The Biblical character Moses is discussed or alluded to in surviving works by a number of Judeo-Hellenic or Judeo-Roman authors, including Eupolemus, Artapanus, Josephus, and Philo, as well as the non-Jewish Hellenistic authors discussed in the main article Moses. Owing to the contact of the Jews with the Greeks in Alexandria, Moses was made the subject of many legends, and in many respects lifted to supernatural heights.
The Biblical character Moses is discussed or alluded to in surviving works by a number of Judeo-Hellenic or Judeo-Roman authors, including Eupolemus, Artapanus, Josephus, and Philo, as well as the non-Jewish Hellenistic authors discussed in the main article Moses. Owing to the contact of the Jews with the Greeks in Alexandria, Moses was made the subject of many legends, and in many respects lifted to supernatural heights. This is in contrast to the Torah, which represents Moses as the greatest of all prophets, to whom the Lord made Himself known face to face (Deut. xxxiv. 10; comp. Num. xii. 7), and who, when descending Mount Sinai, had a beam of light coming off his face which so filled the people with awe that they could not look at him (Ex. xxxiv. 29); but makes no attempt to lift him above the ordinary man in his nature. He lived for forty days and forty nights on the mount without eating and drinking (Deut. ix. 9), but this was owing to the power God lent him while he received the Law; he died and was buried like any other mortal (ib. xxxiv. 5–6). (en)
The Biblical character Moses is discussed or alluded to in surviving works by a number of Judeo-Hellenic or Judeo-Roman authors, including Eupolemus, Artapanus, Josephus, and Philo, as well as the non-Jewish Hellenistic authors discussed in the main article Moses. Owing to the contact of the Jews with the Greeks in Alexandria, Moses was made the subject of many legends, and in many respects lifted to supernatural heights. (en)
