mōuseōs Mouses Mōusēs Moyséa Mōyséa Moyseî Moysêi Mōyseî Mōysē̂i Moysên Mōysē̂n Moyséos Mōyséōs Moysês Mōysē̂sLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 8:4 N-NMSGRK: ὃ προσέταξεν Μωυσῆς εἰς μαρτύριον NAS: the offering that Moses commanded, KJV: the gift that Moses commanded, for INT: which commanded Moses for a testimony Matthew 17:3 N-NMS Matthew 17:4 N-DMS Matthew 19:7 N-NMS Matthew 19:8 N-NMS Matthew 22:24 N-NMS Matthew 23:2 N-GMS Mark 1:44 N-NMS Mark 7:10 N-NMS Mark 9:4 N-DMS Mark 9:5 N-DMS Mark 10:3 N-NMS Mark 10:4 N-NMS Mark 12:19 N-NMS Mark 12:26 N-GMS Luke 2:22 N-GMS Luke 5:14 N-NMS Luke 9:30 N-NMS Luke 9:33 N-DMS Luke 16:29 N-AMS Luke 16:31 N-GMS Luke 20:28 N-NMS Luke 20:37 N-NMS Luke 24:27 N-GMS Luke 24:44 N-GMS Strong's Greek 3475 |
    |